{"slug":"khazarzar-cyril-of-alexandria-glaphyra-in-pentateuchum","id":"greek:khazarzar:khazarzar-cyril-of-alexandria-glaphyra-in-pentateuchum","title":"Glaphyra in Pentateuchum","title_source":"Glaphyra in Pentateuchum","author":"Cyril of Alexandria","genre":"other","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":"2026-11-15T21:05:17Z","cost_usd":0.078698},"source":{"registry_id":"greek:khazarzar:khazarzar-cyril-of-alexandria-glaphyra-in-pentateuchum","work_id":"khazarzar-cyril-of-alexandria-glaphyra-in-pentateuchum","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/Glaphyra%20in%20Pentateuchum.pdf"},"stats":{"passages":658,"english_words":189762,"coptic_letters":0,"source_letters":730282,"commentary_units":0,"commentary_kinds":0,"derived_notes":65,"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/Glaphyra%20in%20Pentateuchum.pdf"}],"checks":{"work":"khazarzar-cyril-of-alexandria-glaphyra-in-pentateuchum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":658,"translated":658,"commentary_passages":0,"commentary_units":0,"english_words":189762,"source_letters":730107,"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: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 658 narrative."},{"kind":"caution","severity":"caution","text":"59 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"6 scriptural phrase match(es) noted: John 1:1; John 1:14; John 1:29; John 4:10; John 8:12; Psalm 118:24."},{"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":658},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΛΟΓ. Αʹ.\n\nὍτι διὰ πάσης τῆς Μωσέως γραφῆς, τὸ τοῦ Χριστοῦ μυστήριον αἰνιγματωδῶς σημαίνεται. Περὶ τοῦ Κάϊν καὶ τοῦ Ἄβελ. ΛΟΓ. Βʹ. Περὶ τοῦ Νῶε, καὶ τῆς κιβωτοῦ. Περὶ τῆς γυμνώσεως τοῦ Νῶε, καὶ Χάμ. Περὶ τοῦ Ἀβραὰμ καὶ τοῦ Μελχισεδέκ. ΛΟΓ. Γʹ. Περὶ τοῦ Ἀβραὰμ, καὶ τῆς ἐπαγγελίας τῆς κατὰ τὸν Ἰσαὰκ, καὶ ὅτι δι' αὐτῶν προετυποῦτο τῆς πίστεως τὸ μυστήριον. Περὶ τοῦ Ἀβραὰμ καὶ τοῦ Ἰσαάκ. Περὶ τοῦ Ἰσαὰκ καὶ τῆς Ῥεβέκκας. Περὶ τοῦ Ἡσαῦ, καὶ τοῦ Ἰακὼβ, ὅτι εἰς τύπον τέθεινται τῶν δύο λαῶν, τοῦ τε Ἰσραὴλ καὶ τοῦ διὰ πίστεως τῆς ἐν Χριστῷ. ΛΟΓ. Δʹ. Περὶ τοῦ πατριάρχου Ἰακώβ. Ἔτι περὶ τοῦ αὐτοῦ. ΛΟΓ. Εʹ. Περὶ τοῦ Ἰακώβ. Ἔτι περὶ τοῦ Ἰακώβ. Ἔτι περὶ τοῦ αὐτοῦ. ΛΟΓ. ϛʹ. Περὶ τοῦ Ἰωσήφ. Περὶ τοῦ Ἰούδα καὶ τῆς Θάμαρ. Ἔτι περὶ τοῦ Ἰωσήφ. Περὶ τοῦ Ἰωσὴφ καὶ τῶν υἱῶν αὐτοῦ Ἐφραῒμ καὶ Μανασσῆ. λΟΓ. Ζʹ. Περὶ τῆς εὐλογίας τῶν ιβʹ πατριαρχῶν. Περὶ τοῦ Ῥουβείμ. Περὶ τοῦ Ἰούδα. Περὶ τοῦ Ἰσάχαρ. Περὶ τοῦ Γάδ. Περὶ τοῦ Νεφθαλείμ. Περὶ τοῦ Βενιαμίν. Περὶ τοῦ Συμεὼν καὶ Λευΐ. Περὶ τοῦ Ζαβουλών. Περὶ τοῦ Δάν. Περὶ τοῦ Ἀσήρ. Περὶ τοῦ Ἰωσήφ. ΛΟΓ. Αʹ. Ἔτι περὶ Μωσέως. Περὶ τῆς Μωσέως ὀπτασίας τῆς ἐν τῷ βάτῳ. ΛΟΓ. Βʹ. Περὶ τῆς θυσίας τοῦ ἀμνοῦ. Περὶ τῆς ἀναθέσεως τῶν πρωτοτόκων. Περὶ Μεῤῥᾶς, καὶ τοῦ ξύλου παραδειχθέντος τῷ μακαρίῳ Μωσῇ. Περὶ τοῦ μάννα καὶ τῆς ὀρτυγομήτρας. Περὶ τῶν διὰ Μωσέως γεγονότων τριῶν σημείων. ΛΟΓ. Γʹ. Περὶ τῆς παταχθείσης πέτρας. Περὶ τῆς ἐν τῷ ὄρει Σινᾶ καθόδου, καὶ τῆς παραστάσεως τοῦ Ἰσραήλ.","english":"BOOK 1.\n\nThat through all the writing of Moses the mystery of Christ is signified enigmatically. Concerning Cain and Abel. BOOK 2. Concerning Noah and the ark. Concerning the nakedness of Noah and Ham. Concerning Abraham and Melchizedek. BOOK 3. Concerning Abraham and the promise concerning Isaac, and that through them the mystery of faith was prefigured. Concerning Abraham and Isaac. Concerning Isaac and Rebekah. Concerning Esau and Jacob, that they are set as a type of the two peoples, both Israel and the people through faith in Christ. BOOK 4. Concerning the patriarch Jacob. Again concerning the same. BOOK 5. Concerning Jacob. Again concerning Jacob. Again concerning the same. BOOK 6. Concerning Joseph. Concerning Judah and Tamar. Again concerning Joseph. Concerning Joseph and his sons Ephraim and Manasseh. BOOK 7. Concerning the blessing of the twelve patriarchs. Concerning Reuben. Concerning Judah. Concerning Issachar. Concerning Gad. Concerning Naphtali. Concerning Benjamin. Concerning Simeon and Levi. Concerning Zebulun. Concerning Dan. Concerning Asher. Concerning Joseph. BOOK 1. Again concerning Moses. Concerning the vision of Moses at the bush. BOOK 2. Concerning the sacrifice of the lamb. Concerning the dedication of the firstborn. Concerning Marah and the wood shown to the blessed Moses. Concerning the manna and the quail. Concerning the three signs that came to be through Moses. BOOK 3. Concerning the rock that was struck. Concerning the descent on Mount Sinai and the presence of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Περὶ τῆς εἰς τὸ ὄρος ἀνόδου Μωσέως καὶ Ἀαρὼν, καὶ Ναδὰβ καὶ Ἀβιοὺδ, καὶ τῶν ἑβδομήκοντα πρεσβυτέρων τοῦ λαοῦ. Περὶ μοσχοποιίας Ἰσραήλ. Περὶ τοῦ καλύμματος τοῦ ἐν τῷ προσώπῳ Μω σέως. Ὅτι Χριστοῦ τὸ πάθος σωτήριον. Ὅτι τῆς μυστικῆς εὐλογίας ἐν μεθέξει γεγο νότες, ἅγιοι καὶ ἱεροὶ πάντη καὶ πάντως ἐσό μεθα. Περὶ τοῦ καθαρισμοῦ τῆς λέπρας. Περὶ τῆς τῶν Ἰουδαίων συναγωγῆς, ὅτι συνέβη πεσεῖν αὐτὴν ἐξ ἀπειθείας. Περὶ τοῦ μὴ εἰσέρχεσθαι τὸν Ἀαρὼν διὰ παντὸς εἰς τὰ Ἅγια τῶν ἁγίων. Περὶ Χριστοῦ καὶ τῆς Ἰουδαίων Συναγωγῆς Περὶ τῶν κατασκεψαμένων τὴν γῆν τῆς ἐπαγγελίας. Ὅτι γέγονεν ἡμῖν ἄρτος ζωῆς ὁ Χριστός. Περὶ τῆς δαμάλεως τῆς πυῤῥᾶς, τῆς κατακαεί σης ἔξω τῆς παρεμβολῆς. Περὶ τοῦ ὄφεως τοῦ χαλκοῦ. Περὶ τῆς νενευροκοπημένης δαμάλεως ἐν τῇ φάραγγι. Περὶ τῆς αἰχμαλώτου γυναικὸς ξυρομένης καὶ ὀνυχιζομένης. Περὶ τοῦ πολεμοῦντος πρὸς τοὺς ἐναντίους. Περὶ τῶν λίθων κεκονιαμένων. Περὶ ἐκλογῆς τοῦ Ἰησοῦ.\n\nΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΚΥΡΙΛΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ ΓΛΑΦΥΡΩΝ ΕΙΣ ΓΕΝΕΣΙΝ ΛΟΓΟΣ ΠΡΩΤΟΣ Ὅτι διὰ πάσης τῆς Μωσέως γραφῆς, τὸ τοῦ Χριστοῦ μυστήριον αἰνιγματωδῶς σημαίνεται. Ἐρευνᾶτε τὰς Γραφὰς, τοῖς Ἰουδαίων δήμοις προσπεφώνηκεν ὁ Χριστός· οὐχ ἑτέρως ἂν ἰσχύσαι τῆς αἰωνίας ζωῆς ἐφικέσθαι τινὰς, ἐναργέστατα λέγων, εἰ μὴ καθάπερ τινὰ θησαυρὸν ἀνορύττοντες τὸ γράμμα τὸ","english":"Concerning the ascent of Moses and Aaron to the mountain, and of Nadab and Abiud, and of the seventy elders of the people. Concerning the making of the calf by Israel. Concerning the veil on Moses' face. That the passion of Christ is saving. That, having come to partake of the mystical blessing, we shall be holy and sacred altogether and in every way. Concerning the cleansing of leprosy. Concerning the synagogue of the Jews, that it happened to fall through disobedience. Concerning Aaron's not entering at all times into the Holy of Holies. Concerning Christ and the synagogue of the Jews. Concerning those who spied out the land of promise. That Christ has become for us the bread of life. Concerning the red heifer, burned outside the camp. Concerning the bronze serpent. Concerning the heifer with its neck broken in the valley. Concerning the captive woman shaved and having her nails trimmed. Concerning the one who wars against his enemies. Concerning the plastered stones. Concerning the choosing of Jesus.\n\nOf our father among the saints, Cyril, Archbishop of Alexandria, the Glaphyra on Genesis, Discourse One. That through all the writing of Moses the mystery of Christ is signified enigmatically. Search the Scriptures, Christ cried out to the assemblies of the Jews, saying most clearly that no one could otherwise attain eternal life, unless, as it were digging up a treasure, they","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"νομικὸν, τὸν ἐν αὐτῷ κεκρυμμένον περιεργάζοιντο μαργαρίτην, τουτέστι, Χριστὸν, ἐν ᾧ πάντες εἰσὶν οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως οἱ ἀπόκρυφοι, κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν. Περὶ τῆς οὕτω σεπτῆς καὶ ἀξιαγάστου σοφίας ἤτοι γνώσεως ἔφη που καὶ Σολομῶν· Ἐὰν ζητήσῃς αὐτὴν ὥσπερ ἀργύριον, καὶ ὡς θησαυροὺς ἀνερευνήσῃς αὐτὴν, τότε συνήσεις φόβον Κυρίου, καὶ ἐπίγνωσιν Θεοῦ εὑρήσῃς. Γένοιτο δ' ἂν οὐδὲ τοῦ τοιοῦδε τὸ ἰσοστατοῦν, παρά τε τοῖς τὴν ἀμώμητον ἐπαινοῦσι ζωὴν, καὶ κατορθοῦν ᾑρημένοις τὰ πάντων ἄριστα καὶ ἐξαίρετα, καὶ φωτὸς τοῦ θείου τὸν οἰκεῖον ἀναπιμπλᾶσι νοῦν· διά τοι τοῦ δεῖν τοῖς περὶ Θεοῦ λόγοις ἀκαταλήπτως ἐντρυφᾷν, καὶ λύχνον ὥσπερ τινὰ ποιεῖσθαι τὸ Γράμμα τὸ ἱερὸν, κατὰ τὸν ἅγιον Ψαλμῳδὸν διακεκραγότα τε καὶ λέγοντα· Λύχνος τοῖς ποσί μου ὁ νόμος σου, καὶ φῶς ταῖς τρίβοις μου. Οὐκοῦν ἐπειδήπερ σαφῶς καὶ ἀναφανδὸν ζωῆς ἐστι τῆς αἰωνίου πρόξενον, καὶ ἁπάσης ἡμῖν εὐθυμίας ὁδὸς τὸ περιεργάζεσθαι φιλεῖν τὸ Χριστοῦ μυστήριον· φέρε δὴ πάλιν ἱδρῶτα προσθέντες τὸν ὀνησιφόρον, καὶ πρό γε τῶν ἄλλων καὶ ἡμῖν αὐτοῖς, τὰ δι' ὧν ἂν ἡμῖν τὸ Χριστοῦ μυστήριον εὖ μάλα κατασημαίνοιτο, συναγεῖραί τε ἅμα, καὶ ὅπως ἂν ἕκαστον ἐννοιῶν ἔχοι, διειπεῖν σπουδάσωμεν· ὡς ἂν γένοιτο τὰ πρὸς ἡμῶν εἰρημένα λεπτὰς ἔχοντα φαντασίας, ἔσθ' ὅτε τὸ ἀληθέστερον θεωρημάτων, πρόφασις ἀγαθὴ τοῖς εὐμαθεστέροις, καὶ ἀναβασμοὶ τρόπον τινὰ, πρὸς τὴν ἀμείνονά τε καὶ ὑπερτάτω κειμένην ἀνακομίζοντες γνῶσιν. Ἐκθησόμεθα δὲ χρησίμως, πρότερον μὲν, τὰ ἱστορικῶς πεπραγμένα·","english":"...the legal [text], they might diligently examine the pearl hidden within it, that is, Christ, in whom are all the treasures of wisdom and knowledge hidden, according to the voice of the blessed Paul. Concerning this so venerable and admirable wisdom or knowledge, Solomon also said somewhere: If you seek her as silver, and search for her as for treasures, then you will understand the fear of the Lord, and you will find the knowledge of God. And nothing of equal worth to this would come to be, among those who praise the blameless life and have chosen to set right the best and most excellent of all things, and who fill their own mind with the divine light—because it is necessary to delight ineffably in the words concerning God, and to make the sacred Scripture like a lamp, as the holy Psalmist cried out and said: Your law is a lamp to my feet, and a light to my paths. Therefore, since the diligent love of the mystery of Christ is clearly and manifestly the cause of eternal life, and the way of all our gladness—come then, let us again apply profitable labor, and before all else for ourselves, and let us strive both to gather together the things by which the mystery of Christ might be very well signified to us, and to explain how each of the thoughts stands; so that what has been said by us, having subtle impressions, may at times be a good occasion for the more teachable toward the truer contemplation of things, and, as it were, steps carrying them up to the better and highest knowledge. We shall set forth usefully, first, the things that were done historically...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"διασαφήσαντες δὲ τὰ τοιάδε συμμέτρως, καὶ οἷά περ ἐκ τύπου καὶ σκιᾶς μεταπλάττοντες τὸ διήγημα, σαφῆ ποιησόμεθα τὴν ἀφήγησιν, ἀπονενευκότος ἡμῖν τοῦ λόγου πρὸς τὸ Χριστοῦ μυστήριον, καὶ αὐτὸν ἔχοντος πέρας, εἴπερ ἐστὶν ἀληθὲς, ὅτι τέλος νόμου καὶ προφητῶν ὁ Χριστός. Εἰ δέ πη γένοιτο καὶ ἀφαμαρτεῖν τῶν πρεπωδεστέρων ὡς ἐν ἰσχνότητι νοημάτων καὶ ἀσαφείᾳ πολλῇ, συγγνώμονας εἶναι προσήκει τρὺς ἐντευξομένους. Ἰστέον δὲ δὴ, ὅτι Περὶ τῆς ἐν πνεύματι καὶ ἀληθείᾳ προσκυνήσεως καὶ λατρείας ἑπτακαίδεκα συνθέντες βιβλία, καὶ πολλὴν ἐν ἐκείνοις ἀθροίσαντες νοημάτων πληθὺν, παρήκαμεν οἰκονομικῶς τῇ προκειμένῃ συγγραφῇ τὰ ἐντεταμένα κεφάλαια, καὶ ἀβασάνιστα τετηρήκαμεν· κἂν εἴ που συνέβη μνημονεῦσαί τινος ὡς ἐξ ἀναγκαίου λόγου. Ἀρξόμεθα τοίνυν τῶν ἐπὶ τῇ Γενέσει γλαφυρωτέρων· οὕτω τε λοιπὸν ἐφεξῆς τὰ πέντε Μωσέως δραμόντες βιβλία, περιεργασόμεθα πρὸς αὐτοῖς καὶ τὰ ἐκ τῆς ἑτέρας γραφῆς τῷ προκειμένῳ χρήσιμα σκοπῷ. Περὶ τοῦ Ἀδάμ. αʹ. Ὁ νομομαθὴς ἀληθῶς καὶ ἱερώτατος Παῦλος, τῆς διὰ Χριστοῦ σωτηρίας ἐννενοηκὼς τὸ μυστήριον, ἀνακεφαλαίωσιν ἐν αὐτῷ γενέσθαι φησὶ τῶν τε ἐν οὐρανῷ καὶ τῶν ἐπὶ τῆς γῆς, ἐν εὐδοκίᾳ τε καὶ θελήσει τοῦ Θεοῦ καὶ Πατρὸς, τὴν τῶν ὅλων ἐπανόρθωσιν, καὶ τὴν εἰς ὅπερ ἦν ἐν ἀρχῇ ἀναφοίτησιν τῶν κατεφθαρμένων, τῷ τῆς ἀνακεφαλαιώσεως σαφηνίζων ὀνόματι. Διεμέμνητο γάρ που, κατά γε τὸ εἰκὸς, Θεοῦ λέγοντος διὰ φωνῆς προφητῶν· Μὴ μνημονεύετε τὰ πρῶτα, καὶ τὰ ἀρχαῖα μὴ συλλογίζεσθε. Ἰδοὺ ἐγὼ ποιῶ καινὰ, ἃ νῦν ἀνατελεῖ, καὶ γνώσεσθε αὐτά.","english":"Having set these matters out in due measure, and reshaping the narrative as it were from type and shadow, we shall make our exposition clear, since our discourse is directed toward the mystery of Christ and has him as its end, if indeed it is true that Christ is the end of the law and the prophets. But if it should happen that we fall short of what is most fitting, given the slightness of our thoughts and their great obscurity, those who read ought to be forgiving. It should be known, moreover, that having composed seventeen books On Worship and Service in Spirit and in Truth, and having gathered in them a great multitude of thoughts, we have for reasons of economy passed over in the present writing the chapters treated at length there, and have kept them unexamined, even if somewhere it happened that we mentioned something as if from necessity. We shall begin, then, with the more polished matters concerning Genesis; and thus, running through the five books of Moses in order, we shall also carefully examine, in addition to them, what is useful from the other Scripture for the present purpose. Concerning Adam. 1. Paul, truly learned in the law and most holy, having understood the mystery of salvation through Christ, says that in him there is a recapitulation of both the things in heaven and the things on earth, and—by the good pleasure and will of God the Father—the restoration of all things and the return of corrupted things to what they were in the beginning, making this clear by the name of recapitulation. For he had remembered, as is likely, God speaking through the voice of the prophets: Do not remember the former things, and do not consider the ancient things. Behold, I make new things, which now spring forth, and you shall know them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Τοιγάρτοι καὶ αὐτὸς ἅτε καὶ θείοις ἐντεθραμμένος λόγοις, τὴν ἐν τούτοις ἡμῖν προαγόρευσιν ἐκπεπερασμένην ἤδη πως ἐν Χριστῷ παρέδειξε λέγων· Ὥστε εἴ τις ἐν Χριστῷ καινὴ κτίσις, τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονε τὰ πάντα καινά. Ἀνεστοιχειώμεθα γὰρ ἐν Χριστῷ, καὶ γεγόναμεν καινὴ κτίσις. Καὶ ἐν αὐτῷ δὴ καὶ μόνῳ τὸ καινὸν ὄνομα πεπλουτήκαμεν· κεκλήμεθα γὰρ Χριστοῦ. Καὶ γοῦν πάλιν αὐτός πού φησιν ὁ θεσπέσιος Παῦλος περὶ ἡμῶν· Οἱ δὲ τοῦ Χριστοῦ Ἰησοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις. Ἁγιοπρεπὴς γὰρ ὁ βίος τοῖς ἐν Χριστῷ, καὶ σαρκικῶν ἐπέκεινα παθῶν, καὶ γεώδους ἀκαθαρσίας. Ὅτι δὲ ἔμελλεν ἥξειν ἐφ' ἡμᾶς τὸ καινὸν ὅνομα τὸ ἐπικληθὲν ἡμῖν ἐν Χριστῷ, σαφὲς ἂν γένοιτο, Θεοῦ διακεκραγότος διὰ φωνῆς ἁγίων· Τοῖς δουλεύουσί μοι κληθήσεται ὄνομα και νὸν, ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς. Εὐλογήσουσι γὰρ τὸν Θεὸν τὸν ἀληθινόν.\n\nΟὐκοῦν ἐπειδήπερ οὐκ ἂν ἐνδοιάσειέ τις, ὀρθὰ καὶ εἰκότα φρονεῖν ᾑρημένος, ὅτι καινὰ γέγονεν ἐν Χριστῷ, φέρε, καταθρήσωμεν τὴν παλαίωσιν ἥτις ποτέ ἐστι, καὶ τίνος ἂν λέγοιτο γενέσθαι τυχὸν ἡ πρὸς ἄμεινον ἐπανόρθωσις, ὡς ἀπό γε τοῦ μὴ εἰς ἅπαν ἐῤῥῶσθαι τε καὶ ἀλωβήτως ἔχειν· ἤγουν ἀπὸ τοῦ κατεφθαρμένου, καὶ εἰς ὅπερ οὐκ ἦν ἐν ἀρχαῖς ἀδοκήτως ὑπενηνεγμένου. Εἰδείη γὰρ ἂν ὦδέ τις, καὶ μάλα ὀρθῶς, τὸ ὅποιπερ ἂν ἡμῖν ὁ τοῦ προτεθέντος λόγου διᾴττει σκοπὸς, καὶ τὸ ἀμωμήτως ἔχον, ἐξοίχοιτο ἂν οὐδαμῶς. βʹ. Οὐκοῦν ὁ τῶν ὅλων ἀριστοτέχνης Θεὸς, δυνάμει τῇ ἰδίᾳ καὶ παντουργικῇ, τουτέστι, τῷ Υἱῷ, πρὸς πᾶν ὁτιοῦν τῶν πρακτέων χρώμενος·","english":"Therefore he himself also, having been nurtured as he was in the divine words, showed forth to us the proclamation in them, already in a manner brought to its fulfillment in Christ, saying: “So that if anyone is in Christ, he is a new creation; the old things have passed away; behold, all things have become new.” For we have been reconstituted in Christ, and we have become a new creation. And in him alone we have come to possess the new name as our wealth; for we have been called Christ’s. And indeed again, the inspired Paul somewhere says concerning us: “But those who belong to Christ Jesus have crucified the flesh with its passions and desires.” For the life of those in Christ is holy and becoming, and beyond fleshly passions and earthly uncleanness. That the new name which is invoked upon us in Christ was going to come upon us would be made clear, since God has cried out through the voice of the saints: “To those who serve me a new name shall be given, which shall be blessed upon the earth.” For they shall bless the true God.\n\nTherefore, since no one who has chosen to think rightly and fittingly would doubt that new things have come to be in Christ, come, let us consider carefully what this oldness is, and of what sort the correction toward the better might be said to be—as being from that which is not wholly sound and free from harm, that is, from what has been corrupted, and from what has been unexpectedly brought down into what it was not in the beginning. For in this way one might know, and quite rightly, wherever the aim of the proposed discourse darts for us, and what is blameless would in no way be excluded. 2. Therefore the supreme Artificer of all things, God, using his own and all-working power—that is, the Son—for everything whatsoever that is to be done,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Γέγονε γὰρ δι' αὐτοῦ τὰ πάντα, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν· οὐρανόν τε καὶ γῆν καὶ πρό γε τῶν ἄλλων ἐν ἀρχῇ διετεκτήνατο, καὶ πρὸς γένεσιν ἐκάλει, καίτοι μὴ ὅντα ποτέ. Πῶς δὲ ἄρα, τυχὸν εἴ τις ἔροιτο, καὶ πόθεν, ἀκούσεται πρὸς ἡμῶν τὸ σοφὸν δὴ τοῦτο καὶ ἄριστον ἀληθῶς· Τίς ἔγνω νοῦν Κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο; Εἰ γὰρ δή τις ἕλοιτο τὰ τοιάδε διαμαθεῖν, ὅτι δεήσει πάντως αὐτῷ καὶ νοῦ καὶ φρενὸς, κατά γε τὴν ἐν Θεῷ νοουμένην, οὐκ ἀμφίλογον. Ἀλλ' ὅτι μικρὰ τὰ ἐν ἡμῖν ἢ καὶ οὐδὲν ὅλως ὡς πρὸς Θεὸν, σαφηνιεῖ δὲ λέγων αὐτός· Οὐ γάρ εἰσιν αἱ βουλαί μου, ὡς αἱ βουλαὶ ὑμῶν, οὐδὲ ὥσπερ αἱ ὁδοὶ ὑμῶν, αἱ ὁδοί μου. Ἀλλ' ὡς ἀπέχει ὁ οὐρανὸς ἀπὸ τῆς γῆς, οὕτως ἀπέχει ἡ ὁδός μου ἀπὸ τῶν ὁδῶν ὑμῶν, καὶ τὰ διανοήματα ὑμῶν ἀπὸ τῆς διανοίας μου. Ἀνείσθω δὴ οὖν, ὡς περιττὴ καὶ οὐδαμόθεν ἁλώσιμος, ἡ περὶ τούτων βάσανος. Δημιουργεῖ γὰρ ὡς οἶδε, καὶ ὅπως ἂν δύναιτο Θεός. Ἐκπεποιημένων δὴ οὖν οὐρανοῦ καὶ γῆς ἐν ἀρχαῖς, εἶτα τῆς τῶν ὑδάτων πληθύος εἰς ἔνα χῶρον συνεσταλμένης· εἴκειν γὰρ ἦν ἀνάγκη τῷ λέγοντι· Συναχθήτω τὸ ὕδωρ εἰς συναγωγὴν μίαν· ἐξεκαλύπτετο μὲν ἡ γῆ, πόαις δὲ ταῖς οὕτω πολυειδέσι πανταχοῦ ἠνθίζετο, καὶ ἦν ἀσυνήθως εὐπρεμνοτάτη ξύλων ἐγκάρπων λαχοῦσα γένεσιν. Ἡλίου δὲ καὶ σελήνης ἐφαίνοντο κύκλοι, καὶ νόμος ἦν ὁ παρὰ τοῦ Θεοῦ βραβεύων ἑκάστῳ τὸ τῆς ἀρχῆς μέτρον. Τετάχατο γὰρ, ὁ μὲν εἰς ἠῶ καὶ αὐγάς· ἡ δὲ εἰς νύκτα καὶ σκότος· καὶ αὐτὸς δὲ τοῖς ἄστροις ὁ σύμπας ἡμῖν οὐρανὸς κατεῤῥαίνετο. Καὶ μὴν καὶ ἐφ' ὅτῳ γεγόνασιν, ἐθεσμοθέτει λέγων·","english":"For all things came into being through him, and without him nothing came into being; he fashioned heaven and earth, and before all other things in the beginning, and he called them into being, though they never existed before. But how, then, if someone should ask, and from where, will he hear from us this truly wise and excellent answer: Who has known the mind of the Lord? Or who has become his counselor? For if anyone should choose to learn such things thoroughly, that he will certainly need both mind and understanding, according to what is understood in God, is not disputable. But that the things in us are small or even nothing at all compared to God, he himself will make clear, saying: For my counsels are not as your counsels, nor are my ways as your ways. But as heaven is far from the earth, so my way is far from your ways, and your thoughts from my thought. Let the inquiry concerning these things be dismissed, then, as superfluous and in no way graspable. For he creates as he knows, and as God is able. So then, when heaven and earth had been made in the beginning, and then the multitude of waters had been gathered into one place—for it was necessary to yield to the one saying: Let the water be gathered into one gathering—the earth was uncovered, and it bloomed everywhere with grasses of such manifold kinds, and it was unusually fair in its plants, having received the generation of fruit-bearing trees. And the circles of the sun and moon appeared, and there was a law from God apportioning to each the measure of its rule. For it had been appointed, the one for dawn and rays of light, and the other for night and darkness; and the whole heaven for us was adorned with stars. And indeed he was establishing by law that for which they had come into being, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Καὶ ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς, καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτοὺς, καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς. Ἐπειδὴ δὲ ζωὴ κατὰ φύσιν ἐστὶν ὁ τῶν ὅλων Δημιουργὸς, καὶ αὐτὴν τῶν ὑδάτων τὴν φύσιν μητέρα νηκτῶν καὶ τῶν εἰς ἀέρα πτηνῶν εἰργάζετο. Γῆν δὲ δὴ πάλιν ἐκέλευε καὶ κτηνῶν πολύμορφον ἐκδοῦναι φύσιν, καὶ θηρῶν ἀγρίων ἀτίθασσα γένη. Καὶ ἀμελητὶ τὸ δοκοῦν καὶ ὑπὲρ νοῦν ἐξεπράττετε. Ἐφ' ἐκάστῳ τῶν πεποιημένων, Λόγος ἦν ὁ δημιουργὸς, καὶ νεῦμα μόνον ἡ γένεσις. Ἁνδανούσης δὲ καὶ αὐτῷ τῷ τῶν ὅλων τεχνίτῃ τῆς ἐν τοῖς γεγονόσιν εὐκοσμίας, σκέψις εἰσῄει λοιπὸν ἑτέρα τὸν δι' ὃν ἐκεῖνα παρήχθη πρὸς ὕπαρξιν, τελευταῖον εἰσφέρουσα, φημὶ δὲ τὸν ἄνθρωπον. Ἔδει γὰρ, ἔδει τὸν τῶν ὅλων Δημιουργὸν ἀγαθὸν ὄντα κατὰ φύσιν, μᾶλλον δὲ αὐτὸ τὸ ἀγαθὸν τοῦθ' ὅπερ ἐστὶ, καὶ πρὸς ἡμῶν γινώσκεσθαι. Ἔδει πλήρη γενέσθαι τὴν γῆν τῶν εἰδότων δοξολογεῖν, καὶ ἀπὸ καλλονῆς κτισμάτων, καθὰ γέγραπται, τὴν τοῦ δεδημιουργηκότος κατασκέπτεσθαι δόξαν. Ὡς γὰρ ὁ προφήτης φησὶν Ἡσαΐας, Οὐκ εἰς κενὸν ἐποίησας αὐτὴν, δῆλον δὲ ὅτι τὴν γῆν, ἀλλ' εἰς τὸ κατοικεῖσθαι. Ἦν οὖν ἀναγκαῖον, ζῶον ἐν αὐτῇ πλάττεσθαι λογικὸν, προαναδειχθέντων αὐτοῦ τῶν ὅσα ἐστὶ τελοῦντα πρὸς τέρψιν, καὶ πρός γε εὖ πεποιῆσθαι δοκεῖν. Ταύτῃτοι προαναφήνας ἐν κόσμῳ τῷ δέοντι γῆν τε καὶ οὐρανὸν, καὶ τὰ ἐν αὐτοῖς, ἐπὶ τὴν τοῦ ἀνθρώπου κεχώρηκε κατασκευήν· οὗ τῆς γενέσεως πρεσβυτέραν ἐποιεῖτο τὴν σκέψιν· καίτοι τὴν ἄλλην ἅπασαν κτίσιν ἀποσχεδιάζων ῥήματι, καὶ τῷ ἰδίῳ λόγῳ συνιστὰς ὡς Θεός.","english":"And let them be for signs and for seasons, and for days and for years, and let them be for light in the firmament of heaven, so as to shine upon the earth. And since the Creator of all things is by nature life, he also made the very nature of the waters a mother of swimming creatures and of birds that fly into the air. And again he commanded the earth to bring forth the many-formed nature of cattle, and the untamed kinds of wild beasts. And without delay what seemed good, even beyond understanding, was accomplished. In each of the things made, the Word was the creator, and the coming into being was but a nod. And since the good order in the things that had come to be pleased even the Craftsman of all things himself, another consideration then entered in, bringing in last, for the sake of whom those things were brought into existence, I mean man. For it was necessary, it was necessary that the Creator of all things, being good by nature—or rather, that very Good which he is—be known also by us. It was necessary that the earth be filled with those who know how to glorify, and from the beauty of created things, as it is written, to contemplate the glory of the one who made them. For as the prophet Isaiah says, You did not make it in vain—clearly meaning the earth—but for it to be inhabited. It was necessary, then, that a rational living being be molded in it, after those things that contribute to delight had first been brought forth, and so as to seem well made. Having thus first set forth in fitting order heaven and earth and the things in them, he proceeded to the fashioning of man; of whose coming into being he made the consideration older; although he sketched out all the rest of creation by a word, and established it by his own Word as God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Ἐπειδὴ δέ ἐστιν ἄνθρωπος ζῶον ἀληθῶς εὐφυὲς καὶ θεοειδέστατον· ὡς ἂν μὴ δοκῇ τῆς ἀνωτάτω δόξης τὸ μίμημα, τῶν ἴσων εἰς ποίησιν τοῖς οὐχ ὧδε ἔχουσι λαχεῖν, καὶ προβουλίοις ἐτίμα καὶ αὐτουργίᾳ τὸ τέχνημα.\n\nἌγαλμα δὲ διαπλάσας ἐκ γῆς, ζῶον αὐτὸ λογικὸν ἀποτελεῖ, καὶ ἵνα τοὺς τῆς ἰδίας φύσεως ἀνατρέχοι λόγους, ἄφθαρτον, ζωοποιὸν εὐθὺς ἐνεχάραττε πνεῦμα· γέγραπται γάρ· Καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν. Εἶτα παραδείσου καὶ τρυφῆς ἠξίου, καὶ τὸ κατὰ πάντων τῶν ἐπὶ γῆς αὐτῷ προσνενέμηκε κράτος· νηκτοῖς ἐπετίθει καὶ πτηνοῖς ἡγούμενον, καὶ ἀγέλας μὲν ἀγρίων αὐτῷ κατεζεύγνυ θηρῶν, ὑπεστρώννυ δὲ καὶ αὐτὰ τοῖς ἄλλοις ὁμοῦ τῶν ἰοβόλων τὰ γένη. Ἐκδεδιέναι δὲ ὅτι προσήκει τὸν ἄνθρωπον, φυσικοῖς ἐκέλευσεν ἀναπείθειν νόμοις. Ἦν οὖν ἄρα τῆς ἀνωτάτω δόξης τὸ ἐκμαγεῖον, καὶ θεοπρεποῦς ἐξουσίας εἰκὼν ἐπὶ γῆς ὁ ἄνθρωπος. Ἐπειδὴ δὲ τὸν εἰς τοῦτο ἥκοντα λοιπὸν εὐκλείας καὶ τρυφῆς διειδέναι δή που πάντως ἐχρῆν, ὅτι Θεὸν ἔχει τὸν ἐφεστηκότα, βασιλέα τε καὶ κύριον· ἵνα μὴ ταῖς ἄγαν εὐημερίαις ἑτοιμότατα διολισθήσῃ εἰς τὸ οἴεσθαι τυχὸν ἀπηλλάχθαι καὶ ἐξουσίας καὶ τῆς τοῦ κρατοῦντος ὑπεροχῆς, νόμον εὐθὺς ἐδίδου, καὶ ταῖς παραβάσεσιν ἐποιεῖτο γείτονα τὴν κολάζουσαν ἀπειλήν. Ἁμαρτίας μὲν γὰρ οὔπω τις ἦν ἐπὶ τῆς γῆς ὁ τρόπος, ἑνὸς ὄντος καὶ μόνου. Ἵνα δὲ γένοιτο καὶ ὑπὸ νόμον, ἐπενοεῖτό τις αὐτῷ καὶ φυλακῆς τρόπος· Ἀπὸ γὰρ παντὸς ξύλου, φησὶ, τοῦ ἐν τῷ παραδείσῳ βρώσει φάγῃ. Ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν, οὐ φάγεσθε ἀπ' αὐτοῦ.","english":"Since man is truly a living being of good natural disposition and most godlike, so that the likeness of the highest glory might not seem to have obtained equal shares in creation with those not so constituted, he honored him both with forethought and with the work of his own hands.\n\nAnd having molded him as a statue from earth, he made him a living, rational being, and in order that he might trace back the principles of his own nature, he immediately engraved in him an incorruptible, life-giving spirit; for it is written: And he breathed into his face the breath of life, and the man became a living soul. Then he deemed him worthy of paradise and delight, and assigned to him dominion over all things on earth; he set him as leader over swimming creatures and birds, and he yoked herds of wild beasts to him, and he spread beneath him, together with the others, the kinds of venomous creatures. And he commanded that man, being endowed with reason, should be persuaded by natural laws. Therefore man was the impression of the highest glory, and on earth an image of God-befitting authority. But since it was altogether necessary that the one who had come to this point should henceforth discern his glory and delight—that he has God as his overseer, king, and lord—lest by excessive prosperity he should most readily slip into thinking that he had perhaps been released from both authority and the supremacy of the ruler, he immediately gave him a law, and made the punishing threat a neighbor to transgressions. For as yet there was no manner of sin on the earth, since there was one and only one. But in order that he might also come under law, a manner of guard was devised for him: For from every tree, he says, that is in paradise you shall eat for food. But from the tree of knowing good and evil, you shall not eat from it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Ἣν δ' ἂν ἡμέραν φάγητε ἀπ' αὐτοῦ, θάνατον ἀποθανεῖσθε. Εἶτα μιᾶς τοῦ Ἀδὰμ παραιρεθείσης πλευρᾶς, τὸ γύναιον δὲ πλάττεται, καὶ πρὸς παίδων γονὴν ὑπηρετῆσον αὐτῷ, καὶ συμβιοτεῦσον ὡς ὁμογενὲς, καὶ δὴ καὶ συνδιαιτώμενον ἐν ἀπλότητι διατελεῖ· Ἐπειδὴ δὲ ταῖς τοῦ διαβόλου παρηνέχθη συκοφαντίαις πρὸς παράβασιν, καὶ τὸ ἀπόῤῥητον τῶν ξύλων ἐδώδιμον ἐποιήσατο· συγκατώλισθε δὲ καὶ αὐτὸς ὁ προπάτωρ Ἀδὰμ, ἡ φύσις εὐθὺς θανάτῳ κατεδικάζετο. Καὶ τῷ μὲν γυναίῳ τὸ, Ἐν λύπαις τέξῃ τέκνα, τῷ δὲ Ἀδὰμ, Ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου, προσεφώνει Θεός. Καὶ πρός γε δὴ τούτοις, τῶν πολυεύκτων καὶ ἐν ἀρχαῖς ἐνδιαιτημάτων καὶ τῆς τοῦ παραδείσου τρυφῆς ἐξεπέμποντο. Γυμνοὶ δὲ ὅτι καὶ ἀνείμονες, καὶ ἐν χρείᾳ λοιπὸν ἐσθημάτων ὄντες, τότε δὴ μόλις ἐμάνθανον· καὶ χιτῶνες ἧσαν αὐτοῖς πρὸς τοῦτο δερματινοὶ, Θεοῦ κατοικτείραντος· καὶ γῆν ἐπεγράφοντο μητέρα, καὶ τοῖς τῆς φθορᾶς ὑπεφέροντο λίνοις, ἐλελοίπει δὲ, οἶμαι, παντελῶς οὐδὲν τῶν εἰς ἐσχάτην ταλαιπωρίαν αὐτοῖς. γʹ. Ἀλλὰ τί δῆτα; φήσειεν ἂν, οἶμαι, τίς· εἰ πρὸς τοσαύτην ἔμελλεν ἀθλιότητα κατοιχήσεσθαι γεγονὼς ὁ ἄνθρωπος, πῶς οὐκ ἄμεινον αὐτῷ παρὰ πολὺ νοοῖτ' ἂν εἰκότως τὸ μὴ ὑπάρχειν αὐτόν; Λαμπρὸν δὲ οὕτως καὶ ἀξιάγαστον ἀποτελεῖ τὸν οὐκ εἰς μακρὰν ἐσόμενον οἰκτρὸν καὶ ἐλεεινὸν, καὶ ἐν ἀρᾷ καὶ δίκῃ. Ἠγνόει μὲν οὖν ἥκιστά γε τὸ μέλλον Θεὸς ὢν κατὰ φύσιν ὁ Δημιουργός.","english":"On the day you eat of it, you shall surely die. Then, when one of Adam's ribs had been taken, the woman is formed, to serve him for the procreation of children and to live with him as one of the same kind, and indeed he continued living with her in simplicity. But when she was led astray by the devil's slanders to transgression, and made the forbidden thing of the trees edible, and the forefather Adam himself fell with her, human nature was at once condemned to death. And to the woman God addressed the words, In pains you shall bear children, and to Adam, Cursed is the ground in your works. And in addition to these things, they were sent out from the much-desired dwellings that had been theirs from the beginning and from the luxury of paradise. And being naked, in that they were also unclothed, and now being in need of garments, then at last they scarcely learned it; and tunics of skins were made for them for this purpose, God having taken pity; and they were inscribed as children of the earth as mother, and were clothed in the linens of corruption, and, I think, nothing at all of what leads to the utmost wretchedness had been left out for them. 3. But what then? someone, I think, might say: if man, once made, was going to descend into such great misery, how would it not reasonably be considered far better for him not to exist? Yet he makes so bright and admirable the one who would not long afterward be pitiable and miserable, and under curse and justice. Therefore the Creator, being God by nature, was in no way ignorant of what was to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Ἐπειδὴ δὲ εἰδὼς εἰργάζετο, πῶς οὐκ ἀδικήσας μᾶλλον ἢ γοῦν ὀνήσας ἁλώσεται, εἴπερ ἐστὶν ἄμεινον ἀληθῶς τοῖς ἐσομένοις ἀθλίως τὸ μηδόλως ἐλθεῖν εἰς γένεσιν, κατά γε τὴν αὐτοῦ τοῦ Σωτῆρος φωνὴν, ἣν ἐπὶ τῷ προδότῃ λελάληκε μαθητῇ· Καλὸν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος; Πρὸς δὴ τὰ τοιαῦτα φαίην ἃν, ὅτι σφαλερὸν ἄγαν καὶ τῆς εἰς λῆξιν ἡκούσης ἐμβροντησίας ἐγγὺς, μᾶλλον δὲ εἴσω τε καὶ ἐπέκεινα πολὺ, τὸ τοῖς θείοις σκέμμασιν ὡς οὐκ ὀρθῶς γεγονόσιν ἐπιτιμᾷν· καὶ τὴν ἀνωτάτω φύσιν, ἢ τοῦ πρέποντος ἀλογῆσαι τυχὸν, ἢ γοῦν οἴεσθαι διαμαρτεῖν τοῦ χρησίμου τε καὶ ἐν ἀμείνοσιν ὡς ἔν γε τοῖς καθ' ἡμᾶς. Πρέποι δ' ἂν μᾶλλον ἐν ταῖς βουλαῖς καὶ πράγμασι τὸ ἀμωμήτως ἔχον ἀπονέμοντας αὐτῇ, παραιτεῖσθαι τὸ φρονεῖν ὑπὲρ ἃ δεῖ φρονεῖν, καὶ τὸ περίεργον ἐν τούτοις οὐκ ἀνεπίπληκτον ἐᾷν. Καὶ πρός γε δὴ τούτῳ κἀκεῖνο, οἶμαί που, καταλογίζεσθαι χρή· πότερον τοῖς τὸ εἶναι μετὰ τοῦ εὖ εἶναι λαχοῦσιν, ἄμεινον δή που τὸ μὴ ἐλθεῖν εἰς γένεσιν, ἤγουν τὸ ὑπάρξαι, καὶ τῆς τοῦ Δημιουργοῦ μεταλαχεῖν ἡμερότητος· ἀλλ' οὐκ ἂν ἐνδοιάσειέ τις, καθάπερ ἐγᾦμαι. Ὥσπερ γὰρ τοῖς ἐσομένοις ἀθλίως, εἰ παρενεχθεῖεν εἰς γένεσιν, τὸ μὴ τούτου τυχεῖν νοοῖτ' ἂν εἰκότως ἄμεινόν τε καὶ αἱρετώτερον· κατὰ τὸν αὐτὸν,","english":"But since he acted knowingly, how will he not be convicted of doing wrong rather than, at any rate, of doing good, if indeed it is truly better for those who will be wretched that they never come into existence at all, according to the very voice of the Savior himself, which he spoke concerning the disciple who betrayed him: It would have been good for that man if he had not been born? To such things I would say that it is altogether precarious and close to the madness that has reached its allotted end—or rather, far within and beyond it—to reproach the divine counsels as though they had not been rightly made; and to suppose that the supreme nature either perhaps disregarded what was fitting, or at any rate erred from what was useful and in better things, as is the case among us. Rather, it would be fitting, while attributing to it the blamelessness that belongs to its counsels and deeds, to decline to think beyond what one ought to think, and not to leave curiosity in these matters unrebuked. And in addition to this, I think one ought to reckon that too: whether it is better for those who have received existence together with well-being—surely better, I suppose, not to have come into existence, that is, not to have had being, and not to have partaken of the Creator's gentleness—but no one, as I think, would doubt it. For just as, for those who will be wretched, if they were diverted into existence, not to obtain this would reasonably be thought better and more choiceworthy; in the same way,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"οἶμαι, τρόπον καὶ τοῖς ὡς ἥκιστα διακεισομένοις χρῆμα καλόν τε καὶ ἀξιόληπτον τὸ ἐν ὑπάρξει γενέσθαι καὶ ζῇν. Τί οὖν, εἰπέ μοι; Χρῆναι γὰρ ἔγωγέ φημι τὸν ἐπὶ τόδε λόγον ἀναβιβάζεσθαι πρὸς ἡμῶν καὶ εἰς τὰ πολὺ λίαν τῶν καθ' ἡμᾶς ἐπέκεινα· φημὶ δὲ δὴ πάλιν τοὺς μακαρίους ἀγγέλους. Πεποίηνται δὲ δὴ παρὰ Θεοῦ, καὶ τὴν ἐξ οὐκ ὅντων ἔχουσιν εἰς τὸ εἶναι πάροδον Ἄγγελοί τε καὶ Ἀρχάγγελοι, Θρόνοι τε καὶ Ἐξουσίαι, Δυνάμεις καὶ Ἀρχαὶ, καὶ αὐτὰ δὲ πρὸς τούτοις τὰ ἀνώτατα Σεραφίμ. Ἐτέλει δὲ καὶ αὐτὸς ἐν τοῖς γεγονόσιν ὁ δράκων ὁ ἀποστάτης, καὶ αἱ σὺν αὐτῷ δυνάμεις αἱ πονηραὶ, καὶ ἦσαν ὁμοῦ τοῖς ἄλλοις ἁγίοις καὶ λογικοῖς κτίσμασι, τὰς ἄνω πληροῦντες μονὰς, διαπρέποντες ἐν δόξῃ, καὶ τῶν καθ' ἡμᾶς πολὺ δὴ λίαν ἐν ἀμείνοσι, καὶ ἀσύγκριτον ἔχοντες τὴν ὑπεροχήν. Καὶ γοῦν εἴρηταί που παρὰ Θεοῦ· Μετὰ τῶν Χερουβὶμ τέθεικά σε. Ἀλλ' ἐρηρεισμένην μὲν ἔχουσι τὴν δόξαν τὰ ἅγια Χερουβὶμ, καὶ σώζει βεβαίως τὴν οἰκείαν ἀρχήν. Καὶ χίλιαί τε χιλιάδες λειτουργοῦσι Θεῷ, καὶ μύριαι μυριάδες παρειστήκεισαν αὐτῷ. Κατώλισθε δὲ μεθ' ἑτέρων ὁ Σατανᾶς, καὶ τῆς οἰκείας δόξης ἐστέρηται. Ἄρ' οὖν ἐπειδήπερ ἀπολιπεῖν ἔμελλε τὴν οἰκείαν ἀρχὴν ἐθελοντὴς διανεύσας ἐπὶ τὸ προσκρούειν Θεῷ· ὄκνον εἰσδέχεσθαι, τὸν ἐπὶ τῇ ποιήσει φημὶ τῶν ἁγίων ἀγγέλων, τὸν τῶν ὅλων ἐδέησε Δημιουργὸν, καὶ τὴν οὕτω λαμπρὰν καὶ ἀξιάγαστον ἀποσείσασθαι κτίσιν.","english":"I think that even for those who are disposed in the least favorable way, coming into existence and living is a good and admirable thing. What then, tell me? For I say that this account must be led up by us even to matters far beyond our own, and I mean again the blessed angels. They have been made by God and have their passage from non-being into being—both Angels and Archangels, Thrones and Authorities, Powers and Principalities, and in addition to these the highest Seraphim themselves. And among the things that came to be was also that apostate dragon himself, and the evil powers with him, and they were together with the other holy and rational creatures, filling the mansions above, shining in glory, and far, very far, better than our own, possessing an incomparable superiority. And indeed it has been said somewhere by God: I have set you with the Cherubim. But the holy Cherubim have their glory firmly established and securely preserve their own rank. And thousands of thousands minister to God, and ten thousand times ten thousand stood before him. But Satan was cast down with others and has been deprived of his own glory. Was it then because he was going to abandon his own rank, willingly inclining toward offending God, that the Creator of all needed to entertain hesitation regarding the creation of the holy angels, and to cast off so bright and admirable a creation?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Εἶτα πῶς οὐκ ἂν ἠδικῆσθαι δόξειεν, εἰ μὴ παρήχθη πρὸς γένεσιν ἡ παρεστῶσά τε εἰς δεῦρο καὶ λειτουργοῦσα πληθὺς, καὶ Θεῷ τῷ τεκτηναμένῳ τηροῦσα τὸ γνήσιον, καὶ τὸ εἰς λήθην ἐλθεῖν τῆς ἰδίας ἀρχῆς οὐκ ἀνεχομένη παθεῖν; Τί γὰρ, εἰπέ μοι, τὸ σφόδρα λυποῦν, εἰ διημαρτήκασί τινες ἐξ ὑπεροψίας τοῦ εὖ εἶναι τυχόν; Ἀλλ' οἵγε τούτων ἀμείνους, ἑστᾶσι μετὰ Θεοῦ, καὶ τῆς ἡμερότητος αὐτοῦ πλουσίως ἀναπιμπλάμενοι, μακραῖς καὶ ἀκαταλήκτοις δοξολογίαις καταγεραίρουσι. Καὶ περὶ αὐτῶν, οἶμαί που, φησὶν ὁ μακάριος Δαβίδ· Μακάριοι πάντες οἱ κατοικοῦντες ἐν τῷ οἴκῳ σου, εἰς τοὺς αἰῶνας τῶν αἰώνων αἰνέσουσί σε. Ἔχοντος δὲ ὧδε τοῦ περὶ τούτων λόγου, φέρε καθέντες τὴν βάσανον καὶ ἐν τοῖς καθ' ἡμᾶς αὐτοὺς, ἐκεῖνο διασκεψώμεθα. δʹ. Πεποίητο μὲν γὰρ ὁ ἄνθρωπος ἐν ἀρχαῖς τῶν ἰδίων θελημάτων τὰς ἡνίας πεπιστευμένος, καὶ τὴν ἐφ' ᾧπερ ἂν ἕλοιτο ῥοπὴν ἀνειμένην ἔχων. Ἐλεύθερον γὰρ τὸ Θεῖον, πρὸς ὃ καὶ μεμόρφωτο. Ὧδε δὲ ἦν, οἶμαι, καὶ οὐχ ἑτέρως κεκτῆσθαι τὸ ἀξιάγαστον, εἰ ἐθελοντὴς ὁρῷτο τῆς ἀρετῆς ἐργάτης, καὶ γνώμης ἔχων καρπὸν, τὸ ἐν ἔργοις εἰλικρινὲς, οὐκ ἀνάγκης ὥσπερ ἀποτέλεσμα φυσικῆς, οὐκ ἐφιείσης ὅλως ἔξω φέρεσθαι τοῦ καλοῦ, κἂν εἰ δρᾷν ἕλοιτο τὸ μὴ οὕτως ἔχον. Οὐκοῦν ἀνῆπτο μὲν ἐν ἀρχαῖς ὁ ἄνθρωπος τὴν ἐφ' ἅπασι τοῖς πρακτέοις ἀνειμένην τε καὶ ἄφετον τῆς διανοίας ῥοπήν· ἀλλὰ τοῖς τοῦ δράκοντος φενακισμοῖς, ἐφ' ἃ μὴ προσῆκεν, ἀσυνέτως παρεκομίζετο, καὶ δι' οὐδενὸς ἐποιεῖτο λόγου τὴν παράβασιν.","english":"How then would it not seem that they had been wronged, if the multitude that stands present to this day and serves had not been brought into being, the multitude that keeps its genuineness toward God who fashioned it, and does not endure to suffer the forgetting of its own origin? For tell me, what is it that greatly grieves, if some have failed of well-being through contempt? But those who are better than these stand with God, and richly filled with his gentleness, they honor him with long and unceasing doxologies. And concerning them, I think, the blessed David says: Blessed are all who dwell in your house; they will praise you for ever and ever. Since the account concerning these things stands thus, come, let us bring the examination down and consider that matter also in our own case. 4. For man was made in the beginning entrusted with the reins of his own wills, and having the inclination toward whatever he might choose left free. For that which is divine is free, and it was toward this that he was also formed. And this, I think, was so, and not otherwise, for the possession of what is worthy of admiration, if he were seen to be a voluntary worker of virtue, and having the fruit of his own judgment—the sincerity in his deeds—not as it were the result of natural necessity, which does not at all permit one to be carried outside the good, even if one should choose to do what is not so. Therefore in the beginning man had kindled within him the inclination of his mind toward all things to be done, left free and unrestrained; but by the deceptions of the serpent he was led astray without understanding toward what was not fitting, and he made the transgression of no account.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Ταύτῃτοι κατεδικάζετο θανάτῳ καὶ φθορᾷ, προαναθροῦντος, οἶμαι, Θεοῦ τὸ ὡς ἔν γε τῷ συμβεβηκότι λυσιτελέστερον. Διανενευκὼς γὰρ ἅπαξ εἰς ἁμαρτίαν ὁ ἄνθρωπος, καὶ ἀῤῥωστούσης αὐτῷ τῆς φύσεως τὴν εἰς τὰ φαῦλα ῥοπὴν, ἐν ἴσῳ που τάχα τοῖς ἀκαθάρτοις πνεύμασι, διηνεκὲς ἐπὶ γῆς κατεφωρᾶτο κακόν. Ἐπενοεῖτο τοίνυν χρησίμως ὁ τῆς σαρκὸς θάνατος, οὐκ εἰς ὄλεθρον ὁλοτελῆ παραπέμπων τὸ ζῶον· εἰς καινουργίαν δὲ μᾶλλον, καὶ, ἵν' οὕτως εἴπωμεν, εἰς ἀνασκευὴν οἷά τι σκεῦος συντεθλασμένον κατὰ καιροὺς ἐφυλάττετο. Ὅτι μὲν γὰρ συμβήσεται μεταξὺ τῷ ζώῳ τὸ παθεῖν τὴν φθορὰν, οὐκ ἠγνόηκεν ὁ Δημιουργὸς, ἀλλ' ἠπίστατο, μετὰ τούτου καὶ τῶν ἀτόπων τὴν λύσιν, καὶ τῆς φθορᾶς τὴν ἀναίρεσιν, καὶ εἰς τὸ ἄμεινον ἀνακομιδὴν, καὶ τῶν ἐν ἀρχαῖς ἀγαθῶν τὴν ἀνάληψιν. Ἤδει γὰρ ὅτι πέμψει κατὰ καιροὺς τὸν ἴδιον Υἱὸν ἐν ἀνθρωπείᾳ μορφῇ τεθνηξόμενον ὑπὲρ ἡμῶν, καὶ τοῦ θανάτου καταλύσοντα κράτος, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ. Τί γάρ; εἰ μὴ πάντες πεπιστεύκασιν, ἀλλ' ἥγε τῶν σεσωσμένων πληθὺς ἀριθμῶν κρείττων ὑπάρχουσα, τῆς ἐκείνων ἀπωλείας οἱονεὶ κατορχήσεται· καὶ τὸ λυποῦν ἐπ' ἐκείνοις, ἕωλον ἀποφανεῖ, μονονουχὶ","english":"By this, then, it was condemned to death and corruption, God foreordaining, I think, what was more advantageous in the event. For once man had inclined to sin, and his nature was diseased with a propensity toward base things, he was continually detected on earth as an evil, perhaps on a par with the unclean spirits. Therefore the death of the flesh was devised usefully, not sending the living creature to total destruction, but rather to renewal, and, so to speak, to a reconstitution, being preserved at times like a vessel that has been shattered. For the Creator was not ignorant that it would befall the living creature to suffer corruption, but he knew, together with this, the dissolution of what is wrong, and the removal of corruption, and the restoration to what is better, and the recovery of the goods that were in the beginning. For he knew that in due season he would send his own Son in human form, to die for us and to destroy the power of death, so that he might be lord of both the dead and the living. For what then? Even if not all have believed, yet the multitude of those who have been saved, being beyond number, will as it were triumph over their destruction; and it will show the grief over them to be stale, all but","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"λέγουσα· Τοιγαροῦν ἔδονται τῆς ἑαυτῶν ὁδοῦ τοὺς καρπούς. Διασώζεσθαι γὰρ ἐξὸν, εἰ βεβούλοιντο, καὶ διαδρᾶναι μὲν τῶν μεταξὺ παρεισδεδυκότων τὰ βλάβη, τὸν λυτρωτὸν οὐ προσίενται, τουτέστι, Χριστόν. Ἆρα γὰρ εἴ τις, εἰπέ μοι, τὰ εἰς γηπονίαν τεχνίτης, τοῖς τῶν δένδρων εὐφυεστέροις τὸν ἴδιον ἐνεπίμπλη κῆπον· εἶτα μὴ πάντα διαφυγεῖν τὰ ἐκ διαφόρων αἰτιῶν συμβέβηκε βλάβη· οὐκ ἂν οἴοιτό τις μὴ ὀρθῶς ἑλέσθαι πονεῖν τὸν γηπονεῖν ᾑρημένον; Ἀλλ' οὐκ ἂν, οἶμαι, τὶς καταμωμήσαιτο. Πολλοῦ γε καὶ δεῖ· ὁ μὲν γὰρ τὴν δέουσαν τῶν πεφυτευμένων ἐποιεῖτο φροντίδα, τὰ δὲ ἠῤῥώστησε τὸ παθεῖν. Ἆρ' οὖν ἐροῦμεν ὡς ἦν ἄμεινον τὸ μηδόλως χρῆναί τινας ἰέναι ἐπὶ τὸ γηπονεῖν· μήτε μὴν τοῖς εὐγενεστάτοις ἐντεθηλέναι φυτοῖς τὸν παράδεισον, ἐᾷν δὲ μᾶλλον ἀνελεῖν εἰς ἅπαν τῆς φυτουργίας τοὺς τρόπους, ἵνα μὴ ἀδικοῖντο τῶν πεφυτευμένων τινά; Καὶ πῶς οὖν οὐκ ἀπόπληκτον κομιδῇ τὸ ὀρθῶς ἔχειν οἴεσθαι ταυτί· εʹ. Οὐκ οὖν οὐκ ἐν δίκῃ γραψόμεθα τὸν Δημιουργὸν παρενεγκόντα πρὸς ὕπαρξιν, ἑαυτοὺς δὲ μᾶλλον αἰτιασόμεθα τὴν ἐθελούσιον παθόντες βλάβην, εἰ νοῦ καὶ φρενός ἐσμεν ἐν καλῷ. Ὅτι γὰρ παρακομίζων εὐθὺς εἰς τὸ εἶναι τὸν ἄνθρωπον, ἐνενόει μὲν ὅτι πεσεῖται εἰς τὴν φθοράν· οὐκ ἠγνόει δὲ καὶ τοὺς τῆς θεραπείας τρόπους, ἀναπείθει σαφῶς ὁ θεσπέσιος Παῦλος, τῆς διὰ Χριστοῦ σωτηρίας τὴν ὡς ἐν προγνώσει πνεύματος ἀρχαιότητα μαρτυρῶν. Ἐπιστέλλει γὰρ οὕτως Τιμοθέῳ τῷ οἰκείῳ μαθητῇ· Μὴ οὖν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ Κυρίου ἡμῶν, μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ·","english":"saying, \"Therefore they shall eat the fruits of their own way.\" For since it was possible for them to be saved, if they had so wished, and to escape the harms that had crept in among them, they do not receive the Redeemer, that is, Christ. For tell me, if someone skilled in the arts of husbandry filled his own garden with the more naturally vigorous of trees, and then not every harm arising from various causes happened to be avoided, would anyone think that the one who chose to labor as a husbandman did not rightly make his choice? But no one, I think, would find fault with him. Far from it! For he was taking the care that was due to the things planted, but they fell sick so as to suffer. Shall we then say that it was better that no one should go at all to husbandry, nor that the paradise should bloom with the noblest plants, but rather that one should do away with all the ways of planting, so that none of the things planted might be wronged? And how, then, is it not utterly senseless to think these things are right? Therefore we shall not with justice bring an accusation against the Creator for having brought man into existence, but shall rather blame ourselves, who have suffered harm of our own will, if we have understanding and a sound mind. For that, when he was bringing man straightway into being, he knew that he would fall into corruption, and did not fail to know the means of healing, the divine Paul clearly persuades, bearing witness to the antiquity of salvation through Christ as in the foreknowledge of the Spirit. For he writes thus to Timothy, his own disciple: \"Therefore do not be ashamed of the testimony of our Lord, nor of me his prisoner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"ἀλλὰ συγκακοπάθησον τῷ Εὐαγγελίῳ κατὰ δύναμιν Θεοῦ τοῦ σώσαντος ἡμᾶς, καὶ καλέσαντος κλήσει ἁγίᾳ, οὐ κατὰ τὰ ἔργα ἡμῶν, ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν τὴν δοθεῖσαν ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων, φανερωθεῖσαν δὲ ἐπ' ἐσχάτων τῶν χρόνων διὰ τῆς ἐπιφανείας τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Ἑτέροις δὲ αὖ·Οἴδαμεν, ὅτι τοῖς ἀγαπῶσι τὸν Θεὸν πάντα συνεργεῖ εἰς ἀγαθὸν, τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν. Ὅτι οὓς προέγνω, καὶ προώρισε συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς. Οὓς δὲ προώρισε, τούτους καὶ ἐκάλεσε· καὶ οὓς ἐκάλεσε, τούτους καὶ ἐδικαίωσεν. Οὓς δὲ ἐδικαίωσε, τούτους καὶ ἐδόξασεν. Ἀκούεις ὅπως δεδόσθαι φησὶ τὴν ἐν Χριστῷ χάριν πρὸ χρόνων αἰωνίων· προεγνῶσθαι δὲ καὶ προωρίσθαι σαφῶς παρὰ τοῦ Θεοῦ καὶ Πατρὸς τοὺς συμμόρφους ἐσομένους τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ. Προέγνωστο γὰρ, ὡς ἔφην, ὁ τῆς ἐνανθρωπήσεως τρόπος· ἐταμιεύετο δὲ καιρῷ τῷ προσήκοντι τῶν ἀῤῥωστημάτων ἡ λύσις, καὶ μαρτυρήσει πάλιν ὁ Παῦλος, ὡδὶ ἐγγράψας· Τῷ δὲ δυναμένῳ ἡμᾶς στηρίξαι κατὰ τὸ Εὐαγγέλιόν μου, καὶ τὸ κήρυγμα Ἰησοῦ Χριστοῦ, κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου, φανερωθέντος νῦν διά τε Γραφῶν προφητικῶν κατ' ἐπιταγὴν τοῦ αἰωνίου Θεοῦ, εἰς ὑπακοὴν πίστεως, εἰς πάντα τὰ ἔθνη γνωρισθέντος, μόνῳ σοφῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τὸν αἰῶνα. Ἀμήν. Σεσίγητο μὲν γὰρ τὸ μυστήριον, πεφανέρωτο δὲ νῦν, διά τε νόμου καὶ προφητῶν, κατὰ θέλησιν τοῦ Θεοῦ καὶ Πατρός.","english":"But suffer hardship with the Gospel according to the power of God, who saved us and called us with a holy calling, not according to our works, but according to his own purpose and the grace given to us in Christ Jesus before eternal ages, but now made manifest in the last times through the appearing of our Savior Jesus Christ. And again to others: We know that all things work together for good to those who love God, to those who are called according to his purpose. For those whom he foreknew, he also predestined to be conformed to the image of his Son, so that he might be the firstborn among many brothers. And those whom he predestined, these he also called; and those whom he called, these he also justified. And those whom he justified, these he also glorified. You hear how he says that the grace in Christ was given before eternal ages, and that those who would be conformed to the image of his Son were foreknown and clearly predestined by God and the Father. For the manner of the incarnation was foreknown, as I said, and the release from our infirmities was being stored up for the fitting time, and Paul will testify again, writing as follows: To him who is able to establish us according to my Gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept silent for eternal times, but now made manifest through the prophetic Scriptures, according to the command of the eternal God, made known to all the nations for the obedience of faith, to the only wise God through Jesus Christ, to whom be the glory forever. Amen. For the mystery was kept silent, but has now been made manifest, both through the law and the prophets, according to the will of God and the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Ἀνεστοιχειώμεθα καὶ γὰρ ἐν Χριστῷ πρὸς τὸ ἐν ἀρχαῖς, ἀνατετραμμένων τῶν μεταξὺ παρεισβεβληκότων ἐξ ἀπάτης διαβολικῆς. Ἔφη γὰρ ὧδε πάλιν ὁ Παῦλος περὶ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ· Ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν ἁμαρτημάτων κατὰ τὸν πλοῦτον τῆς χρηστότητος αὐτοῦ, ἧς ἐπερίσσευσεν εἰς ἡμᾶς, ἐν πάσῃ σοφίᾳ καὶ φρονήσει, γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ, ἣν προέθετο ἐν αὐτῷ εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, τὰ ἐν τοῖς οὐρανοῖς, καὶ τὰ ἐπὶ τῆς γῆς, ἐν αὐτῷ. Ἐν ᾧ καὶ ἐκληρώθημεν, προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ, εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ Χριστῷ. Ἰδοὺ δὴ πάλιν προωρίσμεθα μὲν, κατὰ πρόθεσιν τοῦ Πατρός· πρεσβυτέραν δὲ ὥσπερ καὶ τὴν ἐλπίδα τοῦ εἶναι\n\nπεπλουτήκαμεν, Θεοῦ τὸ χρῆμα προεγνωκότος, καὶ ἐν ἰδίαις βουλαῖς τὰ ἐφ' ἡμῖν ἑπόμενα καταγράφοντος. Ἐπειδὴ γὰρ πεφενάκικε τὸν Ἀδὰμ, καὶ τοῖς τῆς ῥᾳστώνης ἐγκλήμασιν ἔνοχον ἀπέφηνεν ἐν ἀρχαῖς ὁ τῆς ἁμαρτίας εὑρετὴς κατακομισθῆναί τε οὕτω συνέβη πρὸς θάνατον, διαβέβηκε δὲ εἰς πάντας ἀνθρώπους ἡ δίκη, καθάπερ ἐκ ῥίζης ἐπὶ τὰ ἐξ αὐτῆς ἰόντος τοῦ πάθους·","english":"For we have been restored in Christ to the state of the beginning, since the things that had been inserted in between by the deceit of the devil have been overturned. For Paul again spoke thus concerning Christ, the Savior of us all: In whom we have redemption through his blood, the forgiveness of sins according to the riches of his goodness, which he lavished upon us in all wisdom and understanding, having made known to us the mystery of his will, according to his good pleasure, which he purposed in him for a dispensation of the fullness of times, to sum up all things in Christ, the things in the heavens and the things on the earth, in him. In whom also we were allotted an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, that we should be to the praise of his glory, we who had previously hoped in Christ. Behold, then, again we have been predestined according to the purpose of the Father; and we have obtained as it were an older hope of being\n\nwe have become rich, God having foreknown the matter, and in his own counsels writing down beforehand the things that follow upon our affairs. For since the inventor of sin deceived Adam and showed him guilty of the charges of ease in the beginning, and it thus came about that he was brought down to death, and the judgment has passed over to all men, the suffering going forth as from a root to the things that come from it;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"βεβασίλευκε γὰρ ἀπὸ Ἀδὰμ καὶ μέχρι Μωσέως, καὶ ἐπὶ τοὺς ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδὰμ λοιπὸν ἀναγκαίως προενόησε τῶν ἰδίων κτισμάτων ὁ Δημιουργὸς, καὶ ῥίζαν ἡμῖν ὥσπερ τοῦ γένους ἐμηχανᾶτο δευτέραν, εἰς ἀφθαρσίαν ἡμᾶς τὴν προτέραν ἀναβιβάζουσαν, ἵν' ὥσπερ ἡμᾶς ἡ τοῦ πρώτου τε καὶ ἀπὸ τῆς γῆς ἐχάραξεν εἰκὼν, τὸ ἐκτεθνάναι δεῖν, καὶ τοῖς τῆς φθορᾶς ἐναλῶναι βρόχοις· οὕτω πάλιν ἡμῖν ἡ δευτέρα καὶ μετ' ἐκεῖνον ἀρχὴ, τουτέστι, Χριστὸς, καὶ ἡ πρὸς αὐτὸν ὁμοίωσις διὰ πνεύματος, τὸ ἀνώλεθρον ἐνσημήνηται· καὶ ὥσπερ ἡμᾶς ἐν ἐκείνῳ τὸ δυσήκοον ταῖς τιμωρίαις ὑπήνεγκεν, οὕτως ἐν τούτῳ τὸ εἰκτικὸν καὶ τὸ εἰς ἅπαν εὐπειθὲς εὐλογίας τῆς ἄνωθεν καὶ παρὰ Πατρὸς ἀποφήνῃ μετεσχηκότας. Ἐγένετο γὰρ, φησὶν, ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν, ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. Καὶ πάλιν ἑτέρως ἡμῖν αὐτὸ διεσάφει, λέγων· Ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός· ὁ δεύτερος ἄνθρωπος ὁ Κύριος ἐξ οὐρανοῦ. Οἷος ὁ χοϊκὸς, τοιοῦτοι καὶ οἱ χοϊκοί· καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι. Καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσομεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. Καὶ αὖθις· Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα.–Τεταπείνωκε γὰρ ἑαυτὸν, καθὰ γέγραπται· καθίκετο δὲ καὶ ἐθελοντὴς ἐν τοῖς καθ' ἡμᾶς ὁ μονογενὴς τοῦ Θεοῦ Λόγος, οὐχ ἵνα μεθ' ἡμῶν βασιλεύηται τῷ θανάτῳ, παραπέμποντος τοῦ Ἀδὰμ καὶ εἰς αὐτὸν τὴν νέκρωσιν· ἐπειδή ἐστιν αὐτὸς ὁ τὰ πάντα ζωογονῶν· ἀλλ' ἵνα τὸ τῇ φθορᾷ κάτοχον εἶδος ἀποφήνας, μεταστοιχειώσῃ πρὸς ζωήν.","english":"For it reigned from Adam even until Moses, and upon those who sinned in the likeness of Adam's transgression. Thereafter the Creator necessarily took forethought for his own creatures, and contrived for us, as it were, a second root of the race, raising us up to incorruptibility from the former one, so that just as the image of the first man, taken from the earth, marked us out for death and for being caught in the snares of corruption, so again the second beginning after him—that is, Christ—and our likeness to him through the Spirit might imprint upon us the imperishable; and just as in that first man the hard-of-hearing was borne along with us by punishments, so in this one the yielding and wholly obedient might be shown to have received a share of the blessing from above and from the Father. For, it says, the first man Adam became a living soul; the last Adam a life-giving spirit. And again in another way he made it clear to us, saying: The first man is from the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are the earthy also; and as is the heavenly, such are the heavenly also. And just as we bore the image of the earthy, we shall also bear the image of the heavenly. And again: Christ redeemed us from the curse of the law, having become a curse for us. For he humbled himself, as it is written; and the only-begotten Word of God willingly submitted to the things that are ours, not so that death might reign with us—Adam handing it on and passing the deadening even to him—since he himself is the one who gives life to all things, but so that, having shown the form held fast by corruption, he might transform it into life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Ταύτῃτοι γέγονε σάρξ. Οὕτω καὶ ὁ σοφὸς γράφει Παῦλος· Ἐπειδὴ γὰρ δι' ἀνθρώπου θάνατος, καὶ δι' ἀνθρώπου ἀνάστασις νεκρῶν, καὶ ὥσπερ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται. Ἀμαθὲς γὰρ οἴεσθαι, γηγενῆ μὲν ὄντα καὶ ἄνθρωπον τὸν Ἀδὰμ τῆς ἐπ' αὐτῷ γενομένης ἀρᾶς τὴν δύναμιν, καθάπερ τινὰ κλῆρον, διᾴττοντα φυσικῶς, εἰς ὅλον πέμψαι τὸ γένος· ἄνωθεν δὲ ὄντα καὶ ἐξ οὐρανοῦ, καὶ Θεὸν κατὰ φύσιν τὸν Ἐμμανουὴλ, καὶ τὸν πρὸς ἡμᾶς ὁμοίωσιν ἐσχηκότα, καὶ δεύτερον ἡμῖν Ἀδὰμ γεγονότα, μὴ οὐχὶ τῆς οἰκείας ζωῆς πλουσίως μετεσχηκότας ἀποφῆναι πάλιν τοὺς οἵπερ ἂν ἕλοιντο τῆς πρὸς αὐτὸν οἰκειότητος ἐν πίστει μεταλαχεῖν. Σύσσωμοι μὲν γὰρ γεγόναμεν αὐτῷ δι' εὐλογίας τῆς μυστικῆς. Ἡνώμεθα δὲ καὶ καθ' ἕτερον τρόπον, ὅτι τῆς θείας αὐτοῦ φύσεως γεγόναμεν κοινωνοὶ διὰ τοῦ πνεύματος. Ἐναυλίζεται γὰρ ταῖς τῶν ἁγίων ψυχαῖς, καὶ ὡς ὁ μακάριος Ἰωάννης φησίν· Ἐν τούτῳ γινώσκομεν ὅτι ἐν ἡμῖν ἐστιν, ἐκ τοῦ Πνεύματος οὗ ἔδωκεν ἡμῖν. Οὐκοῦν αὐτός ἐστιν ἡμῶν ἡ ζωὴ, αὐτὸς ἡ δικαίωσις. Γέγραπται δὲ πάλιν· Ἄρ' οὖν ὡς δι' ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτω καὶ δι' ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς. Καὶ πάλιν· Ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοὶ, οὕτω διὰ τῆς ὑπακοῆς τοῦ ἑνὸς ἀνθρώπου δίκαιοι κατασταθήσονται οἱ πολλοί.","english":"It is by this that it became flesh. Thus also the wise Paul writes: For since by man came death, by man came also the resurrection of the dead; and as in Adam all die, so also in Christ shall all be made alive. For it is ignorant to suppose that Adam, being earth-born and a man, transmitted the power of the curse that came upon him, as though some inheritance, naturally passing over into the whole race; but that Emmanuel, being from above and from heaven, and God by nature, and having the likeness toward us, and having become for us a second Adam, would not richly bestow his own life upon those who choose to partake in faith of kinship with him. For we have become members of his body through the mystic blessing. And we are united in another way also, because we have become partakers of his divine nature through the Spirit. For he dwells in the souls of the saints, and as the blessed John says: By this we know that he is in us, from the Spirit which he gave us. Therefore he himself is our life, he himself our justification. And again it is written: So then, as through one trespass it came to all men unto condemnation, so also through one righteous act it came to all men unto justification of life. And again: For as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many shall be made righteous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Ἔστι τοίνυν οὐκ ἀσυμφανὲς, ὡς καὶ ἐν Ἀδὰμ τῷ πρώτῳ τὸ ἐπὶ Χριστὸν μυστήριον διεμορφοῦτο τότε, οὐ διά γε τὸ ἶσον ἀπαραλλάκτως ἀνατυπούμενον, ἀλλ' ἑτέρως τε ἔχον καὶ ἐν ἀντιστρόφῳ σχήματι. Ὁ μὲν γὰρ ἦν ἀρχὴ τῷ γένει, πρὸς θάνατον, πρὸς ἀρὰν, πρὸς κατάκρισιν· ὁ δὲ πρὸς πᾶν τοὐναντίον, εἰς ζωὴν, εἰς εὐλογίαν, εἰς δικαίωσιν. Καὶ ὁ μὲν εἰς σάρκα μίαν ἐδέχετο τὴν γυναῖκα, καὶ διόλωλε δι' αὐτῆς· Χριστὸς δὲ τὴν Ἐκκλησίαν ἑαυτῷ συνάπτων διὰ τοῦ πνεύματος, ἐκρύεταί τε καὶ ἀνασώζει, καὶ ἀπάτης διαβολικῆς ἀποτελεῖ κρείττονα. Τοιγάρτοι καὶ ἀναπείθει βοᾷν· Οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν. Καὶ ὁ μὲν προπάτωρ Ἀδὰμ,\n\nἁμαρτίας ὀψώνιον καὶ παραβάσεως δίκην ἐδέχετο τὴν φθοράν· ἔγκλημα δὲ ἦν ἡ δικαιοσύνη Χριστῷ, κατά γε τὴν τῶν Ἰουδαίων ἐμβροντησίαν. Τοιγάρτοι διὰ τὸ πάθημα τοῦ θανάτου τιμῇ στεφανοῦται καὶ δόξῃ, κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν. Καὶ τῷ μὲν Ἀδὰμ μόνα τε καὶ μόλις τὰ ἐπὶ γῆς ὑπετάττετο· Χριστῷ δὲ τὰ πάντα. Κάμψει γὰρ αὐτῷ πᾶν γόνυ ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογεῖται, ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός. Ἀμήν. Περὶ τοῦ Κάϊν, καὶ τοῦ Ἄβελ. αʹ. Ὑπενήνεκται μὲν ἡ ἀνθρώπου φύσις, ὡς ἐν ἀρχῇ τοῦ γένους ἐν Ἀδὰμ, καθάπερ ἔφην ἀρτίως, θανάτῳ καὶ ἁμαρτίᾳ· λελύτρωται δὲ οὐχ ἑτέρως, πλὴν ὅτι διὰ μόνου Χριστοῦ. Ὡς γὰρ ὁ αὐτοῦ γέγραφε μαθητὴς, Οὐκ ἔστιν ὄνομα ἕτερον ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι ἡμᾶς.","english":"It is therefore not unclear that in Adam the first man the mystery concerning Christ was also being shaped at that time—not, indeed, because it was imprinted in an exactly identical way, but because it was different and in a reverse figure. For the one was a beginning for the race, unto death, unto a curse, unto condemnation; but the other unto the very opposite: unto life, unto blessing, unto justification. And the one received the woman into one flesh, and was destroyed through her; but Christ, joining the Church to himself through the Spirit, both preserves and saves her, and makes her better than the devil's deceit. Therefore he also persuades her to cry out: For we are not ignorant of his devices. And the forefather Adam received corruption as the wages of sin and the penalty of transgression; but righteousness was an accusation against Christ, at least according to the madness of the Jews. Therefore, because of the suffering of death, he is crowned with honor and glory, according to the voice of the blessed Paul. And to Adam, with difficulty and only barely, were the things on earth subjected; but to Christ, all things. For every knee shall bow to him, of things in heaven and on earth and under the earth, and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father. Amen. Concerning Cain and Abel. 1. Human nature has been subjected, as in the beginning of the race in Adam, just as I said a moment ago, to death and sin; but it has been redeemed in no other way except through Christ alone. For as his own disciple wrote, There is no other name under heaven given among men by which we must be saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Ἔδει γὰρ, ἔδει τὸν δι' οὗ τὰ πάντα παρήχθη πρὸς ὕπαρξιν, ἀνακαινιστὴν γενέσθαι τῶν κατεφθαρμένων, καὶ τὴν ἐκ τῆς ἁμαρτίας ἐξελᾶσθαι πήρωσιν· καταργῆσαι δὲ τὸ λυποῦν, καὶ τὸ εὖ εἶναι πάλιν διανεῖμαι πλουσίως τοῖς δι' αὐτοῦ γεγονόσι. Δυνάμεως γὰρ τῆς θεοπρεποῦς, καὶ μέντοι καὶ ἐξουσίας, δοίην ἂν ἔγωγε λαμπρὰν γενέσθαι κατόρθωσιν, καὶ τὸ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι δύνασθαι παρενεγκεῖν, καὶ τὰ τοῦ καλῶς τε καὶ ἀλωβήτως ἔχειν ἡμαρτηκότα μονονουχὶ παλινάγρετα πρὸς τὸ εὖ εἶναι καλεῖν. Δέδεικται μὲν οὖν ἐν Ἀδὰμ ὁ ἐπὶ τῷδε τύπος. Ἴδοι δ' ἄν τις οὐδὲν ἧττον αὐτὸν καὶ ἐν τοῖς ἐξ αὐτοῦ γεγόνασι γραφόμενον. Ἀνακεφαλαιοῦται γὰρ ἐν Χριστῷ τά τε ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς ὁ Θεὸς καὶ πατήρ. Καὶ τὸ ἐφ' ἃ μὴ προσῆκεν ὀλισθῆσαν, ἀναβιβάζεται πρὸς τὸ ἐν ἀρχαῖς, δι' αὐτοῦ δὴ καὶ μόνου τῶν μεταξὺ παρεισβεβληκότων, οἰχομένων ἤδη πρὸς τὸ μηδὲν, καὶ εἰς καινότητα κτίσεως ἀναστοιχειουμένων τῶν ἐπὶ τῆς γῆς. Καινὴ γὰρ κτίσις ἐν αὐτῷ, καὶ ἀληθὴς ὁ λόγος. Ἄθρει δὴ οὖν, ἄθρει καὶ ἐν Ἄβελ τε καὶ Κάϊν, τὸ Χριστοῦ μυστήριον, δι' οὗ καὶ σεσώσμεθα. Γέγραπται τοίνυν ἐν τῇ Γενέσει· Ἀδὰμ δὲ ἔγνω Εὔαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκε τὸν Κάϊν, καὶ εἶπεν· Ἐκτησάμην ἅνθρωπον διὰ τοῦ Θεοῦ, καὶ προσέθετο τεκεῖν τὸν ἀδελφὸν αὐτοῦ τὸν Ἄβελ. Καὶ ἐγένετο Ἄβελ ποιμὴν προβάτων. Κάϊν δὲ ἦν ἐργαζόμενος τὴν γῆν. Καὶ ἐγένετο μεθ' ἡμέρας, ἤνεγκε Κάϊν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ Κυρίῳ, καὶ Ἄβελ ἤνεγκε καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ, καὶ ἀπὸ τῶν στεάτων αὐτῶν.","english":"For it was necessary, it was necessary that the one through whom all things were brought into existence should become the renewer of things corrupted, and should drive out the crippling caused by sin; and should abolish what causes grief, and should again distribute well-being richly to those who came into being through him. For I would grant that a brilliant accomplishment of godly power—and indeed also of authority—has been shown, both the ability to bring things from non-being into being, and, so to speak, to call back again to well-being those things that have erred from what is good and blameless. The type concerning this has indeed been shown in Adam. But one may see it no less written in those who came from him. For God and Father sums up in Christ both the things in the heavens and the things on the earth. And what slipped into what was not fitting is led back up to what it was in the beginning, through him alone, while the things that had crept in between have now gone away to nothing, and the things on the earth are being reconstituted into newness of creation. For there is a new creation in him, and the word is true. Consider, then, consider also in Abel and Cain the mystery of Christ, through whom we have also been saved. It is written, then, in Genesis: And Adam knew Eve his wife, and she conceived and bore Cain, and said, I have acquired a man through God, and she proceeded to bear his brother Abel. And Abel became a shepherd of sheep. But Cain was a worker of the earth. And it came to pass after days that Cain brought from the fruits of the earth an offering to the Lord, and Abel also himself brought from the firstborn of his sheep, and from their fat.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Καὶ ἐπεῖδεν ὁ Θεὸς ἐπὶ Ἄβελ, καὶ ἐπὶ τοῖς δώροις αὐτοῦ ἐπὶ δὲ Κάϊν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχε. Καὶ ἐλύπησε τὸν Κάϊν λίαν, καὶ συνέπεσε τὸ πρόσωπον αὐτοῦ. Καὶ εἶπε Κύριος ὁ Θεὸς τῷ Κάϊν· Ἱνατί περίλυπος ἐγένου, καὶ ἱνατί συνέπεσε τὸ πρόσωπόν σου; Οὐκ ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες; ἡσύχασον, πρὸς σὲ ἡ ἐπιστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ. Καὶ μετ' ὀλίγα· Καὶ εἶπε Κάϊν πρὸς Ἄβελ τὸν ἀδελφὸν αὐτοῦ· Διέλθωμεν δὴ εἰς τὸ πεδίον. Καὶ ἐγένετο ἐν τῷ εἶναι αὐτοὺς ἐν τῷ πεδίῳ, καὶ ἀνέστη Κάϊν ἐπὶ Ἄβελ τὸν ἀδελφὸν αὐτοῦ, καὶ ἀπέκτεινεν αὐτόν. Καὶ εἶπε Κύριος ὁ Θεὸς πρὸς Κάϊν· Ποῦ ἔστιν Ἄβελ ὁ ἀδελφός σου; Ὁ δὲ εἶπεν· Οὐ γινώσκω· μὴ φύλαξ τοῦ ἀδελφοῦ μού εἰμι ἐγώ; Καὶ εἶπεν ὁ Θεός· Τί ἐποίησας; Φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρός με ἐκ τῆς γῆς. Καὶ νῦν ἐπικατάρατος σὺ ἐπὶ τῆς γῆς, ἣ ἔχανε τὸ στόμα αὐτῆς δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ τῆς χειρός σου. Ὅτι ἐργᾷ τὴν γῆν, καὶ οὐ προσθήσει τὴν ἰσχὺν αὐτῆς δοῦναί σοι· στένων καὶ τρέμων ἔσῃ ἐπὶ τῆς γῆς. Καὶ εἶπε Κάϊν πρὸς Κύριον· Μείζων ἡ αἰτία μου τοῦ ἀφεθῆναί με. Καὶ εἰ ἐκβαλεῖς με σήμερον ἀπὸ προσώπου τῆς γῆς, καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι, καὶ ἔσομαι στένων καὶ τρέμων ἐπὶ τῆς γῆς, καὶ ἔσται, πᾶς ὁ εὑρίσκων με ἀποκτενεῖ με. Καὶ εἶπεν αὐτῷ Κύριος ὁ Θεός· Οὐχ οὕτως· πᾶς ὁ ἀποκτείνας Κάϊν, ἑπτὰ ἐκδικούμενα παραλύσει. Καὶ ἔθετο Κύριος ὁ Θεὸς σημεῖον τῷ Κάϊν, τοῦ μὴ ἀνελεῖν αὐτὸν πάντα τὸν εὑρίσκοντα αὐτόν. Ἐξῆλθε δὲ Κάϊν ἀπὸ προσώπου τοῦ Θεοῦ. βʹ.","english":"And God looked upon Abel and upon his gifts, but upon Cain and upon his sacrifices he did not regard. And it grieved Cain exceedingly, and his face fell. And the Lord God said to Cain: Why have you become deeply grieved, and why has your face fallen? If you offer rightly, but do not divide rightly, have you not sinned? Be at peace; his turning shall be toward you, and you shall rule over him. And after a little: And Cain said to Abel his brother: Let us go out into the field. And it came to pass, when they were in the field, that Cain rose up against Abel his brother and killed him. And the Lord God said to Cain: Where is Abel your brother? And he said: I do not know; am I my brother's keeper? And God said: What have you done? The voice of your brother's blood cries out to me from the ground. And now you are cursed upon the ground, which has opened its mouth to receive your brother's blood from your hand. For you shall work the ground, and it shall no longer yield its strength to you; you shall be groaning and trembling upon the ground. And Cain said to the Lord: My cause is greater than that I should be forgiven. And if you cast me out today from the face of the ground, and I shall be hidden from your face, and I shall be groaning and trembling upon the ground, then it shall be that everyone who finds me will kill me. And the Lord God said to him: Not so; everyone who kills Cain shall suffer sevenfold vengeance. And the Lord God set a sign on Cain, so that no one who found him should destroy him. And Cain went out from the face of God. 2.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Κάϊν μὲν τοίνυν καὶ μέντοι καὶ Ἄβελ, ἄμφω μὲν ἐγενέσθην ἐξ Ἀδὰμ, κλῶνες δὲ ἦσαν ὥσπερ τρυφεροί τε καὶ εὐανθεῖς, ῥίζης ἀνίσχοντες ἐν\n\nἀρχαῖς τε καὶ πρώτης καὶ ἐπ' αὐτοῖς ἡ ἀνθρώπου φύσις ἐμελέτα τὸ καρπογόνον, καὶ τὸ αὐξάνεσθαι καὶ πληθύνεσθαι μόλις ἦν ἐν ἀρχῇ τοῦ φαίνεσθαι, καὶ ἐν ἰσχύι λοιπόν. Ἀλλ' ὁ μὲν Κάϊν προεπήδα χρόνῳ τῷ κατὰ γένεσιν. Εἴπετο δὲ καὶ ἦν μετ' αὐτὸν ὁ Ἄβελ· καὶ ἕως μὲν ἤστην ἀπαλοί τε καὶ νέοι, καθάπερ τινὲς νεοττοὶ παρετρέφοντο τοῖς γεγεννηκόσιν. Ἐπειδὴ δὲ εἰς ἤβην οἱ νεανίαι ἦλθον, καὶ λοιπὸν τελοῦντες ἐν ἀνδράσιν ἐφαίνοντο, πρὸς διαφόρους ἐτράποντο φιλεργίας. Καὶ ὁ μὲν Κάϊν, ἡσθεὶς, οἶμαί που, χλοηφορούσῃ τῇ γῇ, καὶ πολὺ δὴ λίαν εὔξυλόν τε καὶ εὐεργεστάτην ὁρῶν, καὶ καρποῖς ὡραίοις πεποικιλμένην, δεῖν ᾠήθη ταῖς ἐπιεικείαις ἀποφαίνειν ἡμεροτέραν τῶν ὁρωμένων τὴν ὄψιν· καὶ τὰ οἴκοθέν τε καὶ φυσικῶς ἀξιέραστα καὶ αὐτομάτως εἰς τοῦτο διήκοντα κάλλους διενοεῖτό που, κατά γε τὸ εἰκὸς ὡς εἰ τύχοιεν ἱδρῶτος γεωπονικοῦ, ῥᾳδίως ἂν εἰς ὄψιν ἐλθεῖν, τὴν ἀσυγκρίτως προφερεστέρον Ἐσκευάζετο δὴ οὖν ἀγροικοπρεπῶς, καὶ παντὶ δὴ σθένει χρώμενος, ἀποπεραίνειν ἤθελε τὸν σκοπόν. Ἐδίδου δὲ αὐτῷ ἴσως ἡ φύσις τὸ εἰδέναι καὶ ταῦτα, καὶ θεῖος εἰς νοῦν καὶ ἀπόῤῥητος νόμος ἐνεχάραττέ που τὴν ὧν ἂν ἕλοιτο γνῶσιν. Ἀλλὰ ταυτὶ μὲν ὁ Κάϊν σπουδῆς ἠξιοῦτο, καὶ πόνων· Ἄβελ δὲ ὁ σοφὸς τὸν ἐπὶ ξύλοις ἱδρῶτα, καὶ σκαπάνῃ μεθεὶς, καὶ μὴν καὶ ἅρπης οὐκ ἀνεχόμενος, ἀγέλαις ὀΐων ἐπετρέπετο.","english":"Cain, then, and Abel as well—both were born of Adam, and they were like tender and fair-flowering shoots rising from a root in the beginning and at the first; and in them human nature was practicing fruit-bearing, and the growing and multiplying was scarcely at the beginning of appearing, and thereafter in strength. But Cain came forth first in time according to birth. And Abel followed and was after him; and as long as they were delicate and young, like nestlings they were reared by their parents. But when the young men came to maturity, and thereafter appeared completing their course among men, they turned to different kinds of industrious labor. And Cain, having taken delight, I suppose, in the earth clad in green, and seeing it very rich in wood and most productive, and adorned with ripe fruits, thought it necessary by his attentions to make the appearance of what was seen more gentle and cultivated; and the things that were from home and naturally worthy of love and spontaneously reaching to this beauty he pondered, as is likely, that if they should chance upon the farmer's sweat, they would easily come into view—he was preparing what was incomparably superior. So he set about it in rustic fashion, and using all his strength, he wished to accomplish his purpose. And perhaps nature gave him the knowledge of these things too, and a divine and secret law was engraving somewhere in his mind the knowledge of whatever he might choose. But these things Cain deemed worthy of earnest effort and toils; while Abel the wise, letting go the sweat upon wood and the hoe, and indeed not enduring the sickle, devoted himself to flocks of sheep.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Παρεκόμιζον δὲ ἴσως εἰς τοῦτο γνώμης αὐτὸν, ἀρνειοὶ μὲν μητράσιν λεπτὸν ὑπηχοῦντες ἔτι, καὶ μόλις ἀναβληχόμενοι, ἁπαλοῖς δὲ καὶ νεοπαγέσι ποσὶν εὐανθεῖ πόᾳ βραχὺ διασκαίροντες· καὶ μὴν ἐπὶ τοῦτο καὶ αἱ μηκάδες αἶγες τὰ ὑψηλότατα τῶν πετρῶν ἀμογητὶ διαθρώσκουσαι. Ψήφῳ δὲ, οἶμαι, παγκάλῃ τὴν ποιμενικὴν στεφανοῦν ἠξίου σοφὸς ὢν ἄγαν, τῆς ἐπ' ἀνθρώποις ἡγεμονίας προμελέτησιν ὥσπερ τινὰ τὸ χρῆμα τιθεὶς, ὦδέ τε ἔχειν ἡγούμενος. Λαῶν ποιμένας τοὺς ἐθνῶν ἢ πόλεων, ἢ δήμων προεστηκότας ὀνομάζειν ἔθος καὶ αὐτῇ τῇ Γραφῇ τῇ θεοπνεύστῳ, καὶ τοῖς Ἑλλήνων λογάσιν. Ἀπονενευκότοιν δὴ οὖν τοῖν νεανίαιν, τοῦ μὲν ἐπὶ γηπονίαν, θατέρου γε μὴν ὡς ἐπί τι τῶν ἀμεινόνων, τὴν ποιμενικὴν, προϊὼν, ὁ χρόνος τῷ Κάϊν μὲν δασὺ κομῶντας τοὺς κήπους καὶ καρποῖς ὡραίοις ἐπίθει διαβριθεῖς· τῷ δὲ Ἄβελ προήκουσαν εἰς πληθὺν ὡς πλείστην ὅσην ἀπετέλει τὰ συναγηγερμένα. Εἶτα νόμος ὁ ἐν ἡμῖν τῆς ἐμφύτου θεογνωσίας, ἐκάλει τοὺς ἄνδρας πρὸς τὸ δεῖν ἀνάπτειν τὰ χαριστήρια τῷ πάντων Δημιουργῷ, καὶ παντὸς ἡμῖν ἀγαθοῦ δοτῆρι Θεῷ. Εἰ γάρ ἐστι κατεφθαρμένος καὶ οὐκ ἀληθὴς ὁρᾶται τυχὸν ἐν τοῖς εἰδώλων προσκυνηταῖς ὁ τοῦ διειδέναι σκοπὸς τίς ὁ τῶν ὅλων ἐστὶ ποιητὴς, ἀλλ' οὖν ἔμφυτός τε καὶ ἀναγκαῖος διανύττει νόμος, καὶ αὐτοκέλευστος ἐγείρει γνῶσις, εἴς γε τὸ χρῆναι νοεῖν τὸ ὑπερτεροῦν, καὶ ἄμεινον ἀσυγκρίτως ἢ καθ' ἡμᾶς, τουτέστι Θεόν. Ἄγει δὴ οὖν ὁ μὲν ἱερός τε καὶ πάνσοφος Ἄβελ τὰ τῆς ἀγέλης ἀπόλεκτα, καὶ ἀριστίνδην ἐγκεκριμένα·","english":"Perhaps these things were bringing him to this opinion: rams still softly bleating to their mothers and scarcely able to bleat back, and with tender, newly formed feet skipping a little on the fair-flowering grass; and indeed to this end the bleating goats too, leaping effortlessly up the highest rocks. And by a most noble vote, I think, he deemed it right to crown the shepherd's craft, being exceedingly wise, treating the matter as a kind of preliminary training for the leadership of men, and believing it to be so. For it is the custom, both in the God-inspired Scripture itself and among the learned of the Greeks, to call the leaders of peoples or those set over cities or populations \"shepherds.\" So then, when the two young men had turned aside, the one to farming, the other to something better, namely shepherding, time went on and made Cain's gardens thick with foliage and heavy with ripe fruits; while for Abel it brought what had been gathered together to the greatest possible multitude. Then the law of the innate knowledge of God within us was calling the men to the necessity of kindling thank-offerings to the Creator of all, and to God the giver of every good thing to us. For if the aim of discerning who is the maker of all things is perhaps corrupted and not seen as true among the worshippers of idols, nevertheless an innate and necessary law pierces through, and self-impelled knowledge awakens us, at least to the need of understanding that which is superior and incomparably better than we are, that is, God. So then the holy and all-wise Abel brings the choicest of the flock, selected by excellence;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Ἤνεγκε γὰρ, φησὶν, ἀπὸ τῶν πρωτοτόκων τῶν ἀμνῶν, καὶ ἀπὸ τῶν στεάτων αὐτῶν, τουτέστι τὰ προὔχοντα καὶ ἐξαίρετα. Καὶ τὸν τῆς ἱερουργίας οὐκ ἀγνοήσας τρόπον, παρετίθει τὰ στέατα. Κάϊν δὲ οὐχ οὕτως, πολὺ δὲ λίαν ἀτημελῶς· τὰ μὲν γὰρ ὅτι μάλιστα τῶν ὡρίμων ἐκπρεπῆ, ταῖς ἰδίαις ἐχαρίζετο τρυφαῖς, ἐλύπει δὲ τοῖς δευτέροις τὸν ἐπὶ πάντων Θεόν. Οὐκοῦν ἐπὶ μὲν τοῖς τοῦ Ἄβελ δώροις πῦρ καθιὲν οὐρανόθεν, δαπανᾶσθαι παρεσκεύασε τὰ ἱερώματα· Ἐπὶ δὲ Κάϊν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ, οὐ προσέσχε, φησίν. Οὐ γὰρ τὸ σύνηθες ἐπηφίει πῦρ τοῖς προσενηνεγμένοις. Ἐντεῦθεν ὁ Κάϊν ἀνιᾶται σφόδρα, καὶ ἀλύει δεινῶς. Διδασκόμενος δὲ τῆς ἀποστροφῆς τὴν αἰτίαν, καὶ ψῆφον ἑλόντος τὴν ἀμείνω τοῦ Ἄβελ, οὐκ ἐτράπετο μᾶλλον πρὸς ἐπανόρθωσιν τῶν διεπταισμένων· εἰς ὀργὰς δὲ ἀκαίρους ἀποταυρούμενος πρῶτος ἐν ἀνθρώποις τὸν ἀτίθασσον ὠδίνει φθόνον· μονονουχὶ δὲ τῆς ἀποστροφῆς ἀμυνόμενος τὸν τῶν ὅλων Θεὸν, δόλῳ μέτεισι τὸν τεθαυμασμένον. Καὶ νόμον ἐπάτει φιλοστοργίας, διαβολικῆς μὲν φαυλότητος καὶ ἀνοσίων σκεμμάτων, ἐκμεμεστωμένον ἔχων τὸν νοῦν· πλαττόμενος δὲ τὸ χρηστὸν εἰς λόγους· Διέλθωμεν γὰρ, φησὶν, εἰς τὸ πεδίον. Ἀκούεις ὅπως ἐκάλει","english":"For he brought, it says, from the firstborn of the lambs, and from their fat, that is, the pre-eminent and choice portions. And not being ignorant of the manner of the sacred rite, he set forth the fat. But Cain did not do so, but very carelessly indeed; for the things that were most especially excellent among the ripe fruits he gave over to his own luxuries, while with the second-rate he grieved the God over all. Accordingly, upon Abel's gifts, sending down fire from heaven, he caused the sacred offerings to be consumed; but upon Cain and upon his sacrifices, it says, he did not look with favor. For he did not send down the customary fire upon what had been offered. From this Cain is greatly distressed and terribly at a loss. And being taught the cause of the rejection, and since the better verdict had been chosen for Abel, he did not rather turn to the correction of his failings; but rearing up in untimely fits of anger, he was the first among men to bring to birth untamed envy; and all but avenging himself on the God of all for the rejection, he comes against the one who had been admired by deceit. And he trampled on the law of affection, having his mind filled with devilish vileness and unholy designs; and fashioning what was kind into words: Let us go, it says, into the field. Do you hear how he called","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"μὲν ἐπ' ἀγροὺς ὡς ἐπόπτης ἔσοιτο τῆς ἐπιεικείας αὐτοῦ, καὶ τῆς τῶν ἀνθέων πολυειδοῦς ἀπολαύσοι θέας; Ἀνοσιεύεται δὲ, καὶ πρωτόλειον ὥσπερ τι καὶ ἀπαρχὴν τῷ θανάτῳ δίδωσι τὸν ὁμαίμονα, καὶ τῆς εἰς μιαιφονίαν ὁδοῦ τῇ ἀνθρώπου φύσει διδάσκαλος ἦν. Διαπυνθανομένου δὲ τοῦ Θεοῦ καὶ λέγοντος, Ποῦ Ἄβελ ὁ ἀδελφός σου; ψευδοεπεῖ μὲν ὁ δείλαιος, καὶ ὑπαντιάζει σκληρῶς τὸ, Οὐκ οἶδα, λέγων. Ἐπειδὴ δὲ φονευτὴς ἠλέγχετο, καὶ ὑπενήνεκται ταῖς ἀραῖς, ᾠήθη δὲ πάλιν ὅτι τεθνήξεται καὶ αὐτὸς, καὶ εἰ μὴ βούλοιτο Θεὸς, καὶ λύσις ἔσται τὸ χρῆμα αὐτῷ τῆς ἐκ Θεοῦ ὀργῆς. Ἔφασκε γάρ· Εἰ ἐκβάλῃς με σήμερον ἀπὸ προσώπου τῆς γῆς, καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι, καὶ ἔσομαι στένων καὶ τρέμων ἐπὶ τῆς γῆς, καὶ ἔσται, πᾶς ὁ εὑρίσκων με ἀποκτενεῖ με. Ἀλλ' ὅτι πάντη τε καὶ πάντως ὑποκείσεται ταῖς ἀραῖς καὶ τῶν οἰκείων ἀνοσιουργημάτων ὑφέξει τὰς δίκας τρισάθλιον ἐν γῇ διατρίβων βίον, ἐπληροφορεῖτο σαφῶς Θεοῦ λέγοντος· Οὐχ οὕτως, ὅτι πᾶς ὁ ἀποκτείνας Κάϊν ἑπτὰ ἐκδικούμενα παραλύσει. Τὸ δὲ ἑπτὰ τίθησιν ἀντὶ τοῦ πολλὰ, ὅμοιον οὖν ὡς εἰ λέγει, πολλῶν καὶ ἀνοσίων πλημμελημάτων χαριεῖται δίκην τῷ ἀδελφοκτόνῳ Κάϊν, ὁ τῆς ἐνσωμάτου ζωῆς ἀνιεὶς αὐτόν. Εἰ δὲ δή τις ἕλοιτο καὶ ἑπτὰ τὸν ἀριθμὸν εἶναι λέγειν τὰ ἐκδικούμενα, χαλεπὸν οὐδὲν ἀναμετροῦντα εἰπεῖν, ὅτι πρώτη μὲν ἁμαρτία τῷ Κάϊν, τὸ μὴ διελεῖν ὀρθῶς, μήτε μὴν ἀναθῆναι Θεῷ τὰ πάντων ἐξαίρετα.","english":"Would he not be, as it were, an overseer over the fields of his gentleness, and enjoy the many-formed sight of the flowers? But he acts impiously, and gives his own brother as a kind of firstfruit and offering to death, and became a teacher to human nature of the road to murder. And when God inquired and said, Where is Abel your brother? the wretched man speaks falsely, and answers harshly, saying, I do not know. But when he was convicted as a murderer, and had been subjected to the curses, he thought again that he himself would die, and that, even if God did not wish it, the matter would be a release for him from the wrath of God. For he said: If you cast me out today from the face of the earth, and I shall be hidden from your face, and I shall be groaning and trembling upon the earth, and it shall be that everyone who finds me will kill me. But that he would in every way and altogether be subject to the curses and pay the penalties for his own impieties, living a thrice-wretched life on earth, he was clearly assured when God said: Not so, for everyone who kills Cain will suffer seven vengeances. And he sets seven in place of many, just as if he were saying, He who releases him from bodily life will grant to the fratricide Cain a penalty for many and impious transgressions. But if anyone should choose to say that the vengeances are also the number seven, it is no difficult thing to measure it out and say that the first sin of Cain was not to divide rightly, nor indeed to dedicate to God the choicest of all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Δεύτερον δὲ δὴ τὸ μαθόντα τὴν ἁμαρτίαν μὴ τραπέσθαι πρὸς μετάγνωσιν, καὶ ταῖς εἰς τὸ ἄμεινον ἀναδρομαῖς ἐπανορθοῦν τὰ διεπταισμένα, καταθήγεσθαι δὲ πρὸς ὀργὰς, καὶ ταῖς τοῦ πέλας εὐδοκιμήσεσιν ἐποτρύνεσθαι· ὃν ἔδει που πάντως ἑλέσθαι ζηλοῦν, οὐκ ἐχθρὸν ἡγεῖσθαι, καὶ ἀδίκοις ὄμμασιν ὑποβλέπεσθαι. Τρίτη δὲ καὶ προεισβολή τις ὥσπερ τῆς εἰς τὸ χρῆναι φονᾷν ἀγριότητος, ὁ ἀνήμερος φθόνος. Τετάρτη δ' αὐτὸ, Διέλθωμεν εἰς τὸ πεδίον, δόλου καὶ ἀπάτης ἀπόδειξιν ἔχον. Πέμπτη δὲ τῆς ἀνοσίου μιαιφονίας τὰ ἐγκλήματα. Καταλογισθείη δ' ἂν εἰς ἔκτον αὐτῷ πλημμέλημα, τὸ ψευδοεπῆσαι τὸν Θεόν. Εἰς ἕβδομον δὲ, τὸ ἄκοντος τοῦ Θεοῦ, νομίζειν δύνασθαι διαδρᾶναι τὰς δίκας, τῆς ἐν σώματι ζωῆς οὐκ ἀνεθελήτως ἀπηλλαγμένον. Ἀλλὰ δέδωκε, φησὶν, ὁ Θεὸς σημεῖον τῷ Κάϊν τοῦ μὴ ἀποκτεῖναι αὐτὸν πάντα τὸν εὑρίσκοντα αὐτόν. Ἐξῆλθε δὲ Κάϊν ἀπὸ προσώπου τοῦ Θεοῦ. Ὑπέκειτο δὲ παραχρῆμα ταῖς ἀραῖς, καὶ ὁ τῆς ἀποστροφῆς ἠκολούθει τρόπος. Τὸν γάρ τοι πρὸς λῆξιν τοῦ παντὸς ἤδη διελάσαντα κακοῦ ἐποπτεύσειεν ἂν πῶς ἡ πάναγνος καὶ ἁγιωτάτη φύσις; γʹ. Καὶ ταυτὶ μὲν ἡμῖν ὡς ἐν πάχει πραγμάτων καὶ ἱστορικῶς εἰρήσθω τέως. Μεταχρωννύντες δὲ ὤσπερ τῆς εἰκόνος τὴν γραφὴν, καὶ τὴν ἐν τῷ γράμματι σκιὰν μεταχαράττοντες εἰς ἀλήθειαν, φέρε δὴ, φέρε, καὶ λίαν ἰσχνῶς ἕκαστα βασανίζοντες, ἐκεῖνο λέγωμεν, ὅτι τὸ Χριστοῦ μυστήριον καταθρήσαι τις ἂν προανατυπούμενον ἐν ἀρχαῖς ὡς ἐν σκιᾷ τῷ συμβεβηκότι.","english":"Second, indeed, it is the mark of one who has learned of sin not to turn to repentance and to correct his failings by running back to what is better, but rather to be sharpened to anger and provoked by the good repute of his neighbor—one whom he ought by all means to have chosen to emulate, not to regard as an enemy and to eye with unjust looks. Third, and as it were a kind of preliminary assault of the savagery that leads to the necessity of murder, is untamed envy. Fourth is the very phrase, Let us go out into the field, which carries the proof of guile and deceit. Fifth are the accusations of his impious bloodshed. A sixth transgression might be reckoned to him: that he lied against God. As a seventh, that he thought he could escape the judgments against God's will, having departed from bodily life not unwillingly. But God gave, it says, a sign to Cain so that no one who found him would kill him. And Cain went out from the presence of God. He was forthwith subject to the curses, and the manner of his turning away followed. For how would the all-pure and most holy nature look upon one who had already passed through to the utmost of evil? 3. Let these things be said by us for now, as it were in the coarse substance of events and historically. But as if recoloring the outline of the image and transcribing the shadow in the letter into truth, come now, come, and examining each point very minutely, let us say this: that one might discern the mystery of Christ prefigured in the beginning, as in a shadow, by what happened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Ἔδει γὰρ, ἔδει τῆς ἀνθρώπου φύσεως διατεθείσης εἰς ἁμαρτίαν, καὶ τοῖς τοῦ θανάτου βρόχοις ἀδοκήτως ἐνειλημμένης, τὸ τῆς εἰς τὸ ἄμεινον ἀνακομιδῆς προαναφωνεῖσθαι μυστήριον, καὶ τὸν δι' ἡμᾶς καὶ ὑπὲρ ἡμῶν τεθνηξόμενον κατὰ καιροὺς μὴ ἀγνοηθῆναι Χριστόν. Πεποίηται τοίνυν ὁ προπάτωρ Ἀδὰμ κατά γε τὴν πίστιν τῶν ἱερῶν Γραμμάτων, κατ' εἰκόνα καὶ καθ' ὁμοίωσιν Θεοῦ. Γεγέννηνται δὲ καὶ προῆλθον ἀπ' αὐτοῦ, πρῶτος μὲν ὁ Κάϊν, δεύτερος δὲ μετ' ἐκεῖνον ὁ Ἄβελ. Ἀλλὰ τῷ μὲν Κάϊν τὸ ἐξ Ἰσραὴλ πρόσωπον περιθήσομεν. Ἐπεί τοι καὶ αὐτὸς ὁ Χριστὸς ἰσοτρόπους ὄντας τῷ Κάϊν τοὺς τῶν Ἰουδαίων δήμους, αὐτὸν προσημαίνειν ἠξίου. Αὐτὸς γὰρ ἔφασκεν· Ἐὰν ὑμεῖς μένητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μου ἔσεσθε, καὶ γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς. Οἱ δὲ τῆς πατρικῆς ἐλευθερίας οὐ συνιέντες τὸ κάλλος, σαρκικοῖς αὐχήμασιν ἐναγλαΐζεσθαι δεῖν ἐπεχείρουν, λέγοντες· Σπέρμα Ἀβραάμ ἐσμεν, καὶ οὐδενὶ δεδουλεύκαμεν πώποτε. Πῶς σὺ λέγεις, ὅτι Ἐλεύθεροι ἔσεσθε; Τί οὖν πρὸς ταῦτα Χριστός; Εἰ τέκνα, φησὶν, τοῦ Ἀβραὰμ ἦτε, τὰ ἔργα τοῦ Ἀβραὰμ ἐποιεῖτε ἄν. Νυνὶ δὲ ζητεῖτέ με","english":"For it was necessary, it was necessary, when human nature had been disposed toward sin and unexpectedly entangled in the snares of death, that the mystery of the return to what is better be proclaimed beforehand, and that Christ, who for our sake and on our behalf would die in due season, not be unknown. Therefore Adam, the first father, according to the testimony of the sacred Scriptures, was made in the image and likeness of God. And from him were begotten and came forth, first Cain, and second after him Abel. But to Cain we shall assign the figure of Israel. For indeed Christ himself deemed it worthy to prefigure by him the Jewish peoples, who are of equal disposition with Cain. For he himself said: If you remain in my word, you will truly be my disciples, and you will know the truth, and the truth will set you free. But they, not understanding the beauty of the freedom that comes from the father, attempted to take pride in fleshly boasts, saying: We are the seed of Abraham, and we have never been slaves to anyone. How do you say, You will be free? What then does Christ say to these things? If you were children of Abraham, he says, you would do the works of Abraham. But now you seek me","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"ἀποκτεῖναι ἄνθρωπον, ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ τοῦ Πατρός· τοῦτο Ἀβραὰμ οὐκ ἐποίησε. Πατέρα δὲ αὐτοῖς ἀπονέμει τὸν Σατανᾶν, λέγων· Ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. Ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ' ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐχ ἔστηκεν, ὅτι ψεύστης ἐστὶ, καθὼς καὶ ὁ πατὴρ αὐτοῦ. Καὶ οὐδέπου νομιοῦμεν, νοοῦντες ὀρθῶς, τοῦ πονηροῦ τε καὶ ἀρχεκάκου δαίμονος διαμεμνῆσθαι Χριστόν· ἐκλελυττηκόσι δὲ τοῖς Ἰουδαίοις, καὶ τὴν ἀνοσίαν κατ' αὐτοῦ μιαιφονίαν ὠδίνουσι, τὸν πρῶτον ἀνθρωποκτόνον καὶ τοῦ ψεύδους ἐπιτηδευτὴν, φημὶ δὴ τὸν Κάϊν, δίδωσι πατέρα, κἀκείνου τὸν Σατανᾶν, τὸν τῆς ἁμαρτίας εὑρετήν. Ἐπιδιδασκόντων τινῶν τίνα πατέρα τῷ διαβόλῳ δώσομεν, ἢ ποῖον εἶναί φαμεν τῆς ἐκείνου δυστροπίας τὸ ἀρχέτυπον, ἀρχετύπῳ δὲ ὥσπερ τῷ Κάϊν καθάπερ εἰκόνα προσνέμει τοὺς τῆς ἐνούσης αὐτῷ δυσσεβείας τὴν εἰς πᾶν ὁτιοῦν ἐμφέρειαν νοσεῖν εἰρημένους. Ὅτι γὰρ ἔθος τῷ Σωτῆρι Χριστῷ, Σατανᾶν ἀποκαλεῖν τὸν τοῖς ἐκείνου προσεοικότα τρόποις, καταθρήσωμεν ἂν καὶ λίαν ἀμογητὶ τοῖς ἁγίοις λέγοντα μαθηταῖς· Οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα ἐξελεξάμην, καὶ ἰδοὺ εἷς ἐξ ὑμῶν διάβολός ἐστι; Παρεικαστέον τοίνυν τῷ Κάϊν τὸν Ἰσραὴλ, περὶ οὗ γέγραπται· Υἱὸς πρωτότοκός μου Ἰσραήλ. Μετὰ δέ γε τὸν πρωτότοκον Ἰσραὴλ, δεύτερος ὥσπερ ἐν χρόνῳ, καὶ νεώτατος ἀνεφάνη Χριστὸς, υἱὸς καὶ αὐτὸς τοῦ Ἀδάμ. Τοιγάρτοι καὶ Υἱὸν ἀνθρώπου σοφῶς τε καὶ οἰκονομικῶς ἑαυτὸν ὠνόμαζε πανταχῆ·","english":"to kill a man who has spoken the truth to you, which I heard from the Father; this Abraham did not do. But he assigns Satan to them as a father, saying: You do the works of your father. That one was a murderer from the beginning, and has not stood in the truth, because he is a liar, just as also his father. And we will not yet think, understanding rightly, that Christ had in mind the wicked and first-author-of-evil demon; but to the Jews who had raged madly and were in labor with their unholy murder against him, he gives as father the first murderer and practitioner of falsehood, I mean Cain, and of that one Satan, the inventor of sin. When some ask what father we shall assign to the devil, or what we say is the archetype of his perversity, he assigns as an archetype, as it were, Cain, and as an image those said to be sick with the likeness in every respect of the impiety that dwells in him. For that it is a habit of the Savior Christ to call Satan one who resembles him in his ways, we may observe quite easily from what he says to the holy disciples: Did I not choose you, the twelve, and behold, one of you is a devil? Israel, then, must be compared to Cain, about whom it is written: Israel is my firstborn son. But after Israel the firstborn, second as it were in time, and youngest, Christ appeared, himself also a son of Adam. Therefore also he wisely and in accordance with the divine plan called himself everywhere the Son of Man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"ἀλλ' ὁ μὲν Ἰσραὴλ, τιμᾷν ἐδόκει Θεὸν προσφέρων τὰ πρόσκαιρα καὶ εὐμάραντα, καὶ ὧν οὐ σφόδρα πολὺς ὁ λόγος, καὶ τοῖς περὶ γῆν σπουδάσμασιν, ὅλον ὥσπερ ἐτίθει τὸν νοῦν. Ἐτράπετο γὰρ εἰς γεηπονίαν ὁ Κάϊν, Ἄβελ δὲ ἦν ποιμὴν προβάτων. Καθηγεῖτο γὰρ τῆς λογικῆς ἀγέλης ὁ Ἐμμανουὴλ, καὶ αὐτός ἐστιν ὁ Ποιμὴν ὁ καλὸς ὁ ἐν τόπῳ πίονι, καὶ ἐν νομῇ ἀγαθῇ, καθὰ γέγραπται, τὰς ἄνω τε καὶ ἐπὶ γῆς διαποιμαίνων ἀγέλας. Πρὸς ὃν καὶ ὁ προφητικὸς ἀναπεφώνηκε λόγος· Ποίμαινε τὸν λαόν σου ἐν ῥάβδῳ φυλακῆς σου, πρόβατα κληρονομίας σου. Οὐκοῦν ὁ μὲν Ἰσραὴλ τοῖς γεωδεστέροις ἠξίου τιμᾷν τὸν Θεὸν, καρποφορῶν τὰ ἐν νόμῳ, καὶ τὰς ἀνεθελήτους αὐτῷ θυσίας ἀνατιθείς. Τοιγαροῦν καὶ ἤκουσε διὰ φωνῆς ἁγίων· Ὁλοκαύτωμα τῶν κριῶν σου, καὶ στέαρ ἀρνῶν, καὶ αἷμα τράγων καὶ ταύρων, οὐ βούλομαι, οὐδ' ἂν ἔρχησθε ὀφθῆναί μοι. Τίς γὰρ ἐξεζήτησε ταῦτα ἐκ τῶν χειρῶν ὑμῶν; πατεῖν τὴν αὐλήν μου οὐ προσθήσεσθε. Ἐὰν φέρετε σεμίδαλιν, μάταιον· θυμίαμα, βδέλυγμά μοί ἐστι. Καὶ πάλιν, Ἵνα τί μοι λίβανον ἐκ Σαββᾶ φέρετε, καὶ κινάμωμον ἐκ γῆς μακρόθεν; Τὰ ὁλοκαυτώματα ὑμῶν οὐ εἰσὶ δεκτὰ, καὶ αἱ θυσίαι ὑμῶν οὐχ ἥδυνάν με. Τοῦτό ἐστιν ἐναργῶς τὸ ἐπὶ ταῖς θυσίαις τοῦ Κάϊν μὴ προσεσχηκέναι Θεόν. Ἄβελ δὲ ὁ δίκαιος, τουτέστι Χριστὸς, ἐδωροφόρει Θεῷ τὰ τῶν λογικῶν ποιμνίων πρωτότοκα, τουτέστι, τοὺς τρυφεροὺς τὴν καρδίαν, καὶ νηπιάζοντας τῇ κακίᾳ, καὶ ἀπολέκτους ἐν ἀρεταῖς, καὶ εἰκόνι τῇ πρὸς αὐτὸν τὴν τοῦ πρωτοτόκου φοροῦντας δόξαν.","english":"But Israel seemed to honor God by offering things temporary and easily dissolved, and of which the account is not very great, and he placed his whole mind, as it were, on pursuits concerned with the earth. For Cain turned to farming the land, but Abel was a shepherd of sheep. For Emmanuel was leading the rational flock, and he himself is the good Shepherd who in a rich place and in good pasture, as it is written, shepherds the flocks both above and on the earth. To him also the prophetic word has cried out: Shepherd your people with the rod of your guard, the sheep of your inheritance. Therefore Israel thought fit to honor God with the more earthbound things, bringing forth the fruits of the law and dedicating to him the sacrifices that were not of his will. Accordingly he also heard through the voice of the saints: The whole burnt offering of your rams, and the fat of lambs, and the blood of goats and bulls, I do not want, nor if you come to be seen by me. For who sought these things from your hands? You shall not continue to tread my court. If you bring fine flour, it is vain; incense is an abomination to me. And again, Why do you bring me frankincense from Sheba, and cinnamon from a distant land? Your whole burnt offerings are not acceptable, and your sacrifices have not pleased me. This is clearly that God did not regard the sacrifices of Cain. But Abel the righteous, that is Christ, was bringing as gifts to God the firstborn of the rational flocks, that is, those tender in heart and infantile in evil, and chosen in virtues, and bearing the glory of the firstborn in the image that is toward him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Ἐκκλησία γὰρ πρωτοτόκων ἀπογεγραμμένων ἐν τοῖς οὐρανοῖς, ἡ τῶν διὰ πίστεως κεκλημένων εἰς ἁγιασμὸν πληθὺς ὀνομάζεται παρά γε τῷ θεσπεσίῳ Παύλῳ· ταύτης οὖν ἄρα τῆς ἁγίας πληθύος καὶ τῆς τῶν πρωτοτόκων ἀγέλης ἱερουργὸς γέγονεν ὁ Χριστός. Δι' αὐτοῦ γὰρ ἐσχήκαμεν τὴν προσαγωγὴν ἐν πνεύματι πρὸς τὸν Θεὸν καὶ Πατέρα. Καὶ θυσία καλὴ γεγόναμεν καὶ εὐπρόσδεκτος, ὑπὲρ μόσχον νέον κέρατα ἐκφέροντα καὶ ὁπλάς. Ἡ μὲν γὰρ δι' αἱμάτων προσαγωγὴ χθαμαλή τέ ἐστι καὶ γεωδεστέρα, καὶ τὸ εὐῶδες οὐκ ἔχουσα παρὰ Θεῷ. Ἡ δέ γε ἐν πνεύματι καὶ διὰ Χριστοῦ λατρεία πολὺ δὴ λίαν ἐστὶν ἁνδάνουσα τῷ Πατρί. Καὶ γοῦν τοῖς ἐξ Ἰσραὴλ προσκομίζουσι τὰ ἀπὸ γῆς, ἐφώνει Θεός· Οὐ δέξομαι ἐκ τοῦ οἴκου σου μόσχους, οὐδὲ ἐκ τῶν ποιμνίων σου χιμάῤῥους· ὅτι ἐμά ἐστι πάντα τὰ θηρία τοῦ ἀγροῦ, κτήνη ἐν τοῖς ὄρεσι καὶ βόες. Ἔγνωκα πάντα τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ ὡραιότης ἀγροῦ μετ' ἐμοῦ ἐστιν ἐὰν πεινάσω, οὐ μή σοι εἴπω· Ἐμὴ γάρ ἐστιν ἡ οἰκουμένη, καὶ τὸ πλήρωμα αὐτῆς. Ἡμῖν δὲ τοῖς ἐν Χριστῷ δεδικαιωμένοις καὶ ἡγιασμένοις ἐν πνεύματι, προσεφώνει λέγων· Θῦσον τῷ Θεῷ","english":"For the assembly of the firstborn enrolled in the heavens, the multitude of those called through faith to sanctification, is named by the divine Paul. So then, Christ has become the priest of this holy multitude and flock of the firstborn. For through him we have obtained access in the Spirit to God and the Father. And we have become a good and acceptable sacrifice, better than a young calf bearing horns and hooves. For the approach through blood is lowly and more earthbound, and has no sweet savor before God. But the worship in the Spirit and through Christ is exceedingly pleasing to the Father. Indeed, to those from Israel who brought offerings from the earth, God cried out: I will not accept calves from your house, nor goats from your flocks; for all the beasts of the field are mine, the cattle on the mountains and the oxen. I know all the birds of the sky, and the beauty of the field is with me. If I am hungry, I will not tell you; for the world is mine, and its fullness. But to us who have been justified in Christ and sanctified in the Spirit, he addressed us, saying: Sacrifice to God","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"θυσίαν αἰνέσεως, καὶ ἀπόδος τῷ Ὑψίστῳ τὰς εὐχάς σου, καὶ ἐπικάλεσαί με ἐν ἡμέρᾳ θλίψεώς σου, καὶ ἐξελοῦμαί σε, καὶ δοξάσεις με. Οὐκοῦν ἐν ἀμείνοσι τῶν ἀπὸ τῆς γῆς τὰ πνευματικὰ, καὶ πολὺ προφερεστέρα τῆς κατὰ νόμον θυσίας, ἡ διὰ Χριστοῦ. Προσεκλίνετο δὴ οὖν οὐχὶ ταῖς τοῦ Κάϊν θυσίαις, ἀλλὰ ταῖς τοῦ Ἄβελ, ὁ Θεός. Καὶ διὰ ποίαν αἰτίαν; Ὁ μὲν γὰρ Ἰσραὴλ προσεκόμιζε μὲν ὀρθῶς. Θύειν γὰρ ἔδει Θεῷ. Διεῖλε δὲ οὐκ ὀρθῶς, προσεδρεύων ἀεὶ τοῖς τύποις, καὶ τοῖς ἐν σκιαῖς ἐφήδεσθαι νομίσας Θεόν. Τοιγάρτοι καὶ ἥμαρτε καὶ ἡσυχάζειν ἐκελεύετο, τουτέστι, τῶν ἀρχαίων καὶ κατὰ νόμον καταλήγειν ἐθῶν, καὶ ἡγούμενον ποιεῖσθαι Χριστόν. Εἴρηται γὰρ τῷ Κάϊν· Ἥμαρτες, ἡσύχασον· καὶ πρός γε τὸν Ἄβελ· πρὸς σὲ ἡ ἐπιστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ. Ἀλλ' εἴπερ ἠθέλησεν ὁ Ἰσραὴλ τὴν ἐκ τῶν γεωδεστέρων προσαγωγὴν, καὶ τῆς κατὰ νόμον λατρείας τὸ ἀνωφελὲς παρωθούμενος, ἄρχοντα καὶ καθηγητὴν τῆς εἰς τὸ ἄμεινον ὁδοῦ ποιεῖσθαι Χριστὸν, ἦν ἂν ἐλεύθερος μεθ' ἡμῶν, καὶ ἐν βιβλίῳ τῶν ζώντων, κατὰ τὰς Γραφάς. Ἐπειδὴ δὲ ἴσῳ τῷ Κάϊν φθόνου πρόφασιν καὶ μιαιφονίας ἀρχὴν τὴν τοῦ Σωτῆρος ἡμῶν εὐδοκίμησιν ἐποιήσατο, πέπτωκεν εἰς ἀρὰν, καὶ ἑπτὰ γέγονεν ἐκδικουμένων ἔνοχος. Πολλαῖς γὰρ ἔνοχοι γεγόνασι δίκαις καὶ ποιναῖς ἀγρίαις ὑπενηνεγμένοι, στένοντές τε καὶ τρέμοντες διατελοῦσιν οἱ δείλαιοι· πανταχῆ γὰρ ξένοι, καὶ ἐπήλυτοι καὶ περιδεεῖς, καὶ τὴν ὅτι μάλιστα τοῖς ἐλευθέροις πρεπωδεστάτην οὐκ ἔχοντες παῤῥησίαν. Πλὴν ἐδέξατο σημεῖον ὁ Κάϊν τοῦ μὴ ἀνελεῖν αὐτόν·","english":"a sacrifice of praise, and pay your vows to the Most High, and call upon me in the day of your affliction, and I will deliver you, and you shall glorify me. Therefore the spiritual things are better than those from the earth, and the sacrifice through Christ is far more excellent than the sacrifice according to the law. God, then, was not inclined toward the sacrifices of Cain, but toward those of Abel. And for what reason? For Israel offered correctly—for it was necessary to sacrifice to God—but he divided incorrectly, always attending to types and supposing that God took pleasure in things in shadows. Therefore he both sinned and was commanded to be quiet, that is, to cease from the ancient customs according to the law, and to make Christ his leader. For it was said to Cain: \"You have sinned; be quiet\"; and to Abel: \"To you shall be his turning, and you shall rule over him.\" But if Israel had wished, thrusting aside the offering from more earthly things and the uselessness of the worship according to the law, to make Christ the ruler and guide of the way to the better, he would have been free with us, and in the book of the living, according to the Scriptures. But since he made the good repute of our Savior an occasion of envy equal to Cain's and a beginning of murder, he has fallen into a curse, and has become subject to sevenfold avengers. For many have become liable to judgments and have been subjected to savage punishments, and the wretched ones continue groaning and trembling; for everywhere they are strangers and aliens and full of fear, and they do not have the boldness of speech that is most fitting for free men. However, Cain received a sign that he should not be killed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"ἀπόλωλε γὰρ οὐκ εἰς ἅπαν ὁ Ἰσραὴλ, σέσωσται δὲ τὸ κατάλειμμα, κατὰ τὴν τοῦ προφήτου φωνὴν, καὶ τοῦτο εἰδὼς προανεφώνει, λέγων· Καὶ εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν, καὶ ὡς Γόμοῤῥα ἂν ὡμοιώθημεν. Καὶ μέν τοι καὶ πρὸς τῷδε καὶ ὁ θεσπέσιος Μελῳδὸς, μὴ εἰς ἅπαν ἀφανίζεσθαι τὸν Ἰσραὴλ ἐλιπάρει πρὸς τὸν τῶν ὅλων Θεόν· Μὴ ἀποκτείνῃς αὐτοὺς, μήποτε ἐπιλάθωνται τοῦ νόμου σου. Πλὴν ἐκβέβηκεν ὁ Κάϊν ἀπὸ προσώπου τοῦ Θεοῦ. Γέγραπται γὰρ οὕτως· Ἐξῆλθε δὲ Κάϊν ἀπὸ προσώπου τοῦ Θεοῦ· πεπόνθασι δέ τι τοιοῦτον οἱ ἐξ Ἰσραὴλ, πρὸς οὓς εἴρηται διὰ φωνῆς τοῦ προφήτου· Ὅταν τὰς χεῖρας ὑμῶν ἐκτείνητε πρός με, ἀποστρέψω τοὺς ὀφθαλμούς μου ἀφ' ὑμῶν, καὶ ἐὰν πληθύνητε τὴν δέησιν, οὐκ εἰσακούσομαι ὑμῶν. Αἱ γὰρ χεῖρες ὑμῶν αἵματος πλήρεις. Ἀπέκτειναν γὰρ τὸν τῶν ὅλων Κύριον, καὶ τετολμήκασιν εἰπεῖν ἐκ πολλῆς ἅγαν ἀνοσιότητος, Τὸ αἷμα αὐτοῦ ἐφ' ἡμᾶς, καὶ ἐπὶ τὰ τέκνα ἡμῶν. Ἀλλὰ τὸ μὲν αἷμα τοῦ Ἄβελ μόνον τάχα που κατακεκράγει τοῦ φονευτοῦ· τὸ δέ γε τίμιον αἷμα τοῦ Χριστοῦ κατακέκραγε μὲν καὶ τῆς τῶν Ἰουδαίων ὠμότητος καὶ ἀχαριστίας· ἐξῆρε δὲ τὸν κόσμον τῆς ἁμαρτίας, ὡς κεχυμένον ὑπὲρ αὐτοῦ. Τοιγάρτοι φησὶν ὁ θεσπέσιος Παῦλος· Προσελθεῖν ἡμᾶς τοὺς ἐν πίστει δεδικαιωμένους, αἵματος ῥαντισμῷ κρεῖττον λαλοῦντι παρὰ τὸν Ἄβελ. Πρέποι δ' ἂν κἀκεῖνο, οἶμαι, τοῖς εἰρημένοις ἐπενεγκεῖν. Μετὰ γάρ τοι τὸ ἐκτεθνάναι, φησὶ, τὸν Ἄβελ, ἔγνω Ἀδὰμ Εὔαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκεν υἱὸν, καὶ ἐπωνόμασε τὸ ὄνομα αὐτοῦ Σὴθ, λέγουσα·","english":"For Israel has not perished entirely, but the remnant has been saved, according to the voice of the prophet, and knowing this he proclaimed beforehand, saying: And unless the Lord of Hosts had left us a seed, we would have become as Sodom, and we would have been made like Gomorrah. And indeed, in addition to this, the inspired Melodist also pleaded with the God of all that Israel not be destroyed entirely: Do not kill them, lest they forget your law. Moreover, Cain went out from the face of God. For it is written thus: And Cain went out from the face of God; and those from Israel have suffered something of this kind, to whom it was said through the voice of the prophet: 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. For they killed the Lord of all, and they have dared to say out of exceedingly great impiety, His blood be upon us, and upon our children. But the blood of Abel alone perhaps cried out against the murderer; but the precious blood of Christ has cried out both against the cruelty and the ingratitude of the Jews; and it has taken away the sin of the world, since it was poured out for its sake. Therefore the inspired Paul says: that we who have been justified in faith have drawn near to the sprinkling of blood that speaks better than Abel. And I think that this also would fit what has been said. For after Abel had died, he says, Adam knew Eve his wife, and she conceived and bore a son, and she named his name Seth, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Ἐξανέστησε γάρ μοι ὁ Θεὸς σπέρμα ἕτερον ἀντὶ Ἄβελ, ὃν ἀπέκτεινε Κάϊν. Εἶτα μεθ' ἕτερα· Ἔζησε δὲ, φησὶν, Ἀδὰμ τριάκοντα καὶ διακόσια ἔτη· καὶ ἐγέννησε κατὰ τὴν ἰδέαν αὐτοῦ, καὶ κατὰ τὴν εἰκόνα αὐτοῦ, καὶ ἐπωνόμασε τὸ ὄνομα αὐτοῦ Σήθ. Ἄθρει δὴ οὖν ὅτι μετὰ τὸν Ἄβελ θάνατον, ἐμφερέστατος τῷ κατ' εἰκόνα καὶ ὁμοίωσιν Θεοῦ, τουτέστι τῷ Ἀδὰμ, τίκτεται πάλιν υἱὸς Σήθ. Μετὰ γάρ τοι τὸ ἀποθανεῖν κατὰ σάρκα τὸν Ἐμμανουὴλ, ἕτερον εὐθὺς ἀνέφυ σπέρμα τῷ Ἀδὰμ, καταπλουτοῦν ἐν ἑαυτῷ τῆς θείας εἰκόνος τὸ ὑπέρτατον κάλλος· Ἀναμορφούμεθα γὰρ εἰς Χριστὸν διὰ πνεύματος οἱ πιστεύοντες. Ὅτι δὲ τούτοις γένους ῥίζα τις ὥσπερ καὶ πρόφασις ὁ Χριστοῦ γέγονε θάνατος, αὐτὸς τοῦτο πιστώσεται λέγων· Ἀμὴν, ἀμὴν λέγω ὑμῖν· ἑὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. Ὅτε τοίνυν πέπτωκεν οἷά τις κόκκος εἰς γῆν, ἀστάχυος δίκην, πολλοστὸς ἀνέφυ, τῆς\n\nἀνθρώπου φύσεως ἀναπλαττομένης ἐν αὐτῷ, πρὸς τὴν ἐν ἀρχαῖς εἰκόνα, καθ' ἣν ὁ πρῶτος γέγονεν ἄνθρωπος. δʹ. Ἄξιον δὲ καὶ τὸ ἐξ ἀμφοῖν ἡμᾶς πολυπραγμονεῖν γένος, τό τε τοῦ Κάϊν φημὶ καὶ τοῦ Σήθ· περιέσται γὰρ δή τι κἀντεῦθεν ἡμῖν τὸ τελοῦν εἰς ὄνησιν· γέγραπται δὲ οὕτως· Καὶ ἔγνω Κάϊν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκε τὸν Ἐνὼς, καὶ ἧν οἰκοδομῶν πόλιν, καὶ ἐπωνόμασε τὴν πόλιν ἐπὶ τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ἐνώς. Ἐγεννήθη δὲ τῷ Ἐνὼς, Γαϊδὰδ, καὶ Γαϊδὰδ ἐγέννησε τὸν Μαουΐαν. Καὶ Μαουΐας ἐγέννησε τὸν Μαθουσάλα, καὶ Μαθουσάλα ἐγέννησε τὸν Λάμεχ, καὶ ἔλαβεν ἑαυτῷ Λάμεχ δύο γυναῖκας·","english":"For God raised up for me another seed instead of Abel, whom Cain killed. Then after other things: And Adam lived, it says, thirty and two hundred years; and he begot according to his form and according to his image, and he named his name Seth. Consider, then, that after Abel's death, a son, Seth, is born again most resembling him who was according to the image and likeness of God, that is, Adam. For after Emmanuel died according to the flesh, another seed immediately sprang up for Adam, richly possessing in itself the supreme beauty of the divine image; for we who believe are being reformed into Christ through the Spirit. And that the death of Christ has become, as it were, a root and cause of lineage for these, he himself will confirm, saying: Amen, amen I say to you: unless the grain of wheat falling into the earth dies, it remains alone; but if it dies, it bears much fruit. When, therefore, he has fallen like a grain into the earth, he sprang up in abundance like an ear of grain, human nature being remolded in him toward the image that was in the beginning, according to which the first man came to be. 4. It is also worth our while to investigate thoroughly the lineage from both, I mean that of Cain and that of Seth; for from this too something will accrue to us that contributes to benefit. And it is written thus: And Cain knew his wife, and she conceived and bore Enoch, and he was building a city, and he named the city after the name of his son Enoch. And to Enoch was born Gaidad, and Gaidad begot Maouia. And Maouia begot Mathusala, and Mathusala begot Lamech, and Lamech took for himself two wives.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"ὄνομα δὲ μιᾷ Ἀδὰ, καὶ ὄνομα τῇ δευτέρᾳ Σελλά. Εἶπε δὲ γυναιξὶν Ἀδᾷ καὶ Σελλᾷ· Ἀκούσατε τῆς φωνῆς μου, γυναῖκες Λάμεχ· ἐνωτίσασθέ μου τοὺς λόγους· ὅτι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ, καὶ νεανίσκον εἰς μώλωπα ἐμοί· ὅτι ἑπτάκις ἐκδεδίκηται ἐκ Κάϊν, ἐκ δὲ Λάμεχ ἑβδομηκοντάκις ἑπτά. Ἔχεις ἐν τούτοις τῆς ἐκ Κάϊν τεκνολογίας σαφῆ τὴν ἀφήγησιν· ἴδωμεν καὶ τίς ἦν ἡ ἀπὸ Σήθ. Γέγραπται δὲ πάλιν οὕτως· Ἔζησε δὲ Σὴθ πέντε καὶ διακόσια ἔτη, καὶ ἔτεκε τὸν Ἐνώς· περὶ οὗ τὸ ἱερὸν Γράμμα φησί· Οὗτος ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα Κυρίου τοῦ Θεοῦ. Καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Σὴθ, δώδεκα καὶ ἐννακόσια ἔτη. καὶ ἀπέθανε. Καὶ ἔζησεν Ἐνὼς ἔτη ἑκατὸν ἐννενήκοντα, καὶ ἐγέννησε τὸν Καϊνάν· καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Ἐνὼς πέντε καὶ ἐννακόσια ἔτη, καὶ ἀπέθανε. Καὶ ἔζησε Καϊνὰν ἑβδομήκοντα ἔτη καὶ ἑκατὸν, καὶ ἐγέννησε τὸν Μαλελεήλ. Καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Καϊνὰν δέκα ἔτη καὶ ἐννακόσια, καὶ ἀπέθανε. Καὶ ἔζησε Μαλελεὴλ πέντε καὶ ἑξήκοντα καὶ ἑκατὸν ἔτη, καὶ ἐγέννησε τὸν Ἰάρεδ. Καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Μαλελεὴλ ἔτη πέντε καὶ ἐννενήκοντα καὶ ὀκτακόσια, καὶ ἀπέθανε. Καὶ ἔζησεν Ἰαρὲδ δύο καὶ ἑξήκοντα ἔτη καὶ ἑκατὸν, καὶ ἐγέννησε τὸν Ἐνώχ· εἶτά φησιν· Εὐηρέστησε δὲ Ἐνὼχ τῷ Θεῷ, καὶ οὐχ εὑρίσκετο, διότι μετέθηκεν αὐτὸν ὁ Θεός. Ἄθρει δὴ οὖν, καὶ πρό γε δὴ τῶν ἄλλων, ὡς ὀνομάζονται μὲν οἱ ἐκ Κάϊν, καὶ ὁ τῆς τῶν γενῶν διαδοχῆς ἔρπει λόγος. Οὐ μὴν ὅτι καὶ εἰς πόσον ἐτῶν ἀριθμὸν ὁ τῆς ἑκάστης ζωῆς ἐκτέταται χρόνος προενήνεκται σαφῶς, καθάπερ ἀμέλει καὶ ἐπὶ τῶν γεγονότων ἀπὸ Σήθ.","english":"And the name of the one was Ada, and the name of the second was Sella. And he said to the women Ada and Sella: Hear my voice, women of Lamech; give ear to my words: for I have killed a man to my wounding, and a young man to my bruising; for seven times vengeance has been taken for Cain, but from Lamech seventy times seven. You have in these things the clear account of the genealogy from Cain; let us see also what was that from Seth. And it is written again thus: And Seth lived five and two hundred years, and he begot Enos; concerning whom the sacred Scripture says: This one hoped to call upon the name of the Lord God. And all the days of Seth were twelve and nine hundred years. And he died. And Enos lived a hundred and ninety years, and he begot Cainan; and all the days of Enos were five and nine hundred years, and he died. And Cainan lived seventy years and a hundred, and he begot Maleleel. And all the days of Cainan were ten years and nine hundred, and he died. And Maleleel lived five and sixty and a hundred years, and he begot Jared. And all the days of Maleleel were five and ninety and eight hundred years, and he died. And Jared lived two and sixty years and a hundred, and he begot Enoch; then it says: And Enoch was well-pleasing to God, and he was not found, because God translated him. Consider then, and before all other things, how those from Cain are named, and the account of the succession of the generations creeps along. Yet it is not the case that the time of each one's life has been clearly set forth, namely to how great a number of years it extends, as indeed is the case also with those who came from Seth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Ἀναγέγραπται γὰρ ἀκριβῶς ὁ ἑκάστου χρόνος, τίνα τε καὶ πόσον ἐβίω, καὶ πρὸ τέκνων γονῆς, καὶ μετὰ τοῦτο, ἔτι λεπτῶς καὶ ἀκριβῶς ἀναμάθοι τις ἂν ἐκ τῶν ἱερῶν Γραμμάτων. Μήνυσις οὖν ἄρα καὶ τοῦτό ἐστι οὐκ ἀσυμφανὴς τοῖς γε ὅλως τὰ τοιάδε φιλοκρινεῖν ᾑρημένοις, ὡς οὐκ ἂν ἀνάσχοιτο Θεὸς τὴν τῶν φιλαμαρτημόνων εἰδέναι ζωήν. Ἀκούσονται γοῦν ἐπὶ τοῦ θείου βήματος λέγοντος τοῦ Χριστοῦ· Ἀμὴν λέγω ὑμῖν, οὐδέποτε ἔγνων ὑμᾶς. Διαπίπτει μὲν γὰρ οὐδὲν τό γε ἧκον εἰς εἴδησιν, λέγω τὸν τῶν ὅλων Θεόν. Εἰδὼς δὲ οὐκ οἶδε τοὺς φιλαμαρτήμονας, διά γε τῆς εἰς αὐτοὺς ἀποστροφῆς τὸ ἄγαν ἐντενές. Οὐκοῦν σεσιώπηται μὲν τοῖς ἐκ Κάϊν, ὁ τῆς ζωῆς χρόνος. Πεπράχασι γὰρ ἀξιάκουστον μὲν οὐδέν· ἂ δὲ ἦν εἰκὸς, καὶ πρὸς ζημίαν ἔσεσθαι τοῖς ἐντευξομένοις τῇ περὶ αὐτῶν συγγραφῇ. Ηὐμοιρήκασι δὴ οὖν, καὶ μάλα δικαίως, καὶ τῆς παρὰ Θεῷ μνήμης. Ποιεῖταί γε μὴν ἐν λόγῳ, τὸ εἰδέναι λεπτῶς τὴν τῶν ἁγίων ζωὴν, καὶ οὐδὲν, οἶμαι, τῶν κατ' αὐτοὺς ἐξοίχοιτο ἂν τὸν θεῖόν τε καὶ ἀκήρατον νοῦν. Καὶ πιστώσεται λέγων ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός· Οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τῆς γῆς ἄνευ τοῦ Πατρὸς ἡμῶν τοῦ ἐν τοῖς οὐρανοῖς· ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι ἠριθμημέναι εἰσίν. Εἰ δὲ ἐν λόγῳ τέθειται παρὰ Θεῷ καὶ ὁ τῶν τριχῶν ἀριθμὸς, διά τοι τὸ πάντα σαφῶς εἰδέναι τὰ κατ' αὐτοὺς, καὶ ἐν φροντίδι ποιεῖ· κατὰ τίνα δὴ τρόπον, ὁ αὐτῆς τῆς ζωῆς ἀγνοηθείη καιρός; Ὀφθαλμοὶ γὰρ, φησὶ, Κυρίου ἐπὶ δικαίους. Καὶ ὁ μὲν δεύτερος εὐθὺς ἀπὸ Κάϊν Ἐνὼς, ἐπώνυμον ἔσχεν ἐν τῇ γῇ πόλιν·","english":"For the time of each one has been recorded accurately—who they were and how long they lived, both before the begetting of children and after that—and one may learn this again, precisely and exactly, from the sacred Scriptures. This, then, is also no unclear indication to those who have wholly chosen to examine such matters closely, that God would not endure to know the life of those who love sin. At any rate, they will hear Christ saying at the divine judgment seat: Amen I say to you, I never knew you. For nothing escapes Him as far as knowledge is concerned—I mean the God of all. But knowing, He does not know those who love sin, because of His turning away from them, which shows the utmost intensity. Therefore the time of life has been passed over in silence for those from Cain. For they have done nothing worth hearing, but only such things as were likely to be to the harm of those who encounter the writing about them. They have therefore obtained, and quite justly, even remembrance before God. Yet He does make it a matter of account to know precisely the life of the saints, and, I think, nothing of what concerns them would escape the divine and pure mind. And our Lord Jesus Christ will confirm this by saying: Are not two sparrows sold for an assarion? And not one of them will fall to the ground without our Father in the heavens; but even all the hairs of your head are numbered. And if even the number of hairs has been set down as a matter of account before God, because He clearly knows all things that concern them and makes them a matter of care, in what way could the time of life itself be unknown? For, it says, the eyes of the Lord are upon the righteous. And the second one immediately after Cain, Enos, had a city named after him in the land.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"καίτοι τῶν ἁγίων ὡς ἐν αὐχήματος τάξει πεποιημένων τὸ χρῆναι φρονεῖν καὶ λέγειν· Οὐκ ἔχομεν ὧδε μένουσαν πόλιν· ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Ἡγουμένων τε καὶ ὀνομαζόντων παροικίαν τὴν ἐν τῷδε τῷ βίῳ ζωήν. Ψάλλει δέ που καὶ ὁ θεσπέσιος\n\nΔαβίδ· Ἄνες μοι, ὅτι ἐγὼ πάροικός εἰμι ἐν τῇ γῇ καὶ παρεπίδημος, καθὼς πάντες οἱ πατέρες μου. Περὶ δὲ τῶν τὰ ἐπίγεια φρονούντων, ἐν τῷ μηʹ ψαλμῷ λέγει· Ἐπεκαλέσαντο τὰ ὀνόματα αὐτῶν ἐπὶ τῶν γενῶν αὐτῶν. Ἀνέφυ δὲ ἀπὸ Σὴθ ὁ θεσπέσιος Ἐνὼς, περὶ οὗ γέγραπται· Οὗτος ἤλπισεν ἐπικαλεῖσθαι τῷ ὀνόματι Κυρίου τοῦ Θεοῦ αὐτοῦ. Τὸ γὰρ ἐν Χριστῷ γένος ἅγιον καὶ ἱερὸν, καὶ ἐν ἐλπίδι δόξης τῆς ὑπὲρ ἄνθρωπον. Εἴπερ ὄντες ἐκ γῆς, κεκλήμεθα πρὸς υἱοθεσίαν τοῦ πάντων Δεσπότου, καὶ εἰς ἀδελφότητα τοῦ Χριστοῦ, ὃς δι' ἡμᾶς γέγονε καθ' ἡμᾶς, ἵνα καὶ ἡμεῖς δι' αὐτὸν ἐν ἀμείνοσί τε καὶ ὑπὲρ ἄνθρωπον θεοὶ, δηλονότι χάριτι καὶ φιλανθρωπίᾳ, τὴν δόξαν ἀποκερδαίνοντες. Ἐγὼ γὰρ εἶπα, φησί· Θεοί ἐστε, καὶ υἱοὶ Ὑψίστου πάντες. Ἤλπισε τοίνυν Ἐνὼς κληθήσεσθαι παρ' ἑτέρων ἐπ' ὀνόματι Κυρίου τοῦ Θεοῦ αὐτοῦ· τουτέστι, Θεός. Ἐπειδὴ γὰρ ἦν οὐκ ἀθαύμαστος τοῖς τῆς ὁσιότητος ἐμπρέπων αὐχήμασι, Θεὸν ὠνόμαζον αὐτὸν τῶν ἐπιεικεστέρων τάχα πού τινες τῇ ὑπερτάτῃ τιμῇ στεφανοῦν ᾑρημένοι. Ἡκέτω δὴ οὖν ὁ λόγος ἡμῖν ἐπὶ τὸν οἰκεῖον σκοπόν. Ἰουδαῖοι μὲν γὰρ, οἳ καὶ εἰσὶν εἰκόνες τῶν ἀπὸ Κάϊν· ὅτι μέν εἰσι, γινώσκονται παρά γε τοῦ πάντων Θεοῦ· ὅτι δὲ τὴν ἀπογραφὴν ἐν βίβλῳ ζωῆς οὐκ ἔχουσι, σαφὲς ἂν γένοιτο διά γε τοῦ σεσιγῆσθαι τῶν ἀπὸ Κάϊν τὴν ζωήν.","english":"And yet the saints, as if in the rank of boasting, have made it their practice to think and to say: \"We have no lasting city here, but we seek the one to come, whose architect and builder is God.\" And they call the life in this world a sojourning. And somewhere the inspired David also sings: \"Spare me, for I am a sojourner in the land and a stranger, as all my fathers were.\" But concerning those who think on earthly things, in the 49th psalm he says: \"They called their names upon their generations.\" And from Seth sprang the inspired Enosh, concerning whom it is written: \"This one hoped to call upon the name of the Lord his God.\" For the race in Christ is holy and sacred, and in the hope of glory beyond man. Since indeed, being from the earth, we have been called to adoption as sons of the Master of all, and to brotherhood with Christ, who for our sake became as we are, so that we too through him might become gods in better things and beyond man—clearly by grace and love for mankind, gaining glory as our profit. For I said, he says: \"You are gods, and all sons of the Most High.\" Enosh, then, hoped to be called by others in the name of the Lord his God—that is, God. For since he was not unadmired, shining with the boasts of holiness, some of the more gentle, perhaps, having chosen to crown him with the highest honor, called him God. Let our account now come to its proper aim. For the Jews, who are also images of those from Cain—that they exist is known by the God of all; but that they do not have their enrollment in the book of life would be clear from the fact that the life of those from Cain has been passed over in silence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Ὅτι γὰρ ἀνάγραπτον τὸ ἐν Χριστῷ γένος, καὶ ἐν μνήμῃ τῇ παρὰ Θεῷ, παραδείξειεν ἂν, οἶμαί που, τὸ ἀναγεγράφθαι σαφῶς, τὴν τῶν δικαίων ζωὴν, φημὶ δὴ τῶν ἀπὸ Σήθ. Καὶ ὁ μὲν Ἐνὼς δεύτερος εὐθὺς ἐκ Κάϊν, πόλιν ἔσχεν ἐπώνυμον. Φρονοῦσι γὰρ μόνα τὰ ἐπὶ γῆς οἱ τάλανες Ἰουδαῖοι, τὴν τῶν πρωτοτόκων οὐκ εἰδότες ἐκκλησίαν, οὔτε μὴν εἰς τὴν ἄνω σπεύδοντες πόλιν. Εὐδοκιμεῖ δὲ λίαν ὁ ἀπὸ Σὴθ, τουτέστι, Ἐνώς. Ὀνομάζεται γὰρ ἤδη καὶ Θεός. Πεπλουτήκαμεν δὲ διὰ πίστεως τὴν ἐπὶ τῷδε δόξαν, οἱ Χριστῷ προσδεδραμηκότες, καὶ τῆς εἰς αὐτὸν ἐλπίδος, ἀπρὶξ ἡμμένοι. Προσθείην δ' ἂν ἔτι καὶ ἑτέραν, οἷς ἔφην, ἐπιτήρησιν ἀναγκαίαν. Γενεαλογεῖν γὰρ εἴπερ ἕλοιτό τις τούς τε ἀπὸ Κάϊν καὶ Σὴθ, προαναθεὶς ἑκατέρου ῥίζαν ὥσπερ τινὰ τὸν Ἀδὰμ, ἕβδομον μὲν εὑρήσει Λάμεχ διὰ τοῦ Κάϊν ἐρχόμενον· ἕβδομον δὲ αὐτὸν Ἐνὼχ διὰ τοῦ Σὴθ γεγονότα. Ἔχει δὲ οὕτως ἡ ἐπ' ἀμφοῖν τῶν γενητῶν ἀπαρίθμησις· Ἀδὰμ, Κάϊν, Ἐνὼς, Γαϊδὰδ, Μαουΐας, Μαθουσάλα, Λάμεχ. Καὶ πάλιν· Ἀδὰμ, Σὴθ, Ἐνὼς, Καϊὰν, Μαλελεὴλ, Ἰάρεδ, Ἐνώχ. Ἴδωμεν τοίνυν ἐν τίσιν ἑκάτερος.Ὁ μὲν γὰρ Λάμεχ ταῖς ἑαυτοῦ γυναιξὶν ἀνεκοινοῦτο, λέγων· Ἀκούσατέ μου τῆς φωνῆς, γυναῖκες Λάμεχ, ἐνωτίσασθέ μου τοὺς λόγους· ὅτι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ, καὶ νεανίσκον εἰς μώλωπά μοι, ὅτι ἑπτάκις ἐκδεδίκηται ἐκ Κάϊν· ἐκ δὲ Λάμεχ ἑβδομηκοντάκις ἑπτά· ὁ δὲ δίκαιος Ἐνὼχ πίστει μετετέθη τοῦ μὴ ἰδεῖν θάνατον, κατὰ τὴν τοῦ μακαρίου Παύλου φωνὴν, Καὶ οὐχ ηὑρίσκετο, διότι μετέθηκεν αὐτὸν ὁ Θεός.","english":"For that the race in Christ is inscribed, and in the memory that is with God, one would demonstrate—I think—by the fact that the life of the righteous has been clearly recorded, I mean those from Seth. And Enosh, the second immediately from Cain, had a city named after him. For those wretched Jews think only of things on earth, not knowing the church of the firstborn, nor hastening to the city above. But the one from Seth is greatly approved—that is, Enosh. For he is already even named God. And through faith we have richly obtained the glory that pertains to this, we who have run to Christ and have laid hold of the hope in him. I would add yet another observation, necessary in addition to what I have said. For if one should choose to trace the genealogies of those from Cain and from Seth, having first set down Adam as a kind of root of each, he will find Lamech coming as the seventh through Cain, and Enoch himself as the seventh through Seth. And the enumeration of both lines is as follows: Adam, Cain, Enosh, Gaidad, Maouias, Mathusala, Lamech. And again: Adam, Seth, Enosh, Kainan, Maleleel, Jared, Enoch. Let us see, then, in what respects each of the two stands. For Lamech said to his wives: \"Hear my voice, wives of Lamech, give ear to my words: because I have killed a man to my wounding, and a young man to my bruising, because seven times vengeance has been taken for Cain, but from Lamech seventy times seven.\" But the righteous Enoch was translated by faith so as not to see death, according to the voice of the blessed Paul: \"And he was not found, because God translated him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Ἐν ἐσχάτοις γὰρ καιροῖς καθ' οὓς ὁ ἐν Χριστῷ πέφηνε σαββατισμὸς, περιδεὴς μὲν ὁ Ἰσραὴλ, καὶ εἰς τὸν τοῦ κολάζεσθαι φόβον ὁρᾶται πεσὼν, ὡς ἄνδρα ἀπεκτονὼς, καὶ ἐφ' αἵματι λοιπὸν τῷ ἁγίῳ κρινόμενος· πολὺ δὲ μειζόνως ἢ Κάϊν αὐτός. Ὁ μὲν γὰρ εἰς ἕνα τῶν καθ' ἡμᾶς πεπλημμεληκὼς, ἑπτὰ γέγονεν ἐκδικουμένοις ἔνοχος· ὁ δὲ εἰς αὐτὸν δὲ δεδυσσεβηκὼς τὸν Ἐμμανουὴλ, πολὺ δὴ μειζόνως εὐθύνεται. Ἐκδεδίκηται μὲν γὰρ ἐκ Κάϊν ἑπτάκις· ἐκ δὲ τοῦ Ἰσραὴλ ἑβδομηκοντάκις ἑπτά. Ἕψεται γὰρ ἀναλόγως ταῖς δυσσεβείαις ἡ δίκη. Οἱ δὲ ἐν Χριστῷ διὰ πίστεως εὐδοκιμήσαντες κατὰ τὸν τῆς ἐπιδημίας αὐτοῦ καιρὸν, οὐκ ἂν εὑρεθεῖεν ἔτι ζητοῦντος τοῦ Σατανᾶ. Μετατεθήσονται γὰρ παρὰ Θεοῦ πρὸς τὴν ἀσυγκρίτως ἀμείνονα καὶ εὐκλεεστέραν ζωὴν παρὰ Θεοῦ ἐκ θανάτου καὶ φθορᾶς εἰς μακραίονα βίον, ἀπὸ τοῦ φρονεῖν τὰ σαρκὸς, εἰς τὸ δρᾷν ἐθέλειν τὰ ἁνδανοῦντα Θεῷ, ἐξ ἀτιμίας εἰς δόξαν, ἐξ ἀσθενείας εἰς δύναμιν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"For in the last times, in which the sabbath-rest in Christ has appeared, Israel is thoroughly afraid, and is seen to have fallen into the fear of being punished, as one who has killed a man, and is judged from then on for the holy blood—and far more greatly than Cain himself. For the one, having sinned against one of those who are ours, has become liable to those exacting vengeance sevenfold; but the one who has acted impiously against Emmanuel himself is far more greatly held accountable. For vengeance has been exacted from Cain seven times; but from Israel seventy times seven. For the judgment will follow in proportion to the acts of impiety. But those who have been approved in Christ through faith at the time of his visitation would no longer be found when Satan seeks them. For they will be transferred by God to the incomparably better and more glorious life, by God from death and corruption to a long-lasting life, from thinking the things of the flesh to willing to do the things that please God, from dishonor to glory, from weakness to power, in Christ Jesus our Lord, through whom and with whom be the glory to the Father with the Holy Spirit, unto the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ ΛΟΓΟΣ ΔΕΥΤΕΡΟΣ.\n\nΠερὶ τοῦ Νῶε καὶ τῆς κιβωτοῦ. αʹ. Νῶε γέγονεν ἀνὴρ ἀγαθὸς, καὶ φιλοθεΐας μὲν τῆς ἀνωτάτω γνήσιος ἐραστὴς, εὐδοκιμήσεως δὲ τῆς εἰς τοῦτο προτιθεὶς οὐδέν. Ἐπειδὴ δὲ ἦν λαμπρὸς, καὶ περίοπτος, καὶ εὐκλεὴς ἄγαν, καὶ διαβόητος, τοῖς αὐχήμασιν εὖ μάλα κατεστεμμένος, εἰκότως ἐθαυμάζετο. Ἕρπει δὴ οὖν ἐπ' αὐτὸν ὁ λόγος, καὶ τῆς διὰ Χριστοῦ σωτηρίας εἰκόνα καὶ τύπον ἀναθεὶς ὥσπερ τινὰ τὴν ἐπ' αὐτῶν γενομένην οἰκονομίαν, ὀνήσειεν ἂν, ὥς γε οἶμαι, καὶ οὐ μετρίως τοὺς ἐντευξομένους. Φέρε δὴ οὖν ἕκαστα τῶν κατ' αὐτὸν ὡς ἔνι διηγησώμεθα, τὸ τῆς ἱστορίας ἀπολεπτύνοντες πάχος, καὶ εἰς θεωρίαν τὴν πνευματικὴν μεταχρωννύντες ἀστείως τὰ ἐμφανῶς γεγονότα. βʹ. Γεγένηται τοίνυν ἐξ Ἀδὰμ ὁ Σὴθ μετὰ τὴν Ἄβελ σφαγήν. Ἀπὸ δέ γε τοῦ Σὴθ ὁ Ἐνὼς, ὃς ἤλπισεν ἐπικαλεῖσθαι τὸ ὅνομα Κυρίου τοῦ Θεοῦ αὐτοῦ. Κέκληται γὰρ παρὰ τοῖς τηνικάδε Θεὸς ὁ Ἐνώς. Ἐπειδὴ γὰρ ἐτεθήπεσαν τῆς ἐνούσης αὐτῷ δικαιοσύνης τὸ μέγεθος, Θεὸν ὠνόμαζον εὐθὺς, πρέπειν ὅτι μάλιστά γε τῇ τοῦ ἀνδρὸς ἀρετῇ τὴν ἐπωνυμίαν ἡγούμενοι. Ἀπὸ δὲ τοῦ Ἐνὼς, ἤτοι τοῦ ἐπίκλην Θεοῦ, γεγόνασιν ἕτεροι, μεθ' οὓς καὶ Λάμεχ ὁ Νῶε πατὴρ, ὃς ἐπὶ τῇ τοῦ παιδὸς γενήσει, προφήτης εὐθὺς ἀναδείκνυται· καθάπερ ἀμέλει καὶ Ζαχαρίας ἐπὶ τῷ μακαρίῳ Βαπτιστῇ. Νῶε μὲν γὰρ ὁ Λάμεχ ὠνόμαζε τὸν υἱόν· ὅ ἐστιν ἀνάπαυσις, εἰ γλώσσῃ τῇ καθ' ἡμᾶς ἡ λέξις διερμηνεύοιτο. Ἀποδιδοὺς δὲ ὥσπερ τὴν αἰτίαν τῆς τοιᾶσδε κλήσεως ὁ Λάμεχ, Οὗτος, φησὶ, διαναπαύσει ἡμᾶς ἀπὸ τῶν ἔργων ἡμῶν, καὶ ἀπὸ τῆς γῆς ἧς κατηράσατο Κύριος ὁ Θεός.","english":"A SECOND DISCOURSE OF THE GLAPHYRA ON GENESIS.\n\nConcerning Noah and the ark. 1. Noah was a good man, and a genuine lover of the love of God, setting nothing before the good repute that leads to this. And since he was brilliant, and conspicuous, and exceedingly glorious, and renowned, right well crowned with his boasts, he was reasonably admired. So then the account creeps up to him, and having set forth an image and type of the salvation through Christ, as it were a certain dispensation that came to pass in him, it would profit, as I think, and not moderately, those who will read it. Come then, let us narrate each of the things concerning him as best we can, thinning out the thickness of the history, and cleverly tinting the things that visibly happened into spiritual contemplation. 2. Seth, then, was born from Adam after the slaughter of Abel. And from Seth was Enos, who hoped to call upon the name of the Lord his God. For among those of that time Enos was called God. For since they were struck with wonder at the greatness of the righteousness that was in him, they named him God straightway, thinking that the appellation was most fitting to the man's virtue. And from Enos, that is, from him surnamed God, others were born, after whom also was Lamech, the father of Noah, who at the birth of his child is straightway shown forth as a prophet; just as indeed also Zacharias at the birth of the blessed Baptist. For Lamech named his son Noah; which is, rest, if the word be interpreted in our tongue. And Lamech, as it were assigning the reason for such a name, says, This one shall give us rest from our works, and from the earth which the Lord God cursed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Ἐπὶ λαμπραῖς οὖν οὕτω καὶ λιπαρωτάταις ἐλπίσιν, ἡ Νῶε γένεσις προανεφωνεῖτο τοῖς πάλαι. Καὶ ἦν δέκατος ἐξ Ἀδὰμ διὰ Σὴθ γενεαλογούμενος, μέχρις αὐτοῦ διήκοντος, τοῦ διακεκλῆσθαι δεῖν, πρὸς ἁπάντων Θεοὺς, τοὺς ἐξ Ἐνὼς γεγονότας τοῦ ἐπίκλην Θεοῦ. Ἀλλ' ἦν ὁ Νῶε, φησὶ, πεντακοσίων ἐτῶν, καὶ ἐγέννησε τρεῖς υἱοὺς, τὸν Σὴμ, τὸν Χὰμ, τὸν Ἰάφεθ. Καὶ ὁ μὲν Σὴμ τελειότης, ἤτοι φύτευμα μετονομάζοιτο ἂν ἐξ Ἑβραίων εἰς Ἑλλάδα φωνήν· θερμασία δὲ ὁ Χάμ· πλατυσμὸς δὲ ὁ Ἰάφεθ. Εἶτά φησι τὸ Γράμμα τὸ ἱερόν· Ἐγένετο δὲ ἡνίκα ἤρξαντο οἱ ἄνθρωποι πολλοὶ γίνεσθαι ἐπὶ τῆς γῆς, καὶ θυγατέρες ἐγεννήθησαν αὐτοῖς. Ἰδόντες δὲ οἱ υἱοὶ τοῦ Θεοῦ τὰς θυγατέρας τῶν ἀνθρώπων, ὅτι καλαί εἰσιν, ἔλαβον ἑαυτοῖς γυναῖκας ἀπὸ πασῶν ὧν ἐξελέξαντο. Καὶ εἶπε Κύριος ὁ Θεός· Οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις, εἰς τὸν αἰῶνα, διὰ τὸ εἶναι αὐτοὺς σάρκας. Ἔσονται δὲ αἱ ἡμέραι αὐτοῦ ρκʹ ἔτη. Οἱ δὲ γίγαντες ἧσαν ἐπὶ τῆς γῆς, ἐν ταῖς ἡμέραις ἐκείναις. Καὶ μετ' ἐκεῖνο· Ὡς ἂν εἰσεπορεύοντο οἱ υἱοὶ τοῦ Θεοῦ πρὸς τὰς θυγατέρας τῶν ἀνθρώπων, καὶ ἐγέννησαν ἑαυτοῖς· ἐκεῖνοι ἦσαν οἱ γίγαντες οἱ ἀπ' αἰῶνος οἱ ἄνθρωποι οἱ ὀνομαστοί. Ἐπειδὴ γὰρ εἰς πολλὴν ἤδη πληθὺν τὸ τῶν ἀνθρώπων ἐξετείνετο γένος, εἰς ἐπιθυμίαν ἐκτοπωτάτην γυναίων ἐκπεπτωκότες οἱ υἱοὶ, φησὶ, τοῦ Θεοῦ, ἔλαβον ἑαυτοῖς γυναῖκας ἀπὸ πασῶν ὧν ἐξελέξαντο. Οἴδαμεν οὖν ὅτι τῶν ἀντιγράφων τινὰ περιέχει σαφῶς· Ἰδόντες δὲ οἱ ἄγγελοι τοῦ Θεοῦ τὰς θυγατέρας τῶν ἀνθρώπων.","english":"Thus, under bright and most radiant hopes, the generation of Noah was proclaimed beforehand to those of old. And he was the tenth from Adam, reckoned by genealogy through Seth, reaching down to himself, since those who came from Enos, who was surnamed God, ought to be called gods by all. But Noah, it says, was five hundred years old, and he begot three sons, Shem, Ham, and Japheth. And Shem may be renamed from Hebrew into the Greek tongue as \"perfection,\" or \"planting\"; and Ham as \"warmth\"; and Japheth as \"enlargement.\" Then the sacred Scripture says: And it came to pass, when men began to become many upon the earth, and daughters were born to them. And the sons of God, seeing the daughters of men, that they were fair, took for themselves wives from all whom they chose. And the Lord God said: My spirit shall not remain in these men forever, because they are flesh. And their days shall be a hundred and twenty years. And the giants were upon the earth in those days. And after that: Whensoever the sons of God went in to the daughters of men, and they bore children to them; those were the giants, the men of old, the renowned men. For since the race of men was now spreading into a great multitude, the sons of God, it says, having fallen into a most perverse desire for women, took for themselves wives from all whom they chose. We know, then, that some of the copies clearly contain: And the angels of God, seeing the daughters of men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Εἶτα περιτρέπουσί τινες τῆς φιλοσαρκίας τὰ ἐγκλήματα, καὶ τῆς οὕτω μυσαρωτάτης ἐπιθυμίας ἀνάπτουσι τὰς αἰτίας ὠλισθηκόσιν ἀγγέλοις, οἳ τὴν ἰδίαν ἀρχὴν οὐ τετηρήκασι, κατὰ τὸ γεγραμμένον. Ἐγὼ δὲ ὅτι πᾶν ἀῤῥώστημα νοῦ πρέποι ἂν ἐκείνοις, φαίην ἂν καὶ συνθήσομαι· τὸ δέ γε τοῦ εἰκότος λογισμοῦ τὴν ἐπὶ τῷ πράγματι πίστιν ὡς ἀπωτάτω φέρεσθαι συγχωρεῖν, εἴη ἂν, ὥς γέ μοι φαίνεται, τῶν ἀτοπωτάτων. Σκοπὸς γὰρ ἡμῖν τὴν ἐφ' ἑκάστῳ τῶν γεγραμμένων ἀλήθειαν κατασκέπτεσθαι φιλεῖν, καὶ οὐχὶ δὴ πάντως τὰ τῆς τῶν δαιμόνων ἀγέλης ἐννοεῖν ἀῤῥωστήματα. Μάλιστα μὲν γὰρ ἀεὶ τὰς ἐπιθυμίας ἑπομένας ὁρῶμεν τοῖς ἐν ἡμῖν αὐτοῖς καὶ ἐμφύτοις κινήμασιν. Ἢ γὰρ τὰ σαρκὸς ἀγαπῶμεν πάθη, ἢ δι' ὧν ἂν γένοιτο τὰ σαρκὸς, ταῦτα περὶ πλείστου ποιεῖν εἰθίσμεθα. Ἔξω δὲ νόμων τῶν φυσικῶν, οὐκ ἀποκομίζουσιν ἡμᾶς ἡδοναὶ,\n\nκατά γε τὸ αὐτῷ μοι καλῶς τε καὶ ἀληθῶς ἔχειν δοκοῦν. Οἷον φέρε εἰπεῖν, βρῶσίς τε καὶ πόσις, καὶ ἡ γυναίων τυχὸν ὁμιλία φυσικὴ, σαρκὸς ἂν εἶεν ἔργα τε καὶ πάθη. Πλούτου δὲ αὖ καὶ δόξης ἐπιθυμίαι, ταῖς τῆς σαρκὸς ὑπηρετοῦσιν ἡδοναῖς, καὶ σχεδὸν ἄπαντα διὰ τούτων ἔρχεται τὰ ἐν κόσμῳ πάθη, κατὰ τὸ λεχθὲν τῷ σοφῷ μαθητῇ, ὅτι πᾶν τὸ ἐν κόσμῳ, ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν, καὶ ἡ ἀλαζονεία τοῦ βίου. Τῶν τοιούτων ἡμᾶς αἱ πικραὶ ἐπιθυμίαι καὶ δειναὶ, σαγηνεύουσιν εὐκόλως ἐπὶ τὸ φρονεῖν ἑλέσθαι καὶ δρᾷν τὰ τῆς σαρκός· τῶν γε μὴν ἔξω σώματος καὶ παρὰ φύσιν ἐρᾷν, οὐδεὶς ἀναπείσει λόγος.","english":"Then some people turn the charges of flesh-loving back around and kindle the causes of that most abominable desire in the angels who slipped, who did not keep their own principate, as it is written. But I would say and agree that every sickness of mind would befit those beings; yet to allow the credibility of reasonable argument concerning the matter to be carried as far away as possible would be, as it seems to me, among the most absurd things. For our aim is to love to examine the truth concerning each of the things written, and certainly not to dwell on the sicknesses of the herd of demons. For above all we always see desires following the movements that are in ourselves and innate. For either we love the passions of the flesh, or we are accustomed to hold in the highest regard those things through which the things of the flesh would come about. But outside the natural laws, pleasures do not carry us away,\n\nat least according to what seems to me to be well and truly the case. For example, food and drink, and perhaps the natural intercourse with women, would be works and passions of the flesh. But the desires for wealth and glory serve the pleasures of the flesh, and nearly all the passions in the world come through these, according to what was said by the wise disciple, that everything in the world is the desire of the flesh and the desire of the eyes and the arrogance of life. The bitter and terrible desires for such things easily ensnare us into choosing to think and do the things of the flesh; but no argument will persuade anyone to desire things outside the body and contrary to nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Εἶτα πῶς οὐκ ἂν γένοιτο μωρίας ἐγγὺς τὸ σαρκικῶν ἐρᾶσθαι λέγειν τὰ σαρκὸς ἀνωτέρω καὶ ἐξεστηκότα πνεύματα· ποίαν εἰς τοῦτο κίνησιν ἔχοντα φυσικὴν, ἢ ποίου νόμου κατερεθίζοντος, καθάπερ ἀμέλει, καὶ ἡμᾶς αὐτοὺς εἴς γε τὸ χρῆναι διψᾷν τὰ τοιάδε τῶν παθῶν, ἄλλως τε; Μὴ γὰρ δὴ τυχὸν τῆς ἐπὶ τούτοις αἰτίας ἀπαλλάττομεν τῶν δαιμονίων τὸ στίφος. Ἀνόσιον γὰρ καὶ βέβηλον, καὶ εἰς πᾶν ὁτιοῦν τῶν ἐκτόπων εὐπετές. Καὶ νοσείτω μετὰ τῶν ἄλλων, εἰ δοκεῖ, καὶ τὰς παρὰ φύσιν ἡδονάς. Ἀλλ' ὅταν ἡ θεία λέγει Γραφὴ, ὡς συνῄεσαν μὲν τοῖς γυναίοις, τὰ δὲ ἔτεκε τοὺς καλουμένους γίγαντας· τουτέστιν, ἐξαίσια τέρατα, πλὴν ἀνθρώπους λογικούς· τί δὴ ἄρα πρὸς τοῦτο διαλογίζεσθαι χρή; Οὐ γὰρ ἀπό γε πνευμάτων τῶν ἀπωτάτω σαρκὸς γένοιτ' ἂν εἰς γύναιον ἀνθρώπου καταβολή. Εἰκαιομυθοῦσι δέ τινες, καὶ κατασοφίζονται τὸ χρῆμα, πιθανοῖς ὡς οἴονται λογισμοῖς τὸ ἀδύνατον ὑποκλέπτοντες· γεγονότα γὰρ ἐν ἀνδράσι τὰ πονηρά φασι δαιμόνια, δι' αὐτῶν εἰργάζετο τὰς τῶν σπερμάτων καταβολάς. Ἀκαλλῆ δὲ σφόδρα καὶ ἀμαθίας ἔμπλεων τὸν λόγον αὐτοῖς εὑρήσομεν. Ὃ γὰρ οὐκ εἴρηκεν ἡ θεία Γραφὴ, τίνα δὴ τρόπον παραδεξόμεθα, καὶ ἐν τοῖς ἀληθῶς ἔχουσι καταλογιούμεθα; Οὐκοῦν ἀναγνωσόμεθα μᾶλλον· Ἰδόντες δὲ οἱ υἱοὶ τοῦ Θεοῦ τὰς θυγατέρας τῶν ἀνθρώπων, ὅτι καλαί εἰσιν, ἔλαβον ἑαυτοῖς γυναῖκας ἀπὸ πασῶν ὧν ἐξελέξαντο. Ἐμπεδοῖ δὲ μᾶλλον ἡμῖν ὀρθῶς ἔχουσαν τὴν τοιάνδε γραφὴν, καὶ ἡ παρὰ τῶν ἑτέρων ἑρμηνευτῶν ἀπόδοσις. Ἀκύλας μὲν γάρ φησιν, Ἰδόντες δὲ οἱ υἱοὶ τῶν θεῶν τὰς θυγατέρας τῶν ἀνθρώπων.","english":"Then how would it not be close to folly to say that spirits higher than flesh and estranged from it lust after carnal things? What natural motion do they have for this, or what law provokes them, as indeed it also provokes us ourselves to the necessity of thirsting for such passions, especially since? For surely we do not perhaps acquit the swarm of demons of the charge in these matters. For it is unholy and profane, and ready for anything whatsoever of the outlandish. And let it be sick, if it seems good, along with the others, even with pleasures contrary to nature. But when the divine Scripture says that they came together with the women, and they bore those called giants—that is, extraordinary prodigies, yet rational human beings—what then should one reason about this? For certainly a casting of seed into a woman could not come from spirits far removed from flesh. But some babble vainly and cleverly devise the matter, stealing away the impossibility with plausible reasonings, as they think; for they say that the evil demons, having come to be among men, accomplished the castings of seeds through them. But we will find their account exceedingly unseemly and full of ignorance. For what the divine Scripture has not said, in what manner shall we accept it, and count it among things that are truly so? Therefore let us rather read: And the sons of God, seeing the daughters of men, that they were fair, took for themselves wives from all whom they chose. And the rendering of the other translators confirms for us all the more that such a writing is correct. For Aquila says: And the sons of the gods, seeing the daughters of men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Σύμμαχος δὲ αὖ ἀντὶ τοῦ, υἱοὶ τῶν θεῶν, ἐκδέδωκεν οἱ υἱοὶ τῶν δυναστευόντων. Υἱοὺς δὲ θεῶν καὶ μὴν καὶ δυναστευόντων τοὺς ἀπό γε τοῦ Σὴθ καὶ τοῦ Ἐνὼς ὠνόμαζον, διά τε τὴν ἐνοῦσαν αὐτοῖς ὁσιότητα καὶ φιλοθεΐαν, καὶ τὸ πάντων δύνασθαι καταθλεῖν τῶν ἀνθεστηκότων· ἐπαμύνοντός που κατὰ τὸ εἰκὸς τοῦ Θεοῦ, καὶ περιφανὲς ἀποφαίνοντος τὸ ἱερώτατόν τε καὶ ἅγιον γένος· ὅπερ ἦν ἄμικτον τῷ ἑτέρῳ, τουτέστι, τοῖς ἀπὸ Κάϊν καὶ μὴν καὶ Λάμεχ· ὃς δὴ καὶ κατ' ἴχνος ἱὼν τοῦ πατρὸς, γέγονε φονευτής· ὡμολόγει γὰρ, Ὅτι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ, καὶ νεανίσκον εἰς μώλωπα ἐμοί. Ἔως μὲν οὗν τὸ ἱερὸν γένος αὐτὸ καθ' ἑαυτὸ καὶ ἀμιγὲς τοῦ χείρονος διετέλει, τῆς εἰς Θεὸν εὐσεβείας τὸ κάλλος ἀκραιφνὲς ἔτι καὶ ἀπαραποίητον ἐναστράπτον ἐν αὐτοῖς ἦν, καὶ ἀξιαγάστους ἐτίθει. Ἐπειδὴ δὲ παρώλισθον εἰς φιλοσαρκίας, καὶ γυναίων ὥραις ἐκσεσοβημένοι πρὸς ἀπόστασιν ἦσαν, Ἔλαβον γὰρ, φησὶν, ἀπὸ πασῶν ὧν ἐξελέξαντο ἐκ τῶν θυγατέρων τῶν ἀνθρώπων· τουτέστι, τῶν ἀπὸ Κάϊν· καίτοι θεοὶ καὶ θεῶν υἱοὶ, καὶ δυναστευόντων ὀνομαζόμενοι, παρεκομίζοντο λοιπὸν πρὸς τὰ ἐκείνων ἔθη, καὶ εἰς αἰσχράν τε καὶ βέβηλον πολιτείαν καὶ ζωήν. Καὶ ἔτικτον μὲν αἱ γυναῖκες τέρατα. παραχαράττοντος Θεοῦ καὶ αὐτὰ λοιπὸν τῶν ἀνθρωπίνων σωμάτων τὰ κάλλη, διὰ τὸ ἀκρατὲς εἰς ὀρέξεις πορνικὰς τῶν τηνικάδε. Ἦσαν δὲ οἱ τικτόμενοι γίγαντες, τουτέστιν, ἄγριοί τε καὶ εὐσθενεῖς, καὶ πολὺ παθόντες τὸ εἰδεχθὲς, καὶ τοῖς τῶν σωμάτων μεγέθεσι πλεονεκτοῦντες τῶν ἄλλων.","english":"But Symmachus, instead of \"sons of God,\" rendered it \"the sons of the rulers.\" And indeed they called \"sons of God\" and also \"of rulers\" those descended from Seth and Enos, both because of the holiness and love of God that was in them, and because they could prevail against all who opposed them—God, as was likely, aiding them and making manifest the most sacred and holy race, which was unmixed with the other, that is, with those from Cain and also Lamech, who indeed, walking in his father's footsteps, became a murderer; for he confessed, \"I killed a man to my wounding, and a young man to my bruise.\" As long, then, as the holy race continued by itself and unmixed with the worse, the beauty of piety toward God, still pure and unadulterated, shone brightly in them, and made them worthy of admiration. But when they slipped away into love of the flesh, and, stirred up by the beauty of women, were bent toward apostasy—for it says, \"They took wives from all whom they chose from the daughters of men,\" that is, from those of Cain—although they were called gods and sons of gods and of rulers, they were carried off thereafter to the customs of those people, and into a shameful and profane manner of life and conduct. And the women bore monstrosities, God now even debasing the very beauties of human bodies, because of the incontinence of those of that time toward lustful desires. And those who were born were giants, that is, savage and strong, and having much of the hideous, and surpassing others in the size of their bodies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Ἰστέον δὲ ὅτι τοὺς ἄγαν εὐρωστάτους, γίγαντας ἀποκαλεῖν κατείθισταί πως τῆς θεοπνεύστου Γραφῆς ὁ λόγος. Καὶ γοῦν ἔφη περί τε Περσῶν καὶ Μήδων διὰ φωνῆς προφητῶν· Γίγαντες ἔρχονται πληρῶσαι τὸν θυμόν μου χαίροντες ἅμα καὶ ὑβρίζοντες. Προσκεισόμεθα δὲ οὐδαμῶς ταῖς Ἑλλήνων ψευδοεπίαις. Εἰώθασι γὰρ οἱ παρ' αὐτοῖς\n\nλογάδες, ποιηταὶ δὲ μάλιστα, κατὰ τὸ αὐτοῖς εὖ ἔχειν δοκοῦν, τὰς τῶν πραγμάτων ἀφηγεῖσθαί τε καὶ διαπλάττειν φύσεις· αἴρειν τε ὑψοῦ τὰ μικρὰ καὶ κατεῤῥιμμένα, καὶ ταῖς ἅγαν ψευδομυθίαις κατασεμνύνειν οἴεσθαι δεῖν, κἂν εἰ πολὺ τοῦ πρέποντος ἐξοίχοιτο τὸ διήγημα. Ὧν ὁ μὲν τὴν Σικελίαν ὅλην ὑφ' ἑνὸς τῶν γιγάντων ἀνεῤῥίφθαι φησὶ εἰς τὸν οὐρανὸν, ὁ δὲ καὶ ἔτι μεῖζόν τε καὶ ἀπηχέστερον ἐφ' ἑτέρῳ ψεύδεται. Γεγόνασι μὲν γὰρ, ὡς ἔφην, δεινοὶ μὲν ἰδεῖν, ἄπλετοι δὲ εἰς ἀλκὴν σκληροὶ καὶ δυσάντητοι, καὶ ταῖς τῶν σωμάτων ὑπεροχαῖς, βραχὺ κατὰ τὸ εἰκὸς τῶν ἄλλων ὑπεραιρόμενοι, πλὴν οὐ, καθάπερ οἱ τὰ ἐπ' αὐτοῖς μυθοπλαστεῖν εἰωθότες, καὶ αὐτῶν ἥπτοντο νεφῶν. γʹ. Μεμιγμένων τοιγαροῦν ἀλλήλοις τῶν γενῶν, καὶ πάντων ἀπονενευκότων εἰς ἀχάλινον ἁμαρτίαν· Εἶδε, φησὶ, Κύριος ὁ Θεὸς, ὅτι ἐπληθύνθησαν αἱ κακίαι τῶν ἀνθρώπων ἐπὶ τῆς γῆς, καὶ πᾶς τις διανοεῖται ἐν τῇ καρδίᾳ αὐτοῦ ἐπιμελῶς πονηρὰ πάσας τὰς ἡμέρας, καὶ ἐνεθυμήθη ὁ Θεὸς, ἤτοι μετεμελήθη· καὶ καθ' ἑτέραν δὲ ἔκδοσιν, τὴν Ἀκύλου φημὶ, Ὅτι ἐποίησε τὸν ἄνθρωπον ἐπὶ τῆς γῆς, καὶ διενοήθη, καὶ εἶπεν· Ἀπαλείψω τὸν ἄνθρωπον ὃν ἐποίησα ἀπὸ προσώπου τῆς γῆς· ἀπὸ ἀνθρώπου ἕως κτήνους, καὶ ἀπὸ τῶν ἑρπετῶν ἕως τῶν πετεινῶν τοῦ οὐρανοῦ·","english":"But it must be known that it is somehow customary for the word of divinely inspired Scripture to call those who are exceedingly strong \"giants.\" At any rate, it said concerning both the Persians and the Medes through the voice of the prophets: \"Giants come to fulfill my wrath, rejoicing and at the same time acting insolently.\" But we shall by no means attach ourselves to the false tales of the Greeks. For those among them who are learned, and especially the poets, are accustomed, according to what seems good to them, to narrate and to mold the natures of things, and to lift up on high small and cast-down things, and to think they must dignify them with exceedingly false myths, even if the narrative departs far from what is fitting. One of them says that all Sicily was hurled up to heaven by one of the giants, while another lies yet more greatly and more discordantly about another. For there were, as I said, men terrible to behold, immense in strength, harsh and hard to confront, and by the surpassing size of their bodies raised a little above the rest, as is likely—except that they did not, as those who are accustomed to fabricate myths about them claim, touch the clouds themselves. 3. When the races had therefore been mingled with one another, and all had inclined toward unbridled sin, \"God saw,\" it says, \"that the wickednesses of men were multiplied on the earth, and every one devises in his heart evil things earnestly all his days, and God considered\"—that is, repented—\"and according to another version, that of Aquila, I mean: 'Because he made man on the earth, and he considered, and said: I will blot out the man whom I made from the face of the earth, from man to beast, and from reptiles to the birds of heaven.'","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"ὅτι ἐνεθυμήθην ὅτι ἐποίησα αὐτούς. Νῶε δὲ εὗρε χάριν ἐνώπιον Κυρίου τοῦ Θεοῦ. Συνίης ὅτι κατὰ παντὸς ἀνθρώπου βούλεται τὴν ἀπάλειψιν. Ἐπειδὴ δὲ τοῖς τῆς εὐσεβείας τρόποις ὁ Νῶε κατεκαλλύνετο, δυσωπεῖται μόνον· καὶ οὐ συνδιόλλυσι τοῖς ἑτέροις αὐτὸν, ἀνασώζει δὲ πανοικί. Καὶ δή φησιν πρὸς αὐτόν· Καιρὸς παντὸς ἀνθρώπου ἥκει ἐναντίον ἐμοῦ, ὅτι ἐπλήσθη ἡ γῆ ἀδικίας ἀπ' αὐτῶν, καὶ ἰδοὺ ἐγὼ καταφθείρω αὐτοὺς, καὶ τὴν γῆν. Ποίησον οὖν σεαυτῷ κιβωτὸν ἐκ ξύλων τετραγώνων· νοσσιὰς ποιήσεις κατὰ τὴν κιβωτὸν, καὶ ἀσφαλτώσεις αὐτὴν ἔσωθέν τε καὶ ἔξωθεν, τῇ ἀσφάλτῳ. Καὶ οὕτω ποιήσεις τὴν κιβωτόν· τριακοσίων πήχεων τὸ μῆκος τῆς κιβωτοῦ, καὶ πεντήκοντα πήχεων τὸ πλάτος, καὶ τριάκοντα πήχεων τὸ ὕψος αὐτῆς. Ἐπισυνάγων ποιήσεις τὴν κιβωτὸν, καὶ εἰς πῆχυν συντελέσεις αὐτὴν ἄνωθεν. Καὶ μεθ' ἕτερα πάλιν· Εἰσελεύσῃ δὲ εἰς τὴν κιβωτὸν σὺ καὶ οἱ υἱοί σου, καὶ ἡ γυνή σου, φησὶν, καὶ αἱ γυναῖκες τῶν υἱῶν σου μετὰ σοῦ, καὶ ἀπὸ πάντων τῶν θηρίων καὶ ἀπὸ πάντων τῶν κτηνῶν, καὶ ἀπὸ πάσης σαρκὸς δύο δύο. Ἀπὸ πάντων εἰσάξεις εἰς τὴν κιβωτὸν, ἵνα τρέφῃς μετὰ σεαυτοῦ· ἄρσεν καὶ θῆλυ ἔσονται ἀπὸ τῶν πετεινῶν πάντων κατὰ γένος· καὶ ἀπὸ τῶν κτηνῶν κατὰ γένος, καὶ ἀπὸ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς, κατὰ γένος αὐτῶν δύο δύο. Ἀπὸ πάντων εἰσελεύσονται πρὸς σὲ τρέφεσθαι μετὰ σοῦ, ἄρσεν καὶ θῆλυ. Καὶ ἀπὸ μὲν τῶν καθαρῶν, ἑπτὰ ἑπτὰ συλλέξεις, φησί· δύο δὲ αὖ ἐκ τῶν ἀκαθάρτων. Τούτων τοιγαροῦν ἁπάντων ἐκπεπερασμένων, καθάπερ προσέταξεν ὁ τῶν ὅλων Θεὸς, κατεπνίγετο μὲν πᾶσα σάρξ·","english":"because I considered that I made them. But Noah found grace before the Lord God. You understand that he desires the destruction of every man. But since Noah was adorned with the ways of piety, he is entreated alone; and he does not destroy him together with the others, but saves him with his whole household. And indeed he says to him: The time of every man has come before me, because the earth has been filled with injustice from them, and behold, I destroy them, and the earth. Therefore make for yourself an ark of squared wood; you shall make nests in the ark, and you shall cover it inside and outside with pitch. And thus you shall make the ark: three hundred cubits the length of the ark, and fifty cubits the width, and thirty cubits its height. Gathering together you shall make the ark, and you shall finish it above to a cubit. And after other things again: You shall enter into the ark, you and your sons, and your wife, he says, and the wives of your sons with you, and from all the beasts and from all the cattle, and from all flesh, two by two. From all you shall bring into the ark, that you may feed them with yourself; male and female they shall be from all the birds according to kind; and from the cattle according to kind, and from all the creeping things that creep upon the earth, according to their kind, two by two. From all they shall enter in to you to be fed with you, male and female. And from the clean ones, seven by seven you shall gather, he says; and two again from the unclean. When all these things therefore had been completed, just as the God of all had commanded, all flesh was being drowned;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"ὅλην ἐπικλυζόντων τὴν ὑπουράνιον ὑετῶν καὶ χαλάζης, καὶ ῥαγδαιοτάτης ὑδάτων καταφορᾶς τῆς ἄνωθεν καὶ ἐξ οὐρανοῦ· ἐπενήχετο δὲ ἡ κιβωτὸς φόρτον ἔχουσα δικαίων ψυχάς. Ἀλλὰ βραχὺ τῶν ὑδάτων ὑφιζηκότων, Ἐκάθισε, φησὶν, ἡ κιβωτὸς ἐπὶ τὰ ὄρη τὰ Ἀραράτ· καὶ ἀνοίξας ὁ Νῶε τὴν θύραν τῆς κιβωτοῦ, πέμπει τὸν κόρακα ἰδεῖν εἰ κεκόπακε τὸ ὕδωρ ἀπὸ προσώπου τῆς γῆς· ὁ δὲ οὐχ ὑπέστρεψεν. Εἶτα μετ' ἐκεῖνον ἠφίει περιστερὰν, καὶ οὐχ εὑροῦσα, φησὶν, ἡ περιστερὰ ἀνάπαυσιν τοῖς ποσὶν αὐτῆς, ὑπέστρεψε πρὸς αὐτὸν εἰς τὴν κιβωτόν· ὅτι ὕδωρ ἦν ἐπὶ πᾶν τὸ πρόσωπον τῆς γῆς. Καὶ ἐκτείνας Νῶε τὴν χεῖρα αὐτοῦ, ἔλαβεν αὐτὴν, καὶ εἰσήγαγεν αὐτὴν πρὸς ἑαυτὸν εἰς τὴν κιβωτόν. Ἐξεπέμπετο δὲ καὶ δευτέρα μεθ' ἡμέρας ἑπτὰ, καὶ ὑπενόστησε πρὸς ἑσπέραν, κάρφος ἐλαίας ἔχουσα ἐν τῷ στόματι αὐτῆς· καὶ τρίτην ἠφίει πάλιν μεθ' ἡμέρας ἑπτὰ, ἡ δὲ οὐ προσέθετο, φησὶ, τοῦ ἐπιστρέψαι πρὸς αὐτὸν ἔτι. Συνῆκε δὲ οὕτω λοιπὸν ὡς κατεπόθη μὲν ἅπαν ἐκ τῆς γῆς τὸ ὕδωρ. Ὤφθη δὲ πάλιν ἡ ξηρὰ καὶ τὰ ἐν αὐτῇ. Ἐπειδὴ δὲ ὁμοῦ τοῖς ἰδίοις τέκνοις, καὶ ἅπασι τοῖς συνειλεγμένοις ἐξέτορέ τε λοιπὸν καὶ τῶν ὑδάτων ἀπηλλαγμένην τὴν γῆν ἐθεάσατο, θυσιαστήριον εὐθὺς ἀνεδείματο·","english":"when the rains and hail and the most violent downpour of waters from above and from heaven flooded the whole region under heaven; and the ark floated, carrying as cargo the souls of the righteous. But when the waters had subsided a little, the ark, it says, came to rest on the mountains of Ararat; and Noah, opening the door of the ark, sent out the raven to see whether the water had ceased from the face of the earth; but it did not return. Then after it he released a dove, and finding no rest for her feet, it says, the dove returned to him into the ark, because water was over all the face of the earth. And Noah stretched out his hand and took her and brought her to himself into the ark. And a second time, after seven days, she was sent out, and she returned toward evening, holding a sprig of olive in her mouth; and a third time he released her again after seven days, and she did not return to him any more, it says. And thus he understood at last that all the water had been swallowed up from the earth. And the dry land appeared again, and the things in it. And when, together with his own children and all those gathered with him, he had now seen the earth freed from the waters, he immediately built an altar.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"καὶ ὁλοκαυτοῦν ἐσπούδαζε τὰ καθαρὰ καὶ ἀβέβηλα τῶν κτηνῶν καὶ τῶν πετεινῶν· ἀνατιθεὶς, οἶμαί που, τὰ χαριστήρια τῷ διασώσαντι Θεῷ. Οὗ γεγονότος, Ὠσφράνθη, φησὶ, Κύριος ὁ Θεὸς ὀσμὴν εὐωδίας, καὶ εἶπε Κύριος ὁ Θεὸς διανοηθείς· Οὐ μὴ προσθήσω ἔτι τοῦ καταράσασθαι τὴν γῆν διὰ τὰ ἔργα τῶν ἀνθρώπων· ὅτι ἔγκειται ἡ διάνοια ἀνθρώπου ἐπιμελῶς ἐπὶ τὰ πονηρὰ ἐκ νεότητος αὐτοῦ. Οὐ προσθήσω οὖν ἔτι πατάξαι πᾶσαν σάρκα ζῶσαν, καθὼς ἐποίησα, πάσας τὰς ἡμέρας τῆς γῆς, σπέρμα καὶ θερισμὸς, ψύχος καὶ καῦμα, θέρος καὶ ἔαρ, ἡμέραν καὶ νύκτα οὐ καταπαύσουσι. Καὶ πρὸς τούτοις, Ἔτι καὶ εὐλόγησε, φησὶ, Κύριος ὁ Θεὸς τὸν Νῶε καὶ τοὺς υἱοὺς αὐτοῦ, καὶ εἶπεν αὐτοῖς· Αὐξάνεσθε καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν, καὶ κατακυριεύσατε αὐτῆς. Καὶ ὁ φόβος ὑμῶν καὶ ὁ τρόμος ὑμῶν ἔσται ἐπὶ πᾶσι τοῖς θηρίοις τῆς γῆς, καὶ ἐπὶ πᾶσι τοῖς κτήνεσι, καὶ ἐπὶ πάντα τὰ ὄρνεα τοῦ οὐρανοῦ, καὶ ἐπὶ πάντα τὰ κινούμενα ἐπὶ τῆς γῆς, καὶ ἐπὶ πάντας τοὺς ἰχθύας τῆς θαλάσσης, ὑπὸ χεῖρας ὑμῖν δέδωκα. δʹ. Ἀφιγμένου δὲ ἤδη πρὸς τοῦτο ἡμῖν τοῦ λόγου, ὡς ἐν ἀφηγήσει λοιπὸν τῇ κατὰ τὸ γράμμα καὶ ἱστορικῶς, ἐνδεῖ, ὥς γε οἶμαι, παντελῶς οὐδέν. Φέρε δὴ οὖν κατ' ἴχνος τῶν εἰρημένων τὴν ἔσω κεκρυμμένην διακομίζοντες θεωρίαν, τὸ Χριστοῦ μυστήριον διαπλάττωμεν, καὶ τῆς δι' αὐτοῦ σωτηρίας εἰκόνα δεικνύωμεν Νῶέ τε αὐτὸν, καὶ τὴν ἐπὶ τῇ κιβωτῷ σοφὴν καὶ ἀπόῤῥητον οἰκονομίαν. Γεγέννηται τοίνυν Νῶε διὰ Λάμεχ, οὐχὶ τοῦ προπεφονευκότος ἄνδρα καὶ νεανίσκον, ἀλλ' ἐξ ὁμωνύμου τοῦ διὰ Σήθ.","english":"and he was eager to offer whole burnt offerings of the clean and unblemished among the cattle and the birds, dedicating, I suppose, thank-offerings to God who had saved them. When this had happened, the Lord God, it says, smelled a sweet savour, and the Lord God said, having considered it: I will not again curse the earth because of the works of men, for the thought of man is earnestly set upon evil from his youth. I will not again smite all living flesh, as I have done; all the days of the earth, seed and harvest, cold and heat, summer and spring, day and night shall not cease. And besides these things, it says, the Lord God also blessed Noah and his sons, and said to them: Increase and multiply, and fill the earth, and have dominion over it. And the fear of you and the dread of you shall be upon all the beasts of the earth, and upon all the cattle, and upon all the birds of heaven, and upon all things that move upon the earth, and upon all the fish of the sea; into your hands I have given them. Since our account has now already come to this point, nothing at all, I think, remains wanting in the way of narration according to the letter and historically. Come then, let us carry through the inner hidden contemplation, following in the track of what has been said, and let us mould the mystery of Christ, and show an image of the salvation that is through him—Noah himself, and the wise and ineffable economy concerning the ark. Noah, then, was begotten through Lamech—not the one who previously killed a man and a young man, but through his namesake, the one descended from Seth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Ἀνέφυ δὲ καὶ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ἐξ Ἰσραὴλ, ἁγίου μὲν διὰ τοὺς πατέρας· ἐξ ὁμοτροποῦντος δὲ λαοῦ τοῦ Λάμεχ καὶ ὁμογνωμονοῦντος τῷ φονευτῇ· ὁμωνύμου τε ἤδη καθὸ φονευτῇ. Εἴρηται δέ που πρὸς Ἰουδαίους· Τίνα τῶν προφητῶν οὐκ ἀπέκτειναν οἱ πατέρες ὑμῶν; Καὶ παρὰ Χριστοῦ· Καὶ ὑμεῖς ἀναπληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν. Καὶ μὴν καὶ διὰ φωνῆς Ἡσαΐου φησίν· Ὅταν τὰς χεῖρας ἐκτείνητε πρὸς μὲ, ἀποστρέψω τοὺς ὀφθαλμούς μου ἀφ' ὑμῶν· καὶ ἐὰν πληθύνητε τὴν δέησιν, οὐκ εἰσακούσομαι ὑμῶν· αἱ γὰρ χεῖρες ὑμῶν αἵματος πλήρεις. Καὶ ἑνδέκατος μὲν ἐξ Ἀδὰμ ὁ Νῶε· Χριστὸς δὲ δὴ πάλιν ὡς ἐν ἐσχάτῳ τε καὶ ἑνδεκάτῳ καιρῷ γεγέννηται κατὰ σάρκα, καὶ τῆς ἐφ' ἡμῖν οἰκονομίας ἄρχεται. Τοῦτο δ' ἂν μάθοις ὧδέ τε ἔχειν καὶ ἀληθὲς, ὅτι πάντη τε καὶ πάντως ἐρεῖς, ἀπό γε τῶν ἱερῶν Γραμμάτων ἀναπεπεισμένος. Ὁ γάρ τοι τοὺς ἐργάτας εἰς τὸν ἀμπελῶνα μισθούμενος ἐν ὥρᾳ τῇ ἑνδεκάτῃ προσπεφώνηκέ τισιν· οὗτοι δ' ἂν εἶεν οἱ ἐξ ἐθνῶν, Τί ἑστήκατε ὧδε ὅλην τὴν ἡμέραν ἀργοί; Τῶν δὲ ἀναφανδὸν εἰρηκότων, ὅτι Οὐδεὶς ἡμᾶς ἐμισθώσατο· κέκληκε γὰρ οὐδεὶς πρὸ τῆς τοῦ Σωτῆρος ἡμῶν ἐπιδημίας εἰς θεογνωσίαν τὰ ἔθνη· χρηστῶς καὶ φιλοικτιρμόνως, Ὑπάγετε καὶ ὑμεῖς, φησὶν, εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν ᾖ δίκαιον, δώσω ὑμῖν. Καὶ ὁ διὰ Μωσέως νόμος τὴν τοῦ προβάτου σφαγὴν ἀναμέσον τῶν ἑσπερινῶν, πρὸς ἑσπέραν τε καὶ ὑπὸ λύχνους ἤδη τελεῖσθαι προστέταχεν.","english":"But our Lord Jesus Christ also sprang from Israel, holy indeed because of the fathers, but from a people of like character to Lamech and of like mind with the murderer, and already bearing the same name inasmuch as he was a murderer. And it has been said somewhere to the Jews: Which of the prophets did your fathers not kill? And by Christ: And you, fill up the measure of your fathers. And indeed by the voice of Isaiah he says: 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. And Noah was the eleventh from Adam; but Christ again, as in the last and eleventh time, was born according to the flesh, and begins the dispensation on our behalf. And you would learn that this is so and true, since you will say it altogether and in every way, being fully persuaded from the sacred Scriptures. For the one who hires laborers into the vineyard addressed certain ones at the eleventh hour—and these would be those from the Gentiles: Why have you stood here all day idle? And when they had said openly, Because no one hired us—for no one had called the Gentiles to the knowledge of God before the coming of our Savior—kindly and compassionately he says: Go also you into the vineyard, and whatever is just I will give you. And the law through Moses commanded the slaughter of the lamb to be performed in the middle of the evening, toward evening and already under the lamps.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Οἱονεὶ γάρ πως ἐπ' αὐταῖς ἤδη δυσμαῖς ἥκοντος τοῦ καιροῦ, μονονουχὶ δὲ καὶ συστελλομένου λοιπὸν τοῦ παρόντος αἰῶνος, γέγονεν ἄνθρωπος ὁ Μονογενὴς τοῦ Θεοῦ Λόγος, καὶ τὴν ὑπὲρ πάντων ἀνέτλη σφαγὴν, ποινῆς καὶ δίκης ἐλευθερῶν, καὶ παντὸς τοῦ τοιοῦδε δείματος ἀπωτάτω τιθεὶς τοὺς πεπιστευκότας. Αὐτὸς γάρ ἐστιν ὁ κατὰ ἀλήθειαν Νῶε, τουτέστιν, ἡ δικαιοσύνη καὶ ἡ ἀνάπαυσις· ἑρμηνεύεται γὰρ ὧδε τὸ ὄνομα. Δεδικαιώμεθα γὰρ, κατὰ τὰς Γραφὰς, οὐκ ἐξ ἔργων δικαιοσύνης, ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ πολὺ αὐτοῦ ἔλεος. Γέγονε τοίνυν ἡμῖν τοῖς πεπιστευκόσι δικαιοσύνη Χριστὸς, καὶ μὴν καὶ ἀνάπαυσις, εἴπερ ἐστὶν ἀληθὲς. Ὡς μεμαλάκισται μὲν αὐτὸς διὰ τὰς ἀνομίας ἡμῶν, καὶ διὰ τὰς ἁμαρτίας ἡμῶν παρεδόθη, καὶ τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν. Καὶ, Κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν, κατὰ τὴν τοῦ προφήτου φωνήν. Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκὶ, μακάριοι καὶ ἀξιοζήλωτοι Καὶ τί γάρ; οὐχὶ τῶν τοιῶνδε μετακεκλήμεθα, καὶ τῶν οὐρανίων χαρισμάτων κατατρυφῶμεν, καὶ καταπλουτοῦμεν τὴν μέθεξιν, καὶ τὸ","english":"For, as it were, when the time was already at its very setting, and the present age was, so to speak, now being drawn to a close, the Only-begotten Word of God became man, and endured the slaughter on behalf of all, freeing them from penalty and judgment, and placing those who have believed far away from every such terror. For he himself is truly Noah—that is, righteousness and rest; for the name is interpreted thus. For we have been justified, according to the Scriptures, not by works of righteousness which we ourselves have done, but according to his great mercy. Christ, therefore, has become for us who have believed righteousness, and indeed also rest, if indeed it is true. For he himself was wounded for our transgressions, and was delivered up for our sins, and by his bruise we were healed. And, the Lord delivered him up for our sins, according to the voice of the prophet. Since Christ, then, suffered for us in the flesh, blessed and worthy of emulation And why indeed? Have we not been called to such things, and do we not delight in the heavenly gifts, and are we not enriched in the participation, and the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"δυσαχθὲς τῆς ἁμαρτίας ἀποβαλόντες φορτίον, ἀνιέμεθα λοιπὸν εἰς εὐημερίαν πνευματικήν; Ἐκάλει γὰρ ἡμᾶς εἰς τοῦτο λέγων αὐτός· Δεῦτε πρὸς μὲ, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. Ἄρατε τὸν ζυγόν μου ἐφ' ὑμᾶς, καὶ μάθετε ἀπ' ἐμοῦ ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. Ὅτι γὰρ ἔμελλεν ἀναπαῦσαι ἡμᾶς ὁ Χριστὸς, καὶ ὁ ἀρχάγγελος Γαβριὴλ προανεφώνει τῇ ἁγίᾳ Παρθένῳ λέγων· Μὴ φοβοῦ, Μαριάμ· εὗρες γὰρ χάριν παρὰ τῷ Θεῷ· καὶ ἰδοὺ συλλήψῃ ἐν γαστρὶ, καὶ τέξεις υἱόν· καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. Καὶ μὴν καὶ οἱ θεσπέσιοι προφῆται τὴν δ' αὐτοῦ γενησομένην ἀνάπαυσιν προαναφωνεῖν ἐσπούδαζον. Ὁ μὲν γὰρ ἔφασκε· Θάρσει, Σιὼν, μὴ παρείσθωσαν αἱ χεῖρές σου, Κύριος ὁ Θεός σου ἐν σοὶ δυνατὸς, σώσει σε, καὶ ἀνακαινιεῖ σε ἐν τῇ ἀγαπήσει αὐτοῦ. Ἡσαΐας δὲ αὖ μονονουχὶ καὶ ἐν ὄψει λοιπὸν ἐποιεῖτο λέγων· Ἰσχύσατε, χεῖρες ἀνειμέναι, καὶ γόνατα παραλελυμένα, παρακαλέσατε, οἱ ὀλιγόψυχοι τῇ διανοίᾳ, ἰσχύσατε, μὴ φοβεῖσθε. Ἰδοὺ ὁ Θεὸς ἡμῶν. Ἰδοὺ Κύριος μετὰ ἰσχύος ἔρχεται, καὶ ὁ βραχίων μετὰ κυρείας. Ὡς ὁ ποιμὴν ποιμανεῖ τὸ ποίμνιον αὐτοῦ, καὶ τῷ βραχίονι αὐτοῦ συνάξει ἄρνας, καὶ τὰς ἐν γαστρὶ ἐχούσας παρακαλέσει. Γέγονε τοίνυν ἡμῖν δικαιοσύνη τε καὶ ἀνάπαυσις ὁ Χριστός· σέσωκε δὲ ἡμᾶς καὶ ἀπὸ τῆς γῆς ἧς κατηράσατο Κύριος ὁ Θεός. Ταυτὶ γὰρ ἡμῖν ἐπὶ Νῶε προφητεύων ἔφασκεν ὁ Λάμεχ. Ἔστι δὲ οὐκ ἀμφίλογον ὅτι τῆς ἐν Ἀδὰμ παραβάσεως τὰ ἐγκλήματα, λέλυται πάλιν ἐν Χριστῷ.","english":"having cast off the hard-to-bear burden of sin, we are henceforth released into spiritual well-being. For he himself called us to this, saying: Come to me, all you who labor and are heavy-laden, and I will give you rest. Take my yoke upon you, and learn from me that I am gentle and humble in heart, and you will find rest for your souls. For that Christ was going to give us rest, the archangel Gabriel also foretold to the holy Virgin, saying: Do not fear, Mary; for you have found favor with God; and behold, you will conceive in your womb and bear a son; and you shall call his name Jesus; for he will save his people from their sins. And indeed the inspired prophets also earnestly foretold the rest that was to come from him. For one said: Take courage, Zion; do not let your hands grow weak; the Lord your God is in your midst, mighty; he will save you, and he will renew you in his love. And Isaiah, as it were, all but set it before their very eyes, saying: Be strong, you weakened hands, and you paralyzed knees; comfort those who are faint in mind; be strong, do not fear. Behold our God. Behold, the Lord comes with strength, and his arm with dominion. As a shepherd he will shepherd his flock, and with his arm he will gather the lambs, and will comfort those who are with child. Christ has therefore become for us both righteousness and rest; and he has saved us also from the land which the Lord God cursed. For this Lamech foretold to us concerning Noah. And it is not doubtful that the charges of the transgression in Adam have been loosed again in Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Γέγονε γὰρ ὑπὲρ ἡμῶν κατάρα, κατὰ τὸ γεγραμμένον, τῆς ἀρχαίας ἀρᾶς ἀπαλλάττων τὴν γῆν. Δι' αὐτοῦ γὰρ ἅπαντα πρὸς τὸ ἐν ἀρχαῖς ἀνακεφαλαιοῦσθαί φαμεν τὸν Πατέρα καὶ Θεόν· Καὶ τὰ μὲν ἀρχαῖα παρῆλθε, γέγονε δὲ τὰ πάντα καινὰ, καὶ εἴ τις ἐν Χριστῷ καινὴ κτίσις. Εἴπερ ἐστὶ δεύτερος Ἀδὰμ δι' ὑπακοῆς ἀνατρέπων τὸ τοῦ πρωτοπλάστου κατηγόρημα· φημὶ δὴ τὴν ἐν ἀρχαῖς παραίτησιν γεγενημένην παρακοήν. Ὧδε φρονεῖν ἐδόκει καὶ τῷ θεσπεσίῳ Παύλῳ. Γράφει γὰρ οὕτως· Ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν, οὕτω καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς, δίκαιοι κατασταθήσονται πολλοί. Γέγονε δὲ ὁ Χριστὸς ὑπήκοος τῷ Πατρὶ μέχρι θανάτου, θανάτου δὲ σταυροῦ. Ὥσπερ οὖν ἐπάρατος ἦν ἡ γῆ διὰ τὴν ἐν ἀρχαῖς παράβασιν ἐν Ἀδὰμ, οὕτω γέγονεν εὐλογημένη διὰ τὴν ὑπακοὴν τοῦ Χριστοῦ. Ἐλυτρώσατο δὲ καὶ ἑτέρως ἡμᾶς ἀπὸ τῆς γῆς ἐπαράτου γεγενημένης. Καινοὺς γὰρ οὐρανοὺς, καὶ καινὴν γῆν, κατὰ τὰ ἐπαγγέλματα αὐτοῦ, προσδοκῶμεν, καθὰ καὶ ὁ σοφὸς τοῦ Σωτῆρος εἴρηκε μαθητής. Ἐνεκαίνισε δὲ ἡμῖν καὶ τὴν εἰς τὰ ἄνω τε καὶ εἰς οὐρανοὺς ἀναφοίτησιν· καὶ πρόδρομος ὑπὲρ ἡμῶν εἰς τὴν ἁγίαν εἰσέφρησε γῆν· ἣν κληρονομήσειν ἔφασκε τοὺς πραεῖς, τουτέστι, τοὺς τοῖς εὐαγγελικοῖς μαθήμασιν εἰς πραότητα παιδαγωγουμένους. Εἴπερ ὁ μὲν νόμος, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, καὶ ὀδόντα ἀντὶ ὀδόντος, τραῦμά τε ἀντὶ τραύματος, ἀντεπάγεσθαι δεῖν τοῖς ἀδικοῦσιν ἐκέλευσεν. Ἡμῖν δὲ Χριστὸς, Τῷ παίοντί σε, φησὶν, εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην.","english":"For he became a curse for us, according to what is written, releasing the earth from the ancient curse. For through him we say that the Father and God recapitulates all things to what they were in the beginning: And the old things have passed away, and all things have become new, and if anyone is in Christ, he is a new creation. Since he is a second Adam who by obedience overturns the accusation against the first-formed man—I mean the refusal that took place in the beginning, which became disobedience. The divine Paul also seemed to think this way. For he writes thus: For just as through the disobedience of the one man sinners were made, so also through the obedience of the one man many will be made righteous. And Christ became obedient to the Father unto death, even death on a cross. Therefore, just as the earth was accursed through the transgression in the beginning in Adam, so it has become blessed through the obedience of Christ. And in another way he redeemed us from the earth that had become accursed. For we expect new heavens and a new earth, according to his promises, as the wise disciple of the Savior also said. And he renewed for us the ascent to the things above and to the heavens; and as a forerunner on our behalf he entered into the holy land, which he said the meek would inherit—that is, those who are trained in meekness by the teachings of the Gospel. Since the law indeed commanded that eye for eye, and tooth for tooth, and wound for wound be brought back upon those who do wrong. But Christ says to us: To the one who strikes you on the right cheek, turn to him the other also.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Νῶε τοίνυν γέγονεν ἑνδέκατος ἐξ Ἀδὰμ διά τε Σὴθ καὶ Ἐνὼς, Ὃς ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα Κυρίου τοῦ Θεοῦ αὐτοῦ, διὰ πλείστην ὁσιότητα καὶ θεοφιλῆ πολιτείαν. Γενεαλογεῖται δὲ καὶ ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς παρὰ τῶν ἁγίων εὐαγγελιστῶν ἐξ Ἀδὰμ, καὶ μέχρις αὐτοῦ τοῦ Ἰωσὴφ διὰ παντὸς, ὡς ἔπος εἰπεῖν, ἁγίου, τοῦ τῆς γενεαλογίας ἥκοντος λόγου. εʹ. Ἀλλὰ φέρε, λέγωμεν τὸν οἱονεὶ φυρμὸν καὶ τὴν εἰς ἄλληλα γενομένην ἀνάχυσιν τῶν γενεῶν, τοῦ τε ἁγίου φημὶ, καὶ τοῦ μὴ τοιοῦδε, τουτέστι, τοῦ βεβήλου καὶ μυσαρωτάτου. Ὅνπερ γὰρ τρόπον οἱ ἐξ Ἐνὼς γεγονότες τοῦ ἐπίκλην Θεοῦ, ταῖς τῶν ἀνθρώπων ἐπεμαίνοντο θυγατράσιν, οὗ γεγονότος ἑτερότροποί τε ἦσαν εὐθὺς, καὶ τοῖς ἐκείνων ἤθεσί τε καὶ νόμοις διαβιοῦν ᾑρημένοι, τὴν εἰς πᾶν ὁτιοῦν τῶν ἐκτόπων κατηῤῥώστουν ἀποφθοράν· οὕτως καὶ οἱ ἐξ αἵματος τοῦ Ἰσραὴλ, ἕως μὲν ἦσαν ἁγιοπρεποῦς πολιτείας ἐργάται, καὶ προγονικῆς εὐσεβείας ἄριστοι μιμηταὶ,\n\nπάντα μὲν ἀπεσπούδαζον φαυλότητος τρόπον, ἀπαραποίητά τε παντελῶς ὡς ἔν γε δή σφισιν αὐτοῖς, τῆς εὐκλεοῦς πολιτείας τετηρήκασι τὰ αὐχήματα. Ἐπειδὴ δὲ τοῖς ὁμόροις ἔθνεσιν ἐνεπλέκοντο, καίτοι διαβεβληκότος τὸ χρῆμα τοῦ νόμου ἀναπιμπλάμενοι παραχρῆμα τῆς ἐνούσης αὐτοῖς βδελυρίας, εὐπάροιστοί τε καὶ ἐλαφροὶ λίαν, καὶ τί γὰρ οὐχὶ τῶν ἀνωτάτω κακῶν νοσοῦντες ἡλίσκοντο; Καὶ τόγε παραδοξότερον. Τὰ μὲν γὰρ ἔθνη τῇ κτίσει καίτοι λελατρευκότα παρὰ τὸν κτίστην, καὶ ποιητὴν, καὶ εἰς πολύθεον πλάνην ἀπονενευκότα τῇ πρὸς τοῦτο γνησιότητι, τὰς τῶν δαιμόνων ἀγέλας ἐτίμων.","english":"Noah, then, became the eleventh from Adam, through Seth and Enosh—the one who hoped to call upon the name of the Lord his God, through the greatest holiness and a life beloved of God. And our Lord Jesus Christ is also traced in genealogy by the holy evangelists from Adam, and all the way to Joseph himself, who was holy, so to speak, throughout, since the line of the genealogy comes down to him. 5. But come, let us speak of the so-called mingling and the pouring of the generations into one another—of the holy, I mean, and of those who are not such, that is, of the profane and most abominable. For just as those born of Enosh, who was surnamed \"God,\" raged after the daughters of men, and when this happened they were at once of a different manner, having chosen to live by their customs and laws, and they sank into an irremediable corruption unto every kind of excess—so too those of the blood of Israel, as long as they were workers of a life befitting holiness and the best imitators of their ancestral piety, earnestly pursued every manner of worthlessness, and they kept the boasts of their glorious way of life altogether unaltered, at least as far as depended on themselves. But when they became entangled with the neighboring nations, although the law had condemned the practice, they were straightway infected with the abomination that was in them, and being very easily carried off and light, and sick with—what not?—of the worst evils, they were caught. And what is more paradoxical: for the nations, although they had served the creation instead of the Creator and Maker, and had turned aside to polytheistic error by their genuineness toward this, honored the herds of demons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Ὁ δὲ ἄνωθέν τε καὶ ἐκ πατέρων ἅγιος Ἰσραὴλ, ἐν ὀλίγῳ παντελῶς ἐποιεῖτο λόγῳ τὴν ἀπόστασιν. Τοιγάρτοι Θεὸς διὰ φωνῆς ἁγίας φησὶ πρὸς αὐτούς· Ἀπέλθετε εἰς νήσους Χετιεὶμ, καὶ ἴδετε, καὶ εἰς Κηδὰρ ἀποστείλατε, καὶ νοήσατε σφόδρα, καὶ ἴδετε εἰ γέγονε τοιαῦτα, εἰ ἀλλάξονται ἔθνη θεοὺς αὐτῶν, καὶ οὗτοι οὐκ εἰσὶ θεοί. Ὁ δὲ λαός μου ἠλλάξατο τὴν δόξαν αὐτῶν, ἐξ ἧς οὐκ ὠφεληθήσονται. Ἐξέστη ὁ οὐρανὸς ἐπὶ τούτῳ, καὶ ἔφριξεν ἡ γῆ ἐπὶ πλεῖον σφόδρα, λέγει Κύριος· ὅτι δύο καὶ πονηρὰ ἐποίησεν ὁ λαός μου· ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους, οἳ οὐ δυνήσονται ὕδωρ συνέχειν. Καὶ πάλιν· Ὅτι κατὰ ἀριθμὸν πόλεών σου, ἦσαν θεοί σου, Ἰούδα, καὶ κατὰ ἀριθμὸν διόδων τῆς Ἱερουσαλὴμ, ἔθυον τῇ Βάαλ· ἵνα τί λαλεῖτε πρός με; Πάντες ὑμεῖς ἠνομήσατε, καὶ πάντες ὑμεῖς ἠσεβήσατε εἰς ἐμὲ, λέγει Κύριος. Κατῴχοντο γὰρ εἰς τοῦτο σκαιότητος λογισμῶν, μᾶλλον δὲ καὶ ἐγχειρημάτων, ὡς γυναίοις μὲν ἐπιμίσγεσθαι πλανωμένοις ἔτι. Ἐπειδὴ δὲ ἔτικτον, καίτοι δέον εὐθὺς τῆς Ἰουδαίων λατρείας ἐναποσημαίνεσθαι τοῖς βρέφεσι τὰ γνωρίσματα, τὴν ἐν ὀγδόῃ περιτομὴν, καὶ τὰς ἐπὶ τούτων θυσίας, ἀνάθημα τοῖς ἀκαθάρτοις δαίμοσι τὰ ἐκ τῶν ἡγιασμένων ἀπεφέροντο λαῶν. Καὶ τοῦτο, οἶμαι, ἐστὶ τὸ διὰ φωνῆς προφήτου περὶ αὐτῶν εἰρημένον· Ὅτι τέκνα ἀλλότρια ἐγεννήθησαν αὐτοῖς.","english":"But Israel, holy from above and from the fathers, made light of the apostasy in a very few words. Therefore God says to them through a holy voice: Go to the islands of the Kittim, and see, and send to Kedar, and understand thoroughly, and see whether such things have come to pass, whether nations will exchange their gods, and these are not gods. But my people has exchanged their glory, from which they will not profit. Heaven stood amazed at this, and the earth shuddered exceedingly, says the Lord: for my people has done two evil things: they abandoned me, a fountain of living water, and dug for themselves broken cisterns, which cannot hold water. And again: For according to the number of your cities were your gods, O Judah, and according to the number of the ways of Jerusalem they sacrificed to Baal. Why do you speak to me? All of you have acted lawlessly, and all of you have been impious against me, says the Lord. For they were occupied with such dullness of thoughts, or rather also of deeds, as to mingle with women who were still wandering in error. But when they bore children—although it was necessary that the marks of the Jewish worship be stamped immediately upon the infants, circumcision on the eighth day, and the sacrifices for these—they brought the offspring of a people that had been sanctified as an offering to the unclean demons. And this, I think, is what was said about them through the voice of the prophet: For they have begotten strange children.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":54,"ref":"p54","source":"Συναφείᾳ τοιγαροῦν τῇ πρὸς τὸ χεῖρον κατεφθαρμένου λοιπὸν τοῦ ἁγίου γένους, καὶ ὅσον ἧκεν εἰς ποιότητα καὶ διαφορὰν γνώμης τε καὶ τρόπου, καὶ μὴν καὶ ἐθῶν συνενηνεγμένων εἰς ἓν τοῦ τε Ἰσραὴλ, καὶ τῶν ἐθνῶν ὄλεθρον ἁπάντων τῶν ὅντων ἐπὶ τῆς γῆς ὁ τῶν ὅλων Δημιουργὸς εἰκότως κατεψηφίζετο. Ἡμερότητι δὲ τῇ ἐμφύτῳ νικώμενος, οὐκ ἰσοπαλῆ ταῖς ἁμαρτίαις αὐτῶν ἐποιεῖτο τὴν ὀργήν. Ἵνα δὲ μὴ εἰς ἅπαν καταφθείρηται τὸ ἐπὶ γῆς γένος, τὴν ὡς ἐν πίστει δικαίωσιν, καὶ τὴν δι' ὕδατος ἔφεσιν προανέδειξε διὰ Νῶε. Ταύτῃτοι γέγονεν ἄνθρωπος, καὶ τοῖς ἀνθρώποις συνανεστράφη ὁ Μονογενὴς, κατὰ τὸ γεγραμμένον· ὁ ἀληθέστερος Νῶε· καὶ δὴ καὶ ὡς ἐν τύπῳ τῆς ἐν ἀρχαῖς ἐκείνης καὶ διαβοήτου κιβωτοῦ, μονονουχὶ καὶ ἐπήξατο τὴν Ἐκκλησίαν· εἰς ἣν οἱ εἰσπεπηδηκότες, τὸν ἐπηρτημένον τῷ κόσμῳ διαδιδράσκουσιν ὄλεθρον. Οὕτω καὶ ὁ θεσπέσιος Παῦλος τὸ ἐπὶ τῇ κιβωτῷ μυστήριον διερμηνεύει λέγων· Πίστει χρηματισθεὶς Νῶε, κατεσκεύασε κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ. Εἰς ἣν, ὥσπερ καὶ Πέτρος φησὶν, ὀλίγαι, τουτέστιν, ὀκτὼ ψυχαὶ, διεσώθησαν δι' ὕδατος. Ὃ καὶ ἀντίτυπον ἡμᾶς νῦν σώζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ῥύπου, ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς Θεόν. Τίνα δὴ οὖν ἄρα τρόπον ἡ κιβωτὸς διεπήγνυτο; Τριακοσίων πήχεων, φησὶ, ποιήσεις τὸ μῆκος τῆς κιβωτοῦ, καὶ εὖρος πεντήκοντα· ὕψος δὲ τριάκοντα. Ἐπισυνάγων ποιήσεις τὴν κιβωτὸν, καὶ εἰς πῆχυν συντελέσεις αὐτὴν ἄνωθεν.","english":"Therefore, since the holy race had by now been corrupted by its association with what is worse, and—as far as it depended on the quality and difference of both mind and manner, and indeed also of customs, Israel and the nations having been brought together into one—the Creator of all things reasonably condemned to destruction all that were on the earth. But overcome by his innate gentleness, he did not make his anger equal in weight to their sins. And so that the race on earth might not be utterly destroyed, he fore-showed beforehand, through Noah, the justification that is by faith and the desire for what is through water. For this reason the Only-Begotten became man and lived among men, according to what is written—the truer Noah; and indeed, as in a type of that famous ark of the beginning, he all but pitched his Church, into which those who have leapt in escape the destruction that hangs over the world. Thus also the inspired Paul interprets the mystery concerning the ark, saying: By faith Noah, when he was warned, prepared an ark for the salvation of his house. Into which, as Peter also says, a few, that is, eight souls, were saved through water. This also now saves us as its antitype, baptism, not the putting away of the filth of the flesh, but the appeal of a good conscience toward God. In what manner, then, was the ark constructed? Three hundred cubits, it says, shall you make the length of the ark, and its breadth fifty, and its height thirty. Gathering it together shall you make the ark, and you shall finish it above to a cubit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Ὅτι δὲ τὸ Χριστοῦ μυστήριον ὑποσημήνειεν ἂν, εἰ καὶ λίαν ἀμυδρῶς, ἡ τοιάδε κατασκευὴ, παντί τῳ σαφὲς ἂν γένοιτο καὶ μάλα ῥᾳδίως, τοῦ θεσπεσίου Παύλου γράφοντος τοῖς ἐν πίστει δεδικαιωμένοις, ὡς ἀδιάλειπτον περὶ αὐτῶν ποιοῖτο τὴν προσευχήν· Ἵνα ἐξισχύσωσι καταλαβέσθαι σὺν πᾶσι τοῖς ἁγίοις, τί τὸ πλάτος, καὶ μῆκος, καὶ ὕψος, καὶ βάθος, γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ Χριστοῦ. ϛʹ. τίς οὖν ἄρα ἐστὶ τῶν τῆς κιβωτοῦ μέτρων ὁ λόγος; Τῆς ἁγίας καὶ ὁμοουσίου Τριάδος, ὀρθὴ καὶ ἀπεξεσμένη δήλωσις, καὶ τῆς μιᾶς Θεότητος τὸ ἀρτίως ἔχον, καὶ τὸ εἰς πᾶν ὁτιοῦν\n\nπαντέλειον. Τοῦτο γὰρ ἡμῖν ὡς ἔν γε δὴ τοῖς προκειμένοις ἀριθμοῖς ὑποδηλούμενον κατίδοι τις ἂν, ἐκεῖνο διενθυμούμενος· ὡς ἔστιν ἔθος τῇ θεοπνεύστῳ Γραφῇ, τοὺς τὴν ἀνόπιν ἔχοντας ἀνακύκλησιν ἀριθμοὺς, τελειότητος ποιεῖσθαι σύμβολον. Οἷον δὲ δή τί φημι· ἀρχομένη γὰρ ἐκ πρώτης ἡ ἑβδομὰς, ἐν Σαββάτῳ διαπεραίνεται κατὰ τὴν ἑβδόμην. Εἶτα πάλιν ἀριθμοῦμεν τὴν ἐφεξῆς ἀπὸ πρώτης ἀρχόμενοι μέχρι πάλιν ἑβδόμης. Ὁμοίως εἰς ἀριθμὸν ἰόντες τὸν δέκα, πάλιν ἐκ πρώτης τῆς ἐφεξῆς δεκάδος ἀρχόμεθα· κατὰ τὸν ἴσον δὲ τοῦτον τρόπον τε καὶ λόγον, συγκείσεται καὶ ὁ τέλειος ἐκ τελείων ἀριθμὸς, τουτέστι, ὁ ἑκατὸν ἐκ δεκάδων δέκα· καὶ ἀνακύκλησιν ἔχων καὶ ἀναδρομὴν τὴν εἰς μονάδα πάλιν. Ὅπερ οὖν ἔφην, τελειότητος σύμβολον παρά γε τῇ θείᾳ Γραφῇ, πᾶς ἀριθμὸς ἀνόπιν ὥσπερ ἰὼν μετὰ τὸ εἰς πέρας ἥκειν τὸ αὐτῷ πρέπον τε καὶ ὡρισμένον. Ὅρα τοίνυν τῆς ἁγίας Τριάδος τὸ παντέλειον ὡς ἐν τρισὶ πήχεων ἑκατοντάσι. Τοῦτο γὰρ μῆκος τῇ κιβωτῷ.","english":"That this arrangement would signify the mystery of Christ, even if very dimly, would become clear to everyone, and very easily indeed, since the inspired Paul writes to those who have been justified in faith that he makes unceasing prayer concerning them: that they may be strong to comprehend with all the saints what is the breadth and length and height and depth, and to know the surpassing love of the knowledge of Christ. 6. What, then, is the meaning of the measurements of the ark? It is the upright and exact declaration of the holy and consubstantial Trinity, and the perfect state of the one Godhead, and that which is perfect in every respect. For one may see this indicated in the numbers set before us, considering that it is the custom of divinely inspired Scripture to make the numbers that have a backward recurrence a symbol of perfection. And what I mean is this: the week, beginning from the first, is completed on the Sabbath, according to the seventh. Then again we count the next series, beginning from the first until again the seventh. Likewise, when we come to the number ten, we again begin from the first of the next decade; and in this same manner and principle, the perfect number is also composed from perfect numbers—that is, the hundred from ten tens—having its recurrence and return again to the unit. What I said, then, is that in divine Scripture every number that goes, as it were, backward after it has reached its proper and defined end is a symbol of perfection. Observe, then, the perfection of the holy Trinity as in three hundreds of cubits. For this was the length of the ark.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Ὅτι δέ ἐστι, ἵν' οὕτως εἴπωμεν, τελειότης τελειοτήτων ἡ ὡς ἐν μονάδι Θεότης, ὑπεμφήνειεν ἂν τὸ εὖρος, εὖ μάλα ἐπὶ πήχεις ἰὸν πεντήκοντα· τουτέστιν, ὡς ἐν ἑβδομάσιν ἑπτὰ προσενηνεγμένης αὐταῖς καὶ μονάδος, διὰ τὸ μίαν εἶναι Θεότητος φύσιν. Καὶ αὐτὸ δὲ τὸ ὕψος, οὐχ ἑτέραν ἡμῖν ἢ ταύτην ὠδίνει τὴν ἔννοιαν. Ἀποπεραίνεται μὲν γὰρ εἰς πήχεων δεκάδα τρίτην· εἰς ἕνα δὲ δὴ τὸν ὑπερκείμενόν τε καὶ ἀνωτάτω καταλήγει πάλιν. Τριάκοντα γὰρ, φησὶ, πήχεων τὸ ὕψος αὐτῆς· καὶ εἰς ἕνα πῆχυν συντελέσεις αὐτήν. Εὐρυνομένη γὰρ ὥσπερ εἰς τρεῖς ὑποστάσεων καὶ μὴν καὶ προσώπων ἰδικῶν διαφορὰς ἡ ἁγία Τριὰς, εἰς μίαν Θεότητος οἱονεὶ συστέλλεται φύσιν. Ἕλληνες μὲν γὰρ τὴν εἰς πολύθεον πλάνησιν τιμῶσιν ὁδόν. Ἡμεῖς δὲ Πατέρα, καὶ μὴν καὶ Υἱὸν καὶ ἅγιον Πνεῦμα καταλογιζόμενοί τε καὶ τιθέντες ἀληθῶς ἐν ὑποστάσεσιν ἰδικαῖς, ἑνότητι φύσεως στεφανοῦν εἰθίσμεθα. Καὶ τῇ τῆς οὐσίας ταυτότητι συνεγείροντες μονονουχὶ καὶ εἰς ἔνα πῆχυν τὴν μακρὰν καὶ εὐρεῖαν, καὶ μέν τοι καὶ ὑψηλὴν, συντελοῦμεν κιβωτόν. Ἀνασώζει τοιγαροῦν ἡμᾶς ἐν πίστει Χριστὸς, καὶ οἷά περ εἰς κιβωτὸν εἰσοικίζεται τὴν Ἐκκλησίαν, ἐν ᾗ γεγονότες ὑπερνηξόμεθα μὲν τοῦ θανάτου τὸ δεῖμα, διαδιδράσκομεν δὲ τὸ συγκατακρίνεσθαι τῷ κόσμῳ. Συνέσται γὰρ ἡμῖν ὁ δίκαιος Νῶε, τουτέστι Χριστός. ζʹ. Ἄξιον δὲ οἶμαι πολυπραγμονῆσαι λεπτῶς τίνες ἂν νοοῖντο τυχὸν οἱ τῷ Νῶε συνεισθέοντες εἰς τὴν κιβωτὸν, καὶ τὴν διὰ πίστεώς τε καὶ ὕδατος σωτηρίαν ἀποκερδαίνοντες.","english":"That the perfection of perfections, so to speak, is the Godhead as in a unit, the width would hint at, extending well to fifty cubits—that is, as in seven sevens with a unit added to them, because the nature of the Godhead is one. And the height itself brings forth for us no other thought than this. For it is completed to the thirteenth decade of cubits, and again it ends in one, the supreme and highest. For thirty cubits, it says, is its height; and you shall complete it to one cubit. For the holy Trinity, as it were, is widened into three distinctions of hypostases and indeed of individual persons, and is contracted, so to speak, into one nature of Godhead. For the Greeks honor the path to polytheistic error. But we, reckoning and positing Father, and indeed Son and Holy Spirit truly in individual hypostases, are accustomed to crown them with unity of nature. And by the identity of essence, gathering them together, we almost complete the long and wide and indeed high ark into one cubit. Christ, therefore, saves us in faith, and as it were settles the Church into an ark, in which, having been brought to be, we shall swim over the terror of death and escape being condemned with the world. For the righteous Noah, that is Christ, will be with us. 7. I think it is worth investigating carefully who might be understood as those who ran together with Noah into the ark and gained the salvation through faith and water.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Γέγραπται τοίνυν, ὅτι Εἰσῆλθε Νῶε εἰς τὴν κιβωτὸν, καὶ οἱ υἱοὶ αὐτοῦ, καὶ ἡ γυνὴ αὐτοῦ, καὶ αἱ γυναῖκες τῶν υἱῶν αὐτοῦ μετ' αὐτοῦ. Συνεισκεκόμικε δὲ τούτοις, καὶ ἀπὸ παντὸς ζώου καὶ τῶν πετεινῶν, ἑπτὰ μὲν τῶν καθαρῶν, ἀνὰ δύο δὲ τῶν ἀκαθάρτων. Ἐδόκει γὰρ ὧδε θεσμοθετεῖν τῷ Θεῷ. Ὀνόματα δὲ τοῖς υἱοῖς αὐτοῦ, Σὴμ, Χὰμ, Ἰάφεθ·διερμηνεύεται δὲ ὁ μὲν Σὴμ, φύτευμα καὶ τέλειοις· θερμασία δὲ ὁ Χὰμ, καὶ πλατυσμὸς ὁ Ἰάφεθ. Σεσώσμεθα γὰρ ἐν Χριστῷ διὰ πίστεως οἱ ἐξ ἀτελοῦς ὥσπερ πολιτείας τῆς κατὰ νόμον εἰς τὴν τῆς εὐαγγελικῆς παιδεύσεως τελειότητα, καθάπερ τινὰ μόσχια πεφυτευμένοι λεπτά. Τοιγάρτοι καὶ ὁ θεσπέσιος Δαβὶδ τοῖς μὲν τῶν Ἰουδαίων λαοῖς τὴν ἐν Χριστῷ δικαίωσιν οὐ προσιεμένοις ἐπετίμα, λέγων· Ἠγάπησας κακίαν ὑπὲρ ἀγαθοσύνην· ἀδικίαν ὑπὲρ τὸ λαλῆσαι δικαιοσύνην· ἠγάπησας πάντα ῥήματα καταποντισμοῦ, γλῶσσαν δολίαν. Δεδυσφημήκασιν γὰρ ἀκαθέκτως εἰς τὸν Υἱόν. Διὰ τοῦτο, φησὶν, ὁ Θεὸς καθελεῖ σε εἰς τέλος· ἐκτίλαι σε καὶ μεταναστεύσαι σε ἀπὸ σχηνώματός σου, καὶ τὸ ῥίζωμά σου ἐκ γῆς ζώντων. Περὶ δὲ τῶν ἠγαπηκότων τὴν ἐν Χριστῷ δικαίωσιν καὶ ζωήν· Πεφυτευμένοι ἐν τῷ οἴκῳ Κυρίου, ἐν ταῖς αὐλαῖς τοῦ Θεοῦ ἡμῶν ἐξανθήσουσιν. Ὅτι δὲ οὐ δίχα τοῦ θείου πυρὸς καὶ νοητοῦ, καὶ οἱονεὶ τῆς διὰ πνεύματος θερμασίας ἐνήργηκεν εἰς ἡμᾶς τὴν παρ' ἑαυτοῦ χάριν ὁ Ἐμμανουὴλ, πιστεύσεται καὶ ὁ θεσπέσιος Παῦλος· Τῷ πνεύματι ζέοντας ὁρᾶσθαι θέλων τοὺς ἐν ἁγιασμῷ κεκλημένους. Οὐδὲν δὲ ἧττον ἡμᾶς ἐμπεδοῖ καὶ ὁ σοφὸς Ἰωάννης λέγων· Ἐγὼ μὲν βαπτίζω ὑμᾶς ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου","english":"It is written, then, that Noah entered into the ark, and his sons, and his wife, and the wives of his sons with him. And he brought in with them also from every living creature and the birds, seven of the clean, and two of the unclean. For it seemed that God was thus legislating. And the names of his sons were Shem, Ham, and Japheth; and Shem is interpreted as \"planting\" and \"perfect,\" while Ham means \"heat,\" and Japheth \"enlargement.\" For we have been saved in Christ through faith—we who have come from the incomplete, so to speak, conduct according to the law to the perfection of the gospel instruction, planted like tender saplings. Therefore also the inspired David rebuked the peoples of the Jews who did not accept the justification in Christ, saying: You have loved wickedness more than goodness; injustice more than speaking righteousness; you have loved all words of destruction, a deceitful tongue. For they have blasphemed without restraint against the Son. Therefore, he says, God will bring you down to the end; he will pluck you out and cause you to migrate from your tabernacle, and your root from the land of the living. But concerning those who have loved the justification and life in Christ: Planted in the house of the Lord, they shall flourish in the courts of our God. And that Emmanuel did not accomplish His grace in us apart from the divine and intelligible fire, and as it were the heat through the Spirit, the inspired Paul will be believed: wishing those who are called in sanctification to be seen boiling in the Spirit. And the wise John confirms us no less, saying: I indeed baptize you in water for repentance; but he who is after me","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"ἐρχόμενος ἰσχυρότερός μου ἐστίν· οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι. Αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ καὶ πυρί. Ἀπέψυκται μὲν γὰρ ἡ τῶν Ἰουδαίων ἀγάπη διὰ τὸ Πληθυνθῆναι τὴν ἀνομίαν παρ' αὐτοῖς, καθὰ γέγραπται. Θερμοὶ δὲ δὴ λίαν καὶ πρός γε τοῦτο ἡμεῖς. Τοιγάρτοι φαμέν· Τί ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλίψις, ἢ στενοχωρία; ἢ λιμὸς, ἢ διωγμὸς, ἢ γυμνότης, ἢ κίνδυνος, ἢ μάχαιρα; Οὐκοῦν τῶν ζεόντων τῷ πνεύματι τύπος ἂν γένοιτο καὶ μάλα σαφὴς ὁ Χὰμ, ὃς νοεῖται θερμασία. Ὅτι δὲ καὶ εἰς πλατυσμὸν καρδίας ἀπενενήγμεθα τῆς ἐν νόμῳ ζωῆς τὴν θλίψιν ἐκβαίνοντες, ὑπεμφήνειεν ἂν ὁ τρίτος ἡμῖν Ἰάφεθ, εἰς πλατυσμὸν μετονομαζόμενος. Ἰουδαίοις μὲν γὰρ προσεφώνει Θεὸς διὰ φωνῆς Ἡσαΐου· Ἀκούσατε λόγον Κυρίου, ἄνδρες τεθλιμμένοι, καὶ ἄρχοντες τοῦ λαοῦ τοῦ ἐν Ἱερουσαλήμ· Καὶ πάλιν· Μάθετε ἀκούειν στενοχωρούμενοι. Ἐκβεβηκὼς δὲ ὁ Παῦλος τὴν ἐν νόμῳ στένωσιν προσπεφώνηκέ τισι τῶν ἤδη πεπιστευκότων· Τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι. Ἡ καρδία ἡμῶν πεπλάτυται· οὐ στενοχωρεῖσθε ἐν ἡμῖν. Στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν. Τὴν δὲ αὐτὴν ἀντιμισθίαν, ὡς τέκνοις λέγω, πλατύνθητε καὶ ὑμεῖς. Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις. Ἠκολούθουν γὰρ ἔτι τοῖς Ἰουδαίων ἐντάλμασι, καὶ ἀνονήτοις εἰκαιοβουλίαις. Ψάλλει δέ που καὶ ὁ Δαβὶδ πρὸς τὸν τῶν ὅλων Σωτῆρα Χριστὸν, ὡς ἐκ προσώπου τοῦ νέου λαοῦ καὶ ἐν Χριστῷ· Ὁδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας τὴν καρδίαν μου.","english":"He who is coming is stronger than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. For the love of the Jews has grown cold, because lawlessness has increased among them, as it is written. But we are exceedingly fervent, even in this regard. Therefore we say: Who will separate us from the love of Christ? Tribulation, or distress? Or famine, or persecution, or nakedness, or peril, or sword? Therefore Ham, which is understood as heat, would be a very clear type of those who are boiling in the spirit. And that we have been brought into the broadening of heart, departing from the life in the law and going out from tribulation, the third, Japheth, would have hinted to us, being renamed into broadening. For God addressed the Jews through the voice of Isaiah: Hear the word of the Lord, you men who are oppressed, and rulers of the people in Jerusalem. And again: Learn to hear, you who are in distress. But Paul, having gone out from the narrowness in the law, addressed certain of those who had already believed: Our mouth has opened to you, Corinthians. Our heart has been broadened; you are not constrained in us. But you are constrained in your own affections. And in the same recompense, I speak as to children, be broadened also yourselves. Do not become unequally yoked with unbelievers. For they were still following the commandments of the Jews, and their profitless vain counsels. And David also sings somewhere to Christ, the Savior of all, as from the person of the new people and those in Christ: I ran the way of your commandments, when you broadened my heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Πεπλάτυται γὰρ ἡμῶν ὁ νοῦς εἰς σοφίαν, ἐνηυλισμένου τε καὶ ᾠκηκότος ἐν ταῖς ἁπάντων ψυχαῖς διὰ πνεύματος τοῦ Ἐμμανουήλ. Τοιοίδε μὲν οὖν οἱ ἐν Χριστῷ διὰ πίστεως. ηʹ. Ὅτι δὲ πλείστη μὲν ἡ τῶν ἐν πίστει δεδικαιωμένων καθαρωτάτη πληθὺς, μείων γε μὴν ἡ ἐξ Ἰουδαίων, ἀναμάθοι τις ἂν ἐντεῦθεν ἀμογητί. Ἑπτὰ μὲν γὰρ ἐν τῇ κιβωτῷ τὰ ἐκ τῶν καθαρῶν εἰσκεκόμικε ζώων, ἀνὰ δύο δὲ αὖ τὰ ἐκ τῶν ἀκαθάρτων· τουτέστι, τῶν κυριοκτόνων Ἰουδαίων. Σέσωσται γὰρ τὸ κατάλειμμα, κατὰ τὴν τοῦ προφήτου φωνήν. Πλὴν ὅτι κατὰ καιροὺς ἀπανίστασθαί τε καὶ ἀποφοιτᾷν τῆς πίστεως ἔμελλόν τινες τῶν ἐξ αἵματος Ἰσραὴλ, ὑπετύπου πάλιν. Ἀπέστειλε γὰρ, φησὶν, ἐκ τῆς κιβωτοῦ τὸν κόρακα ἰδεῖν εἰ κεκόπακε τὸ ὕδωρ· ὁ δὲ οὐχ ὑπέστρεψεν. Ἐνεπνίγη δὲ, οἶμαι, τοῖς ὕδασιν, ἔρεισμά τε καὶ στάσιν οὐχ εὑρηκώς. Οὐκοῦν τὸ τῆς πίστεως ἀπολισθῆσαι τοῦ Χριστοῦ καὶ ἀπονοσφίζεσθαι, πάντως πρόξενον ἀπωλείας. Οὔτω καὶ ὁ μακάριος Παῦλος τοῖς μετὰ τὴν πίστιν ἐν νόμῳ τελειουμένοις, ἤγουν οἰηθεῖσιν ἔσεσθαι τελείοις, Κατηργήθητε, φησὶν, ἀπὸ Χριστοῦ, οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε· ἡμεῖς γὰρ πνεύματι ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα. Ἄθρει δὲ ὅπως ἐκ τῶν ἀκαθάρτων πτηνῶν ὁ κόραξ ἀποστάτης. Ἦσαν γὰρ ἐξ Ἰουδαίων οἱ μετὰ τὴν ἐν Χριστῷ δικαίωσιν ἀνόπιν ἰόντες ἐπὶ τὰς τοῦ νόμου σκιάς. Καὶ περὶ αὐτῶν, οἶμαί που, καὶ ὁ σοφὸς Ἰωάννης γράφει· Ἐξ ἡμῶν ἐξῆλθον, ἀλλ' οὐκ ἦσαν ἐξ ἡμῶν· εἰ γὰρ ἦσαν ἐξ ἡμῶν, μεμενήκεσαν ἂν μεθ' ἡμῶν.","english":"For our mind has been widened into wisdom, since Emmanuel dwells and has made his home in the souls of all through the Spirit. Such, then, are those in Christ through faith. 8. That the most pure multitude of those justified in faith is very great, but that from the Jews is smaller, one may learn from this without labor. For he brought into the ark seven of the clean animals, and two of the unclean—that is, of the Jews who killed the Lord. For the remnant has been saved, according to the voice of the prophet. But that some of the blood of Israel would at times rise up and depart from the faith, he prefigured again. For he sent forth, it says, the raven from the ark to see if the water had subsided; but it did not return. And it was drowned, I think, in the waters, having found no support or standing place. Therefore, to slip away from faith in Christ and to be separated from him is altogether the cause of destruction. So also the blessed Paul says to those who after faith seek to be perfected in the law, that is, who thought they would be perfect: You have been severed from Christ, you who are justified in the law; you have fallen from grace. For we through the Spirit, by faith, eagerly await the hope of righteousness. And observe how the raven, from among the unclean birds, is the apostate. For there were some from among the Jews who, after justification in Christ, went backward to the shadows of the law. And concerning them, I think, the wise John also writes: They went out from us, but they were not of us; for if they had been of us, they would have remained with us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Λέγοντος δὲ καὶ τοῦ Πνεύματος ἐναργῶς, ὅτι Ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις, ὅρα καὶ τοῦδε σαφῆ τύπον διὰ Νῶε γεγενημένον. Ἀπέστειλε μὲν γὰρ πρώτην τε καὶ δευτέραν περιστερὰν κατασκεψομένας, ὥσπερ εἰ ἐν ὑφιζήσει γέγονεν ὁ κατακλυσμός. Αἱ δὲ ὑπενόστησαν ὡς εἰς καλιὰν εἰς τὴν κιβωτὸν, καί τι κάρφος ἐχούσης μιᾶς ἐν τῷ στόματι αὐτῆς, καθὰ γέγραπται, θαλὸς δὲ τοῦτο ἐλαίας ἦν. Ἀποστέλλονται μὲν γὰρ οἱ ἅγιοι παρὰ Χριστοῦ κατασκεψόμενοί τε τὸν κόσμον, καὶ τοὺς ἐν αὐτῷ. Ὑπονοστοῦσι δὲ ὥσπερ λαλοῦντες εἰρήνην. Τουτὶ γὰρ οἶμαι πλαγίως ὑποδηλοῦν τὸ ἐν στόματι κεῖσθαι τῆς περιστερᾶς τὸν τῆς ἐλαίας θαλόν. Σύμβολον γὰρ εἰρήνης ἀεί πώς ἐστι τὸ φυτόν. Φιλόθεοι μὲν οὖν οἱ πίστει κεκαθαρμένοι, καὶ ὡς ἐν πραότητι πολιτείας εὐαγγελικῆς, ἀπόλεκτοι τῷ Θεῷ. Πλὴν, ὅτι καὶ ἐξ αὐτῶν ἀποστήσονταί τινες ἐν ἐσχάτοις καιροῖς, καθάπερ ἔφην ἀρτίως, ἐμφήνειεν ἂν ὁ τύπος. Τρίτη γὰρ καὶ τελευταία πέμπεται περιστερὰ, καὶ οὐκ ἐμελέτα τὴν ὑποστροφήν. Ἀπομεμένηκε","english":"And the Spirit also says clearly, that in later times some will depart from the faith, giving heed to seducing spirits; see also the clear type of this that came to be through Noah. For he sent out a first and a second dove to look around, as though the flood had come to a pause. And they returned back as to a nest into the ark, and one had a twig in its mouth, as it is written, and this was a shoot of olive. For the saints are sent by Christ to look around the world and those in it. And they return back as speaking peace. For this, I think, is what the shoot of olive lying in the dove's mouth obliquely indicates. For the plant is always somehow a symbol of peace. Therefore those purified by faith are lovers of God, and as it were in the gentleness of the evangelical conduct, chosen by God. Nevertheless, that some even of these will depart in the last times, as I said just now, the type would indicate. For a third and final dove is sent, and it did not care for the return. It has been left","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"γάρ. Ὑπολοφήσαντος δὲ τοῦ κατακλυσμοῦ, κεκάθικεν ἡ κιβωτὸς ἐπὶ τὰ ὄρη Ἀραρὰτ, ἃ διερμηνεύεται μαρτυρία καταβάσεως. Ὑψηλοὶ γὰρ ὥσπερ καὶ οἱονεί πως ἐν ὄρεσι διὰ τὸ τῆς εὐαγγελικῆς πολιτείας ὑπερανεστηκὸς, οἱ ἐν Χριστῷ διὰ πίστεως, τὸν ἄνωθεν καὶ ἐξ οὐρανοῦ καταβεβηκότα Θεὸν Λόγον, τοῖς ἁπανταχῆ κηρύττοντες, οἷς καὶ αὐτὸς ἐπεφώνει Θεὸς διὰ προφήτου φωνῆς· Γίνεσθέ μοι μάρτυρες, καὶ ἐγὼ μάρτυς, λέγει Κύριος ὁ Θεός· καὶ ὁ παῖς ὃν ἐξελεξάμην. Ἀνωτέρω δὴ οὖν τῆς ἐν κόσμῳ χθαμαλότητος τῶν ἐν Χριστῷ τὰ αὐχήματα. θʹ. Γέγονε δὲ ὅτι καὶ Ἀρχιερεὺς ἐφ' ἡμᾶς ὁ Ἐμμανουὴλ, δι' οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν πρὸς τὸν Πατέρα καὶ Θεὸν, καὶ ἀνεκαινίσθημεν πρὸς τὸ ἐν ἀρχαῖς, λελυμένης τῆς ἀρᾶς, τῆς ἐπὶ τῷ πρωτοπλάστῳ φημὶ, ὅρα δὴ τοῖς ἐφεξῆς γεγραμμένοις ἐμβαλεῖν. Ἐπειδὴ γὰρ ἐξηράνθη, φησὶν, ἡ γῆ, ἐξῆλθεν ὁ Νῶε τῆς κιβωτοῦ, καὶ πάντες οἱ σὺν αὐτῷ. Καὶ ᾠκοδόμησε, φησὶ, θυσιαστήριον τῷ Θεῷ, καὶ ἔλαβεν ἀπὸ πάντων τῶν κτηνῶν τῶν καθαρῶν, καὶ ἀπὸ πάντων τῶν πετεινῶν τῶν καθαρῶν, καὶ ἀνήνεγκεν ὁλοκαρπώσεις ἐπὶ τὸ θυσιαστήριον. Καὶ ὠσφράνθη ὁ Θεὸς ὀσμὴν εὐωδίας. Καὶ εἶπε Κύριος ὁ Θεὸς διανοηθείς· Οὐ προσθήσω ἔτι καταράσασθαι τὴν γῆν διὰ τὰ ἔργα τῶν ἀνθρώπων. Καὶ μεθ' ἕτερα πάλιν· Καὶ εὐλόγησε Κύριος ὁ Θεὸς τὸν Νῶε, καὶ τοὺς υἱοὺς αὐτοῦ, καὶ εἶπεν αὐτοῖς·","english":"For when the flood had subsided, the ark came to rest on the mountains of Ararat, which is interpreted as a testimony of descent. For those in Christ through faith are lofty, as it were, and in a manner raised up on the mountains because of the pre-eminence of the evangelical way of life, proclaiming everywhere the God and Word who came down from above and from heaven, to whom God himself also cried out through the voice of the prophet: Be my witnesses, and I am a witness, says the Lord God, and the servant whom I have chosen. Therefore the boasts of those in Christ are higher than the lowliness of the world. 9. And it came about that Emmanuel also became High Priest for us, through whom we have obtained access to the Father and God, and we have been renewed to the state of the beginning, the curse having been loosed—I mean the curse upon the first-formed man. See now that we must enter upon what is written next. For since the earth was dried, he says, Noah went out of the ark, and all who were with him. And he built, he says, an altar to God, and he took from all the clean cattle and from all the clean birds, and offered whole burnt offerings upon the altar. And God smelled a sweet savour. And the Lord God said, having considered: I will no longer curse the earth because of the works of men. And after other things again: And the Lord God blessed Noah and his sons, and said to them:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Αὐξάνεσθε καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν, καὶ κατακυριεύσατε αὐτῆς, καὶ ὁ φόβος ὑμῶν, καὶ ὁ τρόμος ἔσται ἐπὶ πᾶσι τοῖς θηρίοις, καὶ ἐπὶ πᾶσι τοῖς κτήνεσι τῆς γῆς, καὶ ἐπὶ πάντα τὰ ὄρνεα τοῦ οὐρανοῦ, καὶ ἐπὶ πάντα τὰ κινούμενα ἐπὶ τῆς γῆς, καὶ ἐπὶ πάντας τοὺς ἰχθύας τῆς θαλάσσης· ὑπὸ χεῖρας ὑμῖν δέδωκα. Οὐκοῦν ὅτε γέγονεν ἡμῶν ἀρχιερεὺς ὁ Χριστὸς, καὶ προσεκομίσθημεν δι' αὐτοῦ νοητῶς εἰς ὀσμὴν εὐωδίας τῷ Θεῷ καὶ Πατρὶ, τότε καὶ εὐμενείας τῆς παρ' αὐτοῦ πλουσίως ἠξιώμεθα, καὶ βεβαίαν ἐσχήκαμεν τὴν ὑπόθεσιν, τοῦ μηκέτι καθ' ἡμῶν ἰσχῦσαι τὸν θάνατον. Λέλυται καὶ τὰ ἐξ ὀργῆς, οἴχεται δέ ποι καὶ τὰ ἐκ τῆς ἀρχαίας ἀρᾶς ἐκείνης. Ηὐλογήμεθα γὰρ ἐν Χριστῷ, δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τῆς γυμνώσεως τοῦ Νῶε καὶ τοῦ Χάμ. αʹ. Συμπεπερασμένων ἁπάντων τῶν ἐπὶ τῇ κιβωτῷ, καὶ παρῳχηκότος μὲν τοῦ κατακλυσμοῦ, γηπονοῦντος δὲ ἤδη τοῦ Νῶε, τίνα δὴ ἄρα τὰ ἐν αὐτῷ πεπραγμένα παρὰ τοῦ Χὰμ, πολυπραγμονήσει πάλιν ἡμῖν ὁ λόγος. Ἀναπείσει γὰρ δὴ τοὺς οἵπερ ἂν ἕλοιντο διαβιοῦν ἐννόμως τῆς εἰς τοὺς πατέρας αἰδοῦς οὐδὲν τὸ παράπαν ἡγεῖσθαι ἰσοστατοῦν, καὶ παραιτεῖσθαι σαφῶς ὥς τι τῶν σφαλερωτάτων τὸ κατά τι γοῦν ὅλως ἐπιμειδιᾷν αὐτοῖς, κἂν εἰ τοῦ πρέποντος ἔξω φέροιντο βραχὺ ταῖς τῆς φύσεως ἀσθενείαις ὑπενηνεγμένοι. Ὅτι γὰρ σεπτὸν ἀεί πώς ἐστι τῶν γονέων τὸ χρῆμα, καὶ αὐτὸς ὁ θεῖος ἡμᾶς ἐκπαιδεύει νόμος·","english":"Increase and multiply, and fill the earth, and have dominion over it, and the fear of you and the dread of you shall be upon all the beasts, and upon all the cattle of the earth, and upon all the birds of the heaven, and upon all things that move upon the earth, and upon all the fish of the sea; under your hands I have given them. Therefore when Christ became our high priest, and we were brought near through him in a spiritual sense as a sweet savour to God the Father, then also we were richly deemed worthy of his favour, and we have obtained a firm foundation, so that death no longer has power against us. The things that came from wrath have been dissolved, and the things from that ancient curse have likewise departed. For we have been blessed in Christ, through whom and with whom be glory to God the Father, with the Holy Spirit, unto the ages of ages. Amen. Concerning the nakedness of Noah and of Ham. 1. When all the things pertaining to the ark had been brought to completion, and the flood had passed by, and Noah was now tilling the ground, our discourse will again inquire what exactly were the things done in him by Ham. For it will persuade those who would choose to live lawfully to reckon nothing at all as equal to the reverence due to fathers, and clearly to avoid, as one of the most dangerous things, smiling at them in any respect at all, even if they should be carried a little beyond what is fitting, borne down by the weaknesses of nature. For that the matter of parents is always in some way venerable, the divine law itself teaches us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"προεπιτάξας γὰρ δεῖν ἐξ ὅλης ψυχῆς καὶ καρδίας τὸν ἕνα τε καὶ φύσει Θεὸν ἀγαπᾷν, Τίμα, φησὶ, τὸν πατέρα σου, καὶ μητέρα σου, ἵνα εὖ σοι γένηται, καὶ ἔσῃ μακρόβιος ἐπὶ τῆς γῆς. Ἐν εἰκόνι γὰρ ὥσπερ καὶ ἐν μιμήσει Θεοῦ καταλογισθεῖεν ἂν οἱ γεγεννηκότες. Μνήσθητι γὰρ, φησὶν, ὅτι δι' αὐτῶν ἐγεννήθης. Ταύτῃ τοι πάλιν φησὶν, Ὀφθαλμὸν καταγελῶντα πατρὸς, καὶ ἀτιμάζοντα γῆρας μητέρος, ἐκκόψαισαν αὐτὸν κόρακες ἐκ τῶν φαράγγων. Ὅτι τοίνυν καὶ ἐν ἀρᾷ καὶ δίκῃ τὸ μὴ δεῖν οἴεσθαι τιμᾷν πατέρας, καὶ μὴν καὶ αἰδοῦς ἁπάσης ἀξιοῦν, καὶ διά γε τοῦ Χὰμ ἀναμάθοι τις ἂν καὶ λίαν εὐκόλως. Ἦσαν γὰρ, φησὶν, οἱ υἱοὶ Νῶε οἱ ἐξελθόντες ἐκ τῆς κιβωτοῦ, Σὴμ, Χὰμ, Ἰάφεθ. Χὰμ δὲ ἦν πατὴρ Χαναάν. Τρεῖς οὗτοί εἰσιν οἱ υἱοὶ Νῶε. Ἀπὸ τούτων διεσπάρησαν ἐπὶ πασᾶν τὴν γῆν. Καὶ ἤρξατο Νῶε ἄνθρωπος γεωργὸς γῆς, καὶ ἐφύτευσεν ἀμπελῶνα, καὶ ἔπιεν ἐκ τοῦ οἴνου, καὶ ἐμεθύσθη, καὶ ἐγυμνώθη ἐν τῷ οἴκῳ αὐτοῦ· καὶ εἶδε Χὰμ ὁ πατὴρ Χαναὰν τὴν γύμνωσιν τοῦ πατρὸς αὐτοῦ, καὶ ἐξελθὼν ἐπήγγειλε τοῖς ἀδελφοῖς αὐτοῦ ἔξω. Καὶ λαβόντες Σὴμ καὶ Ἰάφεθ τὸ ἱμάτιον, ἐπέθεντο ἐπὶ τὰ δύο νῶτα αὐτῶν, καὶ ἐπορεύθησαν ὀπισθοφανῶς, καὶ συνεκάλυψαν τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν, καὶ τὸ πρόσωπον αὐτῶν","english":"For having first commanded that one must love the one and by nature God with all one's soul and heart, he says, Honor your father and your mother, that it may be well with you, and you shall be long-lived upon the earth. For those who have begotten us would be reckoned as an image, as it were, and a likeness of God. For remember, he says, that through them you were begotten. Again, therefore, he says, The eye that mocks a father and dishonors the old age of a mother—let the ravens from the valleys pluck it out. That, then, it is both under a curse and a matter of justice not to think it right to honor fathers, and indeed to deem them worthy of all reverence, one may learn, and very easily at that, through Ham. For, he says, the sons of Noah who came out of the ark were Shem, Ham, and Japheth. And Ham was the father of Canaan. These three are the sons of Noah. From these they were scattered over all the earth. And Noah began to be a man, a tiller of the earth, and he planted a vineyard, and drank of the wine, and became drunk, and was uncovered in his house; and Ham, the father of Canaan, saw the nakedness of his father, and going out he reported it to his brothers outside. And taking the garment, Shem and Japheth laid it upon their two backs, and went backward, and covered the nakedness of their father, and their face","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"ὀπισθοφανὲς, καὶ τὴν γύμνωσιν τοῦ πατρὸς οὐκ εἶδον. Ἐξένηψε δὲ Νῶε ἀπὸ τοῦ οἴνου, καὶ ἔγνω ὅσα ἐποίησεν αὐτῷ ὁ υἱὸς αὐτοῦ ὁ νεώτερος, καὶ εἶπεν· Ἐπικατάρατος Χαναὰν, παῖς οἰκέτης ἔσται τοῖς ἀδελφοῖς αὐτοῦ, καὶ εἶπεν· Εὐλογητὸς Κύριος ὁ Θεὸς Σὴμ, καὶ ἔσται Χαναὰν παῖς αὐτοῦ. Πλατύναι ὁ Θεὸς τῷ Ἰάφεθ, καὶ κατοικησάτω ἐν τοῖς σκηνώμασι Σὴμ, καὶ γενηθήτω Χαναὰν παῖς αὐτοῦ. Νῶε μὲν γὰρ ἀμπελῶνα πεφυτευκὼς, τῶν οἰκείων ἐνεφορεῖτο πόνων, καὶ κάτοινος μὲν ἀσυνήθως ἦν. Ἀδόκητον δὲ φιλοινίας ἔγκλημα, τὴν ἀνεθέλητον ὑπομείνας γύμνωσιν, οἴκοι τε καὶ ἄποπτος ἦν τοῖς πολλοῖς. Ὁ δὲ τὰς φρένας οὐκ ἀσφαλὴς, φημὶ δὴ τὸν Χὰμ, τῆς θέας τὸ ἀπρεπὲς ἀνοσίου γέλωτος ἐποιεῖτο πρόφασιν· καίτοι καταμφιάσαι δὲ, μονονουχὶ δὲ καὶ ἐπαμῦναι τῷ φύσαντι, μέθῃ πλεονεκτουμένῳ, καὶ τοῖς ἐξ οἴνου πταίσμασιν ὑπενηνεγμένῳ. Ἀλλὰ παρεὶς τὰ τοιάδε, καὶ τῆς εἰς τὸν φύσαντα τιμῆς οὐ μετρίως ὀλιγωρῶν, προξενεῖν ἐπείγεται τοῖς ἄλλοις τὴν θέαν, καὶ σκηνὴν οἷά τινα προσθεὶς τὸν πρεσβύτην, γελᾷν ἀναπείθει τοὺς ἀδελφούς. Οἵδε ἦσαν ἀμείνους τῆς ἐν αὐτῷ δυσβουλίας· κατασοφιζόμενοι δὲ τὸ συμβεβηκὸς, καὶ τῆς θέας τὸ ἀκαλλὲς τοῖς περιβλήμασιν ἀφανίζοντες, ἀνόπιν ἐβάδιζον. Ἐδόκει γὰρ εὐσεβεῖν αὐτοῖς, καὶ μηροὺς αἰδεῖσθαι πατρὸς, δι' ὧν καὶ γεγόνασιν. Ἐπεὶ δὲ διεγηγερμένος ἐν αἰσθήσει τοῦ πράγματος γέγονεν ὁ πατὴρ, ἐπαρᾶται μὲν εὐθὺς τὸν τοῦ πρέποντος, καὶ τῆς εἰς αὐτὸν αἰδοῦς ἠφειδηκότα παραλόγως, καὶ ζυγὸν αὐτῷ τὸν οἰκετικὸν ἐπετίθει δικαίως, Χαναὰν ὀνομάζων διὰ τοὺς ἐξ αὐτοῦ Χαναναίους, οἳ καὶ τῆς δίκης αὐτῷ συμμεθέξειν ἔμελλον.","english":"With his face turned backward, and they did not see their father's nakedness. But Noah awoke from the wine and knew what his younger son had done to him, and he said: Cursed be Canaan; a servant of servants shall he be to his brothers. And he said: Blessed be the Lord God of Shem, and Canaan shall be his servant. May God enlarge Japheth, and let him dwell in the tents of Shem, and let Canaan be his servant. For Noah, having planted a vineyard, was enjoying the fruits of his own labors, and was unaccustomed to wine. But having endured the involuntary nakedness, an unexpected charge of drunkenness, he was at home and unseen by the many. But he who was not sound in mind—I mean Ham—made the indecency of the sight a pretext for impious laughter; although he ought to have covered him, and all but to have helped his father, who was overcome by drunkenness and brought low by the failings that come from wine. But disregarding such things, and by no means lightly esteeming the honor due to his father, he hastens to procure the sight for others, and, as it were, setting the old man forth as a kind of spectacle, he persuades his brothers to laugh. But they were better than his evil counsel; and outwitting what had happened, and hiding the unseemliness of the sight with their garments, they walked backward. For it seemed to them an act of piety, and to feel shame before their father's thighs, through which they had come to be. But when the father had been awakened to an awareness of the matter, he immediately curses the one who had recklessly cast aside what was fitting and the reverence due to him, and justly laid upon him the yoke of servitude, naming Canaan because of the Canaanites who were to come from him, who were also to share in the judgment against him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Παγγενῆ γὰρ ἐκολάζετο. Εὐλόγηκε δὲ τοὺς τιμήσαντας. βʹ. Ἐμφήνειε δ' ἂν αἰνιγματωδῶς καὶ τόδε δὴ πάλιν τὸ ἐπὶ τοῖς Ἰουδαίοις μυστήριον. Τρεῖς μὲν γὰρ οἱ πάντες γεγόνασι λαοὶ, ὅ τε ἐν πρώτῳ καιρῷ καθάπερ καὶ ὁ Σὴμ, καὶ μὴν καὶ ὁ διὰ μέσου κατὰ τὸν ἐπάρατον Χὰμ, καὶ ὁ τρίτος ὁ λοῖσθος νοοῖτο δ' ἂν ὡς ἐν τελευταίοις Ἰάφεθ, ὃς ἑρμηνεύεται πλατυσμός. Ἐπειδὴ δὲ ἡμῖν ἀπεκάλυψεν ὁ Θεὸς καὶ Πατὴρ τὸν ἴδιον Υἱὸν, ὃς διὰ μηρῶν σημαίνεται, καὶ ὅσον ἧκεν εἰπεῖν εἰς τὸ νοητὸν τῆς θεότητος κάλλος, ἀσχήμονά τε καὶ ἀτερπῆ διὰ τὸ ἀνθρώπινον· Οὐδὲ γὰρ εἶχεν εἶδος, οὐδὲ κάλλος, κατὰ τὴν τοῦ προφήτου φωνήν· τότε δὴ τότε, καθὰ καὶ αὐτὴ τῶν πραγμάτων ἐπιμαρτυρήσειεν ἂν ἡ ἔκβασις, ὁ μὲν πρῶτός τε καὶ λοῖσθος λαὸς, τουτέστιν, οἱ ἐν ἀρχῇ καὶ πρῶτοι πιστεύσαντες, καὶ μὴν καὶ ὁ κληθησάμενος ἐν ἐσχάτοις, δεδυσώπηνται τὸν Ἐμμανουήλ. Εὐλόγηνται δὲ δι' αὐτοῦ παρὰ τοῦ Θεοῦ καὶ Πατρός. Ὁ δέ γε τοῖν δυοῖν μεταξὺ γεγονὼς, καταμειδιάσας ὥσπερ Χριστοῦ διὰ τὸ τῆς ἀνθρωπότητος ἀκαλλὲς, καὶ τὸν ἐκ Θεοῦ πεφηνότα Υἱὸν κατὰ πολλοὺς ἀτιμάσας τρόπους, ἐν τῷ τῆς δουλείας ἀπομεμένηκε τρόπῳ, καὶ τῆς τῶν πατέρων ἐλευθερίας ἀπώλισθεν. Ὅτι δὲ ἔμελλον οἱ ἐν ἐσχάτοις καιροῖς ἐκ τῶν Ἰουδαίων πιστεύσαντες τῶν πρώτων ἔσεσθαι κοινωνοὶ μονονουχὶ καὶ ὁμέστιοι· ἅτε δὴ καὶ εἰς μίαν συνενεχθέντες πόλιν, ἤγουν αὐλὴν ἢ ἑστίαν, τουτέστι τὴν Ἐκκλησίαν, ὑπέφηνεν εἰπὼν, Πλατύναι ὁ Θεὸς τῷ Ἰάφεθ, τουτέστι, τῷ τρίτῳ καὶ ἐν ἐσχάτοις· τρίτος γὰρ ὁ Ἰάφεθ· καὶ κατοικησάτω ἐν τοῖς σκηνώμασι τοῦ Σὴμ, τουτέστι, τοῦ πρώτου·","english":"For he was punished with his whole race. But he blessed those who honored him. 2. And this mystery concerning the Jews would also be hinted at enigmatically once again. For there have been three peoples in all: the one in the first time, just as Shem, and indeed the one in the middle, according to the accursed Ham, and the third, the last, which would be understood as Japheth among the last, which is interpreted as \"enlargement.\" But since God and the Father revealed to us his own Son, who is signified by the thighs, and, as far as it pertained to speak of the intelligible beauty of the divinity, he was unseemly and unattractive because of the human nature—for he had neither form nor beauty, according to the voice of the prophet—then, then, just as the outcome of events itself would testify, the first and the last people, that is, those who believed at the beginning and first, and indeed the one who would be called among the last, have reverenced Emmanuel. And they have been blessed through him by God and the Father. But the one who came between the two, having mocked Christ, as it were, because of the uncomeliness of his humanity, and having dishonored in many ways the Son who appeared from God, has remained in the manner of slavery and has slipped away from the freedom of the fathers. And that those who would believe among the Jews in the last times would be almost sharers and table-companions of the first—inasmuch as they too were brought together into one city, that is, a court or a household, that is, the Church—he indicated by saying: May God enlarge Japheth, that is, the third and one among the last; for Japheth is third; and let him dwell in the tents of Shem, that is, of the first.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"καὶ γενηθήτω Χαναὰν παῖς αὐτῶν· τοῦτο, οἶμαι, ἐστὶν ὅπερ ἔφη Χριστὸς τοῖς Ἰουδαίων δήμοις· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, δοῦλός ἐστι τῆς ἀμαρτίας. Ὁ δὲ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα, ὁ υἱὸς μένει εἰς τὸν αἰῶνα· ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ἐλεύθεροι ἔσεσθε. Καταμειδιάσαντες γὰρ οἱ τάλανες Ἰουδαῖοι τῆς τοῦ Σωτῆρος ἡμῶν οἰκονομίας, καὶ τὴν ἀποκάλυψιν αὐτοῦ τὴν παρὰ τοῦ Θεοῦ καὶ Πατρὸς εἰς ἡμᾶς γενομένην οὐ τετιμηκότες, ἐν τῷ τῆς δουλείας μεμενήκασι πνεύματι. Περὶ τοῦ πύργου καὶ τῆς αὐτοῦ κατασκευῆς. Ἐλελοίπει μὲν οὐδὲν τῇ ἀνθρωπείᾳ φύσει πρὸς τὸ εὖ εἶναι καὶ εὐημερεῖν. Πλήρη γὰρ αὐτὴν ἀπετέλει καὶ παντὸς ἐπίμεστον ἀγαθοῦ ὁ τῶν ὅλων Ποιητής. Ὑπενήνεκται δὲ πρὸς τὸ μεῖον ἡ πρὶν μεγάλη ζημιουμένη κατὰ βραχὺ, τὰ δι' ὧν ἦν εἰκὸς ὁρᾶσθαι σεπτὴν, καὶ ἀρτίως ἔχουσαν εἰς τὸ λίαν ἐπιπρεπές. Οἷον φέρε\n\nεἰπεῖν, ἀπημπόληκε μὲν τὸ ἄφθαρτον ἐν Ἀδάμ. Εἴρηται γὰρ πρὸς αὐτὸν, Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ. Ἐστέρηται δὲ μετὰ τοῦτο τοῦ πνεύματος. Ἐπειδὴ γὰρ μόνα φρονεῖν ἐθέλοντας τὰ σαρκὸς ἀνόσιά τε καὶ μυσαρώτατα πάθη τοὺς ἐπὶ γῆς ἑώρα Θεὸς, Οὐ μὴ καταμείνῃ τὸ πνεῦμά μου, φησὶν, ἐν τοῖς ἀνθρώποις τούτοις, διὰ τὸ εἶναι αὐτοὺς σάρκας. Ἀλλ' ἰδοὺ δή τι καὶ ἕτερον ὑπομένει πάλιν. Ἐπ' ἀνοσίοις γὰρ σκέμμασι καὶ ἀποπλήκτοις εἰκαιοβουλείαις κατεγνωσμένοι τινὲς εἰς ἑτεροίαν αὐτὴν καὶ ἀσύμφωνον ἐκκομίζουσι γλῶσσαν. Ἦν μὲν γὰρ, φησὶ, πᾶσα ἡ γῆ χεῖλος ἒν, καὶ φωνὴ μία πᾶσι.","english":"And let Canaan be their servant. This, I think, is what Christ said to the assemblies of the Jews: Amen, amen, I say to you, that everyone who commits sin is a slave of sin. But the slave does not remain in the house forever; the son remains forever. If therefore the son sets you free, you shall be free. For the wretched Jews, having mocked the dispensation of our Savior and having not honored the revelation of him that came to us from God and the Father, have remained in the spirit of slavery. Concerning the tower and its construction. Nothing had been left by the Creator of all things to human nature for its well-being and prosperity. For he made it full and possessed of every good. But it has been brought down to the worse—the formerly great nature, being gradually diminished in those things by which it was likely to be seen as venerable and as recently possessing the utmost comeliness. For example, to take a case, it has sold away incorruptibility in Adam. For it was said to him, Earth you are, and to earth you shall go. And after this it has been deprived of the spirit. For since God saw those on earth willing to think only the unholy and most defiled passions of the flesh, he says, My spirit shall not remain among these men, because they are flesh. But behold, it endures yet another thing as well. For some, having been condemned for unholy thoughts and demented rash counsels, carry it off into a different and discordant tongue. For, he says, the whole earth was one lip, and one voice for all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Καὶ ἐγένετο ἐν τῷ κινῆσαι αὐτοὺς ἀπὸ ἀνατολῶν, εὗρον πεδίον ἐν γῇ Σεναὰρ, καὶ κατῴκησαν ἐκεῖ, καὶ εἶπεν ἄνθρωπος τῷ πλησίον· Δεῦτε, πλινθεύσωμεν πλίνθους, καὶ ὀπτήσωμεν αὐτὰς πυρί. Καὶ ἐγένετο αὐτοῖς ἡ πλίνθος εἰς λίθον· καὶ ἄσφαλτος ἦν αὐτοῖς ὁ πιλός. Καὶ εἶπαν, Δεῦτε, οἰκοδομήσωμεν ἑαυτοῖς πόλιν καὶ πύργον, οὗ ἡ κεφαλὴ ἔσται ἕως τοῦ οὐρανοῦ, καὶ ποιήσωμεν ἑαυτοῖς ὄνομα πρὸ τοῦ διασπαρῆναι ἐπὶ πᾶσαν τὴν γῆν. Εἶτα κάτεισιν ὁ Θεὸς, οὕτω γὰρ ἔφη τὸ Γράμμα τὸ ἱερὸν, καὶ συγχεῖ μὲν αὐτῶν τὰς γλώσσας, κατασκεδάννυσι δὲ καὶ εἰς πᾶσαν αὐτοὺς τὴν γῆν. Ἐπετίμα μὲν γὰρ τοῖς ἐπιχειρήμασιν ὁ τῶν ὅλων Θεὸς, οὐ δέδιε δὲ τὸ συμπέρασμα· ὡς δὲ ὑπέροπτόν τι βεβουλευμένους, ἡμερότητι τῇ ἐμφύτῳ χρώμενος, ὑποπαύει τῶν ἐγχειρημάτων τῇ πολυγλωσσίᾳ· σημαίνων ὅτι τὰς ὑπὲρ ἄνθρωπον σκέψεις, καὶ εἰ φέροιντό πως διὰ τῶν ἀμηχάνων, οὐκ ἀνεπιπλήκτους ἐᾷ. Αὐτὰς δὲ συγχεῖ τὰς γλώσσας, τὰ γάρ τοι μόνης τῆς τοῦ Δημιουργοῦ δεόμενα τέχνης, καὶ μέν τοι καὶ ἐξουσίας, ἁρμόσειεν ἂν οὐχ ἑτέρῳ τῳ ποθεν, ἀλλ' αὐτῷ δὴ καὶ μόνῳ. Γλώσσης δὲ μεταπλασμὸν, καὶ τὸ ἐξευρύνεσθαι λόγον εἰς ἠχὼ τὴν διάφορον, ἀναθείη τις ἂν εἰκότως τῷ γε ἀληθῶς μόνῳ τε καὶ κατὰ φύσιν Δημιουργῷ. Ἀμοιρήσειε δ' ἂν οὔτι που τὸ γεγονὸς, τοῦ σφόδρα εἰκότως διαγελᾶσθαι δεῖν. Ὑπειλήφασι γὰρ, οὐκ οἶδ' ὅπως, πάντη τε καὶ πάντως ἰσχύσειν καὶ ἄχρις ἂν αὐτῶν οὐρανῶν τὸν ἐκ πλίνθου τε καὶ γῆς ἀναδείμασθαι πύργον. Εἶεν δ' ἂν εἰς τύπον, οἶμαί που, καὶ αὐτοὶ δὴ πάλιν τῆς Ἰουδαίων ἀσυνεσίας, εὑρήσειν ὑπειληφότων τὴν πρὸς Θεὸν οἰκειότητα·","english":"And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar, and they dwelt there, and a man said to his neighbor: Come, let us make bricks and bake them with fire. And the brick became to them as stone, and bitumen was their mortar. And they said, Come, let us build for ourselves a city and a tower whose head shall reach to heaven, and let us make a name for ourselves before we are scattered over all the earth. Then God comes down—for so the sacred Scripture said—and confounds their tongues, and scatters them also over all the earth. For the God of all rebuked their undertakings, but did not fear the outcome; rather, since they had devised something arrogant, using his innate gentleness, he restrains them from their attempts by the diversity of tongues, signifying that thoughts beyond human measure, even if they be carried through by impossible means, he does not leave unrebuked. But he confounds their very tongues; for the things that require the craft of the Creator alone, and indeed his authority, would fit no other whatsoever, but him alone. And the reshaping of the tongue, and the spreading out of speech into varied sound, one would reasonably ascribe to the truly only and natural Creator. Nor would what happened lack the need to be thoroughly and very reasonably laughed at. For they have supposed, I know not how, that a tower built of brick and earth would prevail entirely and in every way, even up to the heavens themselves. And they would be, I think, a type once again of the foolishness of the Jews, who have supposed that they would find kinship with God—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"μονονουχὶ δὲ καὶ αὐτὴν τὴν εἰς τὰ ἄνω πορείαν, οὐ διά γε τοῦ δρᾷν ἑλέσθαι τυχὸν τὰ αὐτῷ δοκοῦντα καὶ φίλα, οὔτε μὴν διὰ πίστεως τῆς εἰς Χριστὸν, ἀλλ' ὥσπερ τινὰ πύργον ἐξανιστάντων, ἀμαθῶς τὸ ἐπὶ γυμνῇ καὶ μόνῃ τῇ τῶν πατέρων εὐκλείᾳ φρονῆσαι τὰ ὑψηλά. Ἄνω τε γὰρ καὶ κάτω τὸν Ἀβραὰμ ὀνομάζοντες, καὶ γηΐνοις αὐχήμασι τὴν ἰδίαν ὥσπερ οἰκοδομοῦντες δόξαν, ἀεί πως κατεγινώσκοντο. Ἀλλ' ἐπετίμα μὲν τοῖς τὸν πύργον τεκταινομένοις ὁ Θεὸς, καὶ εἰς πολλὰς αὐτοὺς κατεμέριζε γλώσσας. Προαναφώνησιν δὲ ὥσπερ τινὰ γενέσθαι φαμὲν, τὸ ἐπ' ἐκείνοις τότε, τῶν τοῖς Ἰουδαίοις συμβεβηκότων. Φρονοῦντας γὰρ λίαν τὰ ὑψηλὰ, καὶ δι' ὧν ἥκιστα χρὴ τὴν εἰς τὰ ἄνω ζητοῦντας πορείαν, κατεσκέδασεν εἰς πολυγλωσσίαν, τουτέστιν, εἰς πάντα τὰ ἔθνη. Διεσπάρησαν γὰρ χώρας τε τῆς σφῶν καὶ πόλεως, καὶ οἴκων ἀπηλαμένοι, καὶ γεγόνασι πλανῆται ἐν τοῖς ἔθνεσι, κατὰ τὴν Προφήτου φωνήν. Ἀλλ' ἐν Χριστῷ τὸ πολύγλωσσον, σημεῖον ἦν ἀγαθόν. Συνηγμένων γὰρ τῶν μαθητῶν κατὰ τὴν ἡμέραν τῆς Πεντηκοστῆς εἰς οἶκον ἕνα· Ἐγένετο, φησὶν, ἐκ τοῦ οὐρανοῦ ἄφνω ἦχος, ὥσπερ φερομένης πνοῆς βιαίας, καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι. Καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρὸς, ἐκάθισέ τε ἐφ' ἕνα ἕκαστον αὐτῶν, καὶ ἐπλήσθησαν ἄπαντες Πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις, καθὼς τὸ Πνεῦμα ἐδίδου αὐτοῖς ἀποφθέγγεσθαι. Τί δὲ δὴ καὶ ἐλάλουν;","english":"And they all but set up as a kind of tower the very ascent to things above—not, perhaps, by choosing to do what seemed good and dear to them, nor yet through faith in Christ, but by foolishly thinking lofty things on the basis of the bare and sole glory of their fathers. For naming Abraham up and down, and as it were building their own glory on earthly boasts, they were always somehow condemned. But God rebuked those who were building the tower, and divided them into many tongues. And we say that what happened to them then was, as it were, a fore-announcement of what befell the Jews. For thinking exceedingly lofty things, and seeking the ascent to things above by means least fitting, he scattered them into many tongues, that is, among all the nations. For they were dispersed from their own country and city, and driven from their homes, and they became wanderers among the nations, according to the voice of the Prophet. But in Christ the many-tongued thing was a good sign. For when the disciples were gathered on the day of Pentecost into one house: There came, it says, suddenly from heaven a sound, as of a violent wind being borne along, and it filled the whole house where they were sitting. And there appeared to them tongues divided as of fire, and it sat upon each one of them, and they were all filled with the Holy Spirit, and began to speak in other tongues, as the Spirit gave them utterance. But what were they saying?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"χορηγοῦντος τοῦ Πνεύματος τὴν εἰς τὰ ἄνω πορείαν, τὴν εἰς οὐρανοὺς ἀνάβασιν ἐν Χριστῷ διὰ πίστεως, τὴν ἁπάντων τῶν κατὰ τὴν οἰκουμένην γλωσσῶν, ἤτοι λαῶν ἢ ἐθνῶν εἰς ἑνότητα συνδρομὴν ἐν Πνεύματι. Ἐξωμολογεῖτο γὰρ ἅπασα γλῶσσα βροτῶν τῷ Χριστῷ, καὶ τὰ αὐτοῦ ἐλάλει μυστήρια. Οὐκοῦν ἐπὶ μὲν τοῦ πύργου σκεδασμοῦ καὶ ἀποδρομῆς τῆς εἰς πάντα τὰ ἔθνη, σημεῖον ἦν ἡ πολυγλωσσία· ἐπὶ δὲ τοῦ Χριστοῦ,\n\nτῆς εἰς ἑνότητα διὰ Πνεύματος συνδρομῆς, καὶ τῆς εἰς τὰ ἄνω πορείας. Γέγονε γὰρ ἡμῖν ὁ Χριστὸς, πύργος ἰσχύος, κατὰ τὴν τοῦ Ψάλλοντος φωνὴν, εἰς τὴν ἄνω διακομίζων πόλιν, καὶ τοῖς τῶν ἁγίων ἀγγέλων συνάπτων χοροῖς τοὺς ἐπὶ τῆς γῆς. Περὶ τοῦ Ἀβραὰμ καὶ τοῦ Μελχισεδέκ. αʹ. Νόμον μὲν εἰς βοήθειαν δέδωκεν ὁ τῶν ὅλων Θεός· γέγραπται γὰρ ὡδί. Πλὴν ὅτι παιδοκομεῖ μὲν ὁ νόμος, τελειοῖ δὲ λοιπὸν τὸ Χριστοῦ μυστήριον, χαλεπὸν οὐδὲν ἐξ αὐτῶν ἡμᾶς καταθρεῖν τῶν ἱερῶν Γραμμάτων, τὴν ἐπὶ τῷδε πίστιν ἐρανιζομένους εὖ μάλα, καὶ τὰ ἀληθῆ συλλέγοντας· ἀπόχρη δὲ, οἶμαι, καὶ ὁ θεσπέσιος λέγων Παῦλος περὶ ταῖν δυοῖν διαθήκαιν· Ἀθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές. Οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος· ἐπεισαγωγὴ δὲ κρείττονος ἐλπίδος, δι' ἧς ἐγγίζομεν τῷ Θεῷ. Οὐκοῦν ἴοι μέν τις καὶ μάλα ῥᾳδίως εἰς οἰκειότητα τὴν ὡς πρὸς Θεὸν, οὐ διά γε τῆς πρώτης καὶ Μωσαϊκῆς ἐντολῆς· διὰ τῆς λεγομένης δὲ ἐπεισῆχθαι ἐλπίδος, ἢν ταῖς εἰς τὸ ἄμεινον ψήφοις στεφανοῦν ἐδόκει τῷ μυσταγωγῷ πρὸς ἀλήθειαν βλέποντι.","english":"The Spirit supplies the journey upward, the ascent to heaven in Christ through faith, the running together into unity in the Spirit of all the tongues—that is, peoples or nations—throughout the inhabited world. For every tongue of mortals confessed Christ and spoke his mysteries. Therefore, in the case of the tower, the scattering and flight into all the nations was signified by the multiplicity of tongues; but in the case of Christ, [it signified] the running together into unity through the Spirit, and the journey upward. For Christ has become for us a tower of strength, according to the voice of the Psalmist, conveying us to the city above and joining those on earth to the choirs of the holy angels. Concerning Abraham and Melchizedek. 1. The God of all gave the law as a help; for it is written thus. Moreover, since the law trains children, but the mystery of Christ brings to perfection, it is no difficult thing for us to observe from the sacred Scriptures themselves, gathering the faith concerning this most excellently and collecting the true things. And, I think, the divinely inspired Paul is sufficient when he speaks about the two covenants: for a setting aside occurs of the preceding commandment because of its weakness and uselessness. For the law perfected nothing; but there is the introduction of a better hope, through which we draw near to God. Therefore, one may come very easily into familiarity with God—not, indeed, through the first and Mosaic commandment, but through the hope said to have been introduced, which the mystagogue, looking toward the truth, seemed to crown with the votes for the better.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Ἠθετῆσθαι δὲ σαφῶς τὰ ἐν νόμῳ φησὶ, καὶ τῆς προαγούσης ἐντολῆς τὸ μηδὲν δύνασθαι τελειοῦν καθορίζων, ἐπιστέλλει Ἑβραίοις· Εἰ γὰρ ἡ πρώτη ἐκείνη ἦν ἄμεμπτος, οὐκ ἂν δευτέρας ἐζητεῖτο τόπος. Μεμφόμενος γὰρ αὐτῇ λέγει· Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ συντελέσω ἐπὶ τὸν οἶκον Ἰσραὴλ, καὶ ἐπὶ τὸν οἶκον Ἰούδα διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην ἢν διεθέμην τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν, ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου· ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, κἀγὼ ἠμέλησα αὐτῶν, λέγει Κύριος. Ὅτι αὕτη ἡ διαθήκη ἢν διαθήσομαι τῷ οἴκῳ Ἰσραὴλ μετὰ τὰς ἡμέρας ἐκείνας, λέγει Κύριος· διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς· καὶ ἔσομαι αὐτοῖς εἰς Θεὸν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν. Καὶ οὐ μὴ διδάξουσιν ἔκαστος τὸν πλησίον αὐτοῦ, καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ, λέγοντες· Γνῶθι τὸν Κύριον· ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν, ὅτι ἵλεως ἔσομαι ταῖς ἁμαρτίαις αὐτῶν, καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι. Ἐπιφέρει δὲ τούτοις εὐθύς· Ἐν δὲ τῷ λέγειν καινὴν, πεπαλαίωκε τὴν πρώτην· τὸ δὲ παλαιούμενον καὶ γηράσκον, ἐγγὺς ἀφανισμοῦ. Οὐκοῦν ἀσθενὴς ὁ νόμος, καὶ πολὺ τὸ ἀδρανὲς ἔχον ὁρᾶται λοιπὸν πρός γε τὸ δύνασθαί φημι τελειοῦν εἰς ἁγιασμόν. Ὅτι δὲ ἀμείνων ἡ ἐν Χριστῷ δικαίωσις καὶ ἡ λατρεία, Θεοῦ διακεκραγότος ἀκούσῃ σαφῶς διὰ προφητῶν φωνῆς, τοῖς τὴν ἔννομον τετιμηκόσι λατρείαν, καὶ οἱονεί πως ἀπρὶξ ἡμμένοις τῆς παλαιωθείσης ἐντολῆς, ποτὲ μὲν, Λούσασθε, καθαροὶ γένεσθε·","english":"He says clearly that the things in the law have been set aside, and defining that the former commandment was able to perfect nothing, he writes to the Hebrews: For if that first covenant had been blameless, a place would not have been sought for a second. For finding fault with it, he says: Behold, the days are coming, says the Lord, and I will accomplish upon the house of Israel and upon the house of Judah a new covenant, not according to the covenant which I made with their fathers in the day when I took their hand to lead them out of the land of Egypt, because they did not remain in my covenant, and I disregarded them, says the Lord. For this is the covenant which I will make with the house of Israel after those days, says the Lord: giving my laws into their mind, and upon their hearts I will inscribe them; and I will be to them for a God, and they shall be to me for a people. And each shall not teach his neighbor, and each his brother, saying: Know the Lord; because all shall know me, from the small to the great among them, because I will be merciful to their sins, and their lawless deeds I will remember no more. And he adds to these things immediately: But in saying \"new,\" he has made the first old; and what is becoming old and growing aged is near to disappearance. Therefore the law is weak, and it is seen to have much feebleness henceforth with respect to being able, I say, to perfect unto sanctification. But that the justification in Christ and the worship are better, you will hear clearly when God cries out through the voice of the prophets to those who have honored the worship according to the law, and who have, as it were, clung to the old commandment: at one time, Wash yourselves, become clean;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"ποτὲ δὲ δὴ αὗ, Ἔλεον θέλω καὶ οὐ θυσίαν, καὶ ἐπίγνωσιν Θεοῦ ἢ ὁλοκαυτώματα. Ἠλεήμεθα γὰρ ἐν Χριστῷ, καὶ ἐν αὐτῷ τεθεάμεθα νοητῶς τὸν Πατέρα, καὶ τὸν φύσει Θεὸν ἐγνώκαμεν. βʹ. Εὐπετοῦς δὲ ἄγαν ὄντος μυρία μὲν ὅσα τοῖς εἰρημένοις ἐπισωρεύειν ἔτι, προσεπενεγκεῖν δὲ φωνὰς προφητῶν ἁγίων, δι' ὧν ἄν τις ἴδοι καὶ μάλα σαφῶς ἀπαράδεκτον τῷ Θεῷ τὴν κατὰ νόμον λατρείαν· ἵνα μὴ τοῦ προκειμένου σκοποῦ τὸν λόγον ἐξελκύσωμεν, καὶ οἴχοιτό που μακρὰν τὸ διήγημα, τρίβον ὥσπερ ἐφ' ἑτέραν ἰὸν, ἐπ' αὐτὸν ἤδη βαδιούμεθα τὸν θεσπέσιον Ἀβραάμ. Ὃς ἐπείπερ ἐπύθετο τὸν ἀδελφόπαιδα Λὼτ ἀδοκήτως κεκινδυνευκότα, κατῴκει γὰρ ἐν Σοδόμοις, καὶ ἐν οἰκέταις ἤδη ἦν δορίληπτος ὢν, ἐξοπλίζει μὲν τοὺς οἰκογενεῖς, καὶ ἑτέρους τινὰς τῶν συνωμότων Ἐσχὸλ, Ἀννὰν, καὶ Μαμβρῆ· ἀντεξάγει δὲ τοῖς νενικηκόσιν, οὐκ ἀγεννῶς, καὶ τῆς ἐκείνων πλεονεξίας ἀπαλλάττει τὸν ἄνθρωπον. Καὶ σὺν αὐτῷ πλείστην ὄσην ἀνασώζει πληθὺν, συνηδικημένην καὶ κινδυνεύουσαν. Ὑπονοστοῦντι δὲ οἴκοι, καὶ τῆς κατ' ἐχθρῶν εὐανδρίας σεπτὰ φέροντι τὰ γνωρίσματα, προσυπήντων αὐτῷ ἀναγκαίως οἱ διὰ τῶν αὐτοῦ πόνων ὠφελημένοι. Γέγραπται γὰρ οὕτως· Ἐξῆλθε δὲ βασιλεὺς Σοδόμων εἰς ἀπάντησιν αὐτῷ, μετὰ τὸ ὑποστρέψαι αὐτὸν ἀπὸ τῆς κοπῆς τοῦ Χοδολογόμορ, καὶ τῶν βασιλέων τῶν μετ' αὐτοῦ, εἰς τὴν κοιλάδα τοῦ Σαυῆ. Τοῦτο δὲ ἧν πεδίον","english":"But at another time it says, \"I desire mercy and not sacrifice, and knowledge of God rather than burnt offerings.\" For we have been shown mercy in Christ, and in him we have seen the Father spiritually, and we have come to know the God by nature. 2. Since it is very easy to heap up countless further points upon what has been said, and to bring forward the voices of the holy prophets, through which one might see very clearly that the worship according to the law is unacceptable to God—yet, so that we do not drag out our discourse beyond the proposed aim, and the narrative not depart far away somewhere, proceeding as it were along a path toward another topic, let us now proceed to the inspired Abraham himself. When he learned that his nephew Lot had unexpectedly fallen into danger—for he was living in Sodom, and was already among his household slaves, taken captive by the spear—he armed his household-born servants, and certain others of his allies, Eshcol, Aner, and Mamre; and he led them out against the victors, not ignobly, and he delivered the man from their greed. And together with him he recovered a very great multitude, which had been wronged and was in danger. And as he was returning home and bearing the venerable tokens of his valor against the enemy, those who had been benefited by his labors necessarily came out to meet him. For it is written thus: \"And the king of Sodom came out to meet him, after he had returned from the slaughter of Chedorlaomer and the kings who were with him, to the valley of Shaveh.\" This was the plain","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"βασιλέως· προσεπάγει δὲ ὅτι Καὶ Μελχισεδὲκ, βασιλεὺς Σαλὴμ, ἐξήνεγκεν αὐτῷ ἄρτους καὶ οἶνον· ἦν δὲ ἱερεὺς τοῦ Θεοῦ τοῦ ὑψίστου. Καὶ εὐλόγησε τὸν Ἀβραὰμ, καὶ εἶπεν· Εὐλογημένος Ἀβραὰμ τῷ Θεῷ τῷ ὑψίστῳ, ὃς ἔκτισε τὸν οὐρανὸν καὶ τὴν γῆν. Καὶ εὐλογητὸς ὁ Θεὸς ὁ ὕψιστος, ὃς παρέδωκε τοὺς ἐχθρούς σου ὑποχειρίους σου, καὶ ἔδωκεν αὐτῷ δεκάτην ἀπὸ πάντων. Ἄθρει δὴ οὖν τῆς ἐν Χριστῷ τελειώσεως τοὺς τύπους ἐναστράπτοντας ἐναργῶς τῷ Μελχισεδὲκ, καὶ τῆς κατὰ νόμον λατρείας τὸ μέτρον ἐν μείοσιν. Εἴπερ ἐστὶν οὐκ ἐνδοιαστὸν ὅτι πάντη τε καὶ πάντως τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται, κατὰ τὸ γεγραμμένον, Ῥίζα δὲ ὥσπερ τῶν ἐξ Ἰσραὴλ, ὁ θεσπέσιος Ἀβραὰμ, καὶ τὸ ἐν αὐτῷ προὖχόν τε καὶ ἐξαίρετον, ὁ Λευῒ, τοῖς τῆς θείας ἱερωσύνης κατεστεμμένος αὐχήμασιν. Ἀλλ' ἦν ἐν ὀσφύϊ κείμενος ἔτι. Δυνάμει γὰρ ἦν τῶν ἐξ αὐτοῦ κατὰ καιροὺς ἐσομένων πατὴρ ὁ μακάριος Ἀβραάμ. Καὶ τοῦτο, οἶμαι, ἐστὶ, τὸ σοφῶς εἰρημένον περὶ τοῦ Λευΐ. Ἔτι γὰρ ἦν ἐν τῇ ὀσφύϊ τοῦ πατρὸς, ὅτε συνήντησεν αὐτῷ ὁ Μελχισεδέκ. Εὐλόγηται τοίνυν ἡ κατὰ νόμον δικαιοσύνη παρὰ τῆς ἐν Χριστῷ λατρείας, ἧς τύπος ὁ Μελχισεδέκ. Προφερεστέρα δὲ ὅτι καὶ ἀσυγκρίτως ἡ εὐλογία, οἵα τε τῆς οὐχ ὧδε ἐχούσης, πῶς ἂν ἐνδοιάσειε τις; Ἀλλὰ περὶ μὲν τῶν τοιούτων ἰσχνῶς καὶ διεσμιλευμένως, οὐκ εἰς μακρὰν θεωρήσομεν. γʹ. Φιλοπευστήσει δὲ ἴσως καὶ πρό γε τῶν ἄλλων, ὁ χριστομαχεῖν ᾑρημένος, τίς δὴ ἄρα γέγονεν ὁ Μελχισεδέκ.","english":"of the king; and he adds that And Melchisedek, king of Salem, brought out to him loaves and wine; and he was a priest of God the Most High. And he blessed Abraham, and said: Blessed be Abraham by God the Most High, who created the heaven and the earth. And blessed be God the Most High, who delivered your enemies under your hands, and he gave him a tenth from all things. Consider, then, the types of the perfection in Christ shining forth clearly in Melchisedek, and the measure of the worship according to the law in lesser things. Since it is not doubtful that in every way and altogether the lesser is blessed by the greater, according to what is written, and as the root of those from Israel, the inspired Abraham, and the pre-eminent and exceptional in him, Levi, crowned with the boasts of the divine priesthood. But he was still lying in the loins. For in power the blessed Abraham was father of those who would come from him in due seasons. And this, I think, is what was wisely said concerning Levi. For he was still in the loins of his father when Melchisedek met him. Therefore the righteousness according to the law has been blessed by the worship in Christ, of which Melchisedek is a type. And that the blessing is more excellent and incomparably so, such as belongs to that which is not here, how could anyone doubt? But concerning such things, we shall consider briefly and with careful precision, not at length. 3. But perhaps, before other things, the one who has chosen to fight against Christ will inquire who Melchisedek actually was.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Διαφόροις γὰρ δόξαις ταῖς ἐπ' αὐτῷ καταμεθύουσί τινες, ὕθλοις εἰκαίοις ἀσυνέτως ἐνολισθήσαντες, καὶ τοῖς ἔθεσι τῆς θεοπνεύστου Γραφῆς οὐ σφόδρα προσεσχηκότες. Οἱ μὲν γὰρ ὡς ἐν φάσματι καὶ εἴδει μόνῳ τῷ καθ' ἡμᾶς τὸ Πνεῦμα τὸ ἅγιον ὑπαντῆσαι, καὶ μόνον ὀφθῆναί φασι νενικηκότι τῷ Ἀβραάμ. Οἱ δὲ τοῦτο μὲν οὐχί· δεδίασι γὰρ, οἶμαί που, τὸ πολὺ λίαν ἀπονενευκὸς εἰς τὸ ἀκαλλὲς, δύναμιν δὲ εἶναι διϊσχυρίζονται τῆς τῶν ἀγγέλων πληθύος περιφανῆ τε καὶ ἔκκριτον. Παρεκόμισε δὲ αὐτοὺς εἰς τὴν ἐπὶ τούτῳ δόξαν, ἀδρανὴς, ὡς ἔοικε, καὶ ἀσύφηλος νοῦς. Ἐπειδὴ γὰρ, φασὶν, ἑρμηνεύεται Σαλὴμ εἰρήνη· βασιλεὺς δὲ Σαλὴμ ὁ Μελχισεδὲκ κατωνόμασται, μὴ ἄνθρωπος νοείσθω, φασὶν, ἀλλ' ἔστω τὸ Πνεῦμα δηλούμενον. Ἴδιον γὰρ ἡ εἰρήνη Θεοῦ, καὶ αὐτὸς εἰρήνης κατάρξει μόνος. Προσεπάγουσι δὲ τούτοις, Εἰ μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχει, τὸ ἄναρχόν τε καὶ ἀτελεύτητον ἀνθρώπῳ προσνέμειν, πῶς οὐκ ἂν γένοιτο μωρίας γραφή; Νοείσθω δὴ οὖν τὸ Πνεῦμα πάλιν. Εἰ γὰρ καὶ ἀφωμοίωται, φησὶ, τῷ Υἱῷ τοῦ Ὑψίστου, μένει δὲ καὶ ἱερεὺς εἰς τὸ διηνεκὲς, πῶς οὐ διὰ πάντων οἰηθείημεν ἂν οὐκ ἄνθρωπον εἶναι τὸν Μελχισεδέκ; Εἶτα τούτοις ἑτέρους συνεπιπλέκοντες λογισμοὺς ἐμπεδοῦν οἴονται πρὸς ἀλήθειαν τὸν οὐκ οἶδ' ὅθεν αὐτοῖς πορισθέντα λόγον. Ἡμᾶς δὲ ἀνάγκη τὸ εἰς νοῦν ἧκον εἰπεῖν, ταῖς ἐκείνων ὑποψίαις τὸ ὡς ἄριστά τε καὶ ὀρθῶς ἔχειν δοκοῦν ἀνθυπενεγκεῖν ᾑρημένους.","english":"For some are intoxicated by various opinions about him, having senselessly slipped into idle nonsense, and having paid no great attention to the customs of the God-inspired Scripture. For some say that the Holy Spirit met with Abraham in a mere phantom and appearance only, and was only seen by him when he had conquered. But others say this is not so—for they fear, I suppose, what is altogether too much inclined toward the unseemly—and they insist that he was a manifest and select power of the multitude of angels. But a feeble and inept mind, it seems, brought them over to this opinion. For since, they say, Salem is interpreted as peace; and Melchisedek has been named king of Salem, let him not be understood as a man, they say, but let the Spirit be indicated. For peace is proper to God, and he alone is the origin of peace. And they add to these things: If he has neither beginning of days nor end of life, how would it not be a writing of folly to assign the unbegun and the endless to a man? Let the Spirit, then, be understood again. For if, he says, he has been made like the Son of the Most High, and also remains a priest forever, how should we not think in every way that Melchisedek is not a man? Then, weaving other reasonings together with these, they think they establish as truth the account procured for them from I know not where. But it is necessary for us to say what has come to mind, having chosen to bring back against their suspicions what seems best and most correct.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Πρῶτον μὲν γὰρ εἰ φρονεῖν ἐγνώκασι τὰ εἰκότα, πόλιν εἶναι καὶ αὐτοὶ συνομολογήσουσι τὴν Σαλὴμ, ἧς οὐ πρῶτός τε καὶ μόνος βεβασίλευκεν ὁ Μελχισεδὲκ, ἀλλ' ἦσάν που πάντως πλεῖστοι, ὅσοι μὲν πρὸ αὐτοῦ, γεγόνασι δὲ καὶ ἕτεροι μετ' αὐτόν. Εἰ δέ τις ἡμᾶς οἴοιτο ψευδοεπεῖν, ἡκέτω καὶ δεικνύτω καὶ εἰς δεῦρο τῆς Σαλὴμ βασιλεύοντα τὸν Μελχισεδέκ· καί τοι πόλεως οὔσης τῶν κατὰ τὴν Ἰουδαίαν μιᾶς, ἣ μετωνόμασται τάχα που Ἱερουσαλήμ. Ὅρασις δὲ εἰρήνης καὶ τοῦτο διερμηνεύεται. Ἀλλ' οὐκ ἂν ἐπιδείξειέ τις. Ἀμαθὲς οὖν ἄρα ταῖς ὀνομάτων ἑρμηνείαις προσεσχηκότας ἀναιρεῖν ἀποτολμᾷν τὰ σαφῆ τε καὶ ὡμολογημένα. Ὅτι δὲ ἀμαθὲς τὸ χρῆμα καὶ ἀσυνεσίας ἔμπλεως ὁ ἐπὶ τῷδε λόγος, ἀκονιτὶ διοψόμεθα κἀκεῖνο εἰς νοῦν δεχόμενοι. Ἑρμηνεύεται γὰρ Ἱερουσαλὴμ, καθάπερ ἔφην ἀρτίως, Ὅρασις εἰρήνης, ἢ, Μετέωρος θανάτου. Ἰσραὴλ δὲ αὖ, Νοῦς ὁρῶν τὸν Θεόν. Αἶνος δὲ καὶ ὕμνησις, Ἰούδας. Ἀλλ' ὅσοι γεγόνασι κατὰ καιροὺς ἀνόσιοί τε καὶ βέβηλοι βασιλεῖς τῆς Ἱερουσαλὴμ ἐπί τε τὸν Ἰσραὴλ, καὶ Ἰούδαν, διαβεβόηκεν ἐναργῶς τὸ Γράμμα τὸ ἱερόν. Οὐκοῦν ἐπειδήπερ ὁράσεως εἰρήνης, αἴνου τε καὶ ὑμνήσεως, καὶ νοῦ Θεὸν βλέποντος οὐκ ἂν ἐπίγειος γένοιτο βασιλεύς.","english":"For first, if they have determined to think what is fitting, they themselves will agree that Salem was a city, over which Melchizedek was not the first and only king, but there were certainly very many, both those before him and others who came after him. But if anyone should think that we speak falsely, let him come and show Melchizedek still reigning over Salem to this day—and yet it is one of the cities in Judea, which has perhaps been renamed Jerusalem. And this too is interpreted as \"Vision of peace.\" But no one could demonstrate it. It is therefore ignorant, then, to dare to abolish things clear and agreed upon by attending to the interpretations of names. And that this matter is ignorant and the argument about it full of foolishness, we shall see without a struggle, taking that also into mind. For Jerusalem is interpreted, just as I said just now, as \"Vision of peace,\" or \"Suspended over death.\" And Israel again, \"Mind seeing God.\" And Judah, \"Praise and hymn.\" But the sacred Scripture has clearly proclaimed how many impious and profane kings there were at various times over Jerusalem, and over Israel, and Judah. Therefore, since it is a vision of peace, and of praise and hymn, and of a mind seeing God, an earthly king could not be [over it].","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Ἀλλ' οὐδ' ἂν ἀνθρώπῳ τὸ χρῆμα πρέποι, φέρε λέγωμεν, ταῖς τῶν ὀνομάτων ἑρμηνείαις προσεσχηκότες, τοὺς κατὰ καιροὺς βεβασιλευκότας σκιὰς εἶναι καὶ εἴδωλα, καὶ οὐδὲ ἀνθρώπους ὅλως· τὸ Πνεῦμα δὲ μᾶλλον, καθὰ καὶ ἐπὶ τοῦ Μελχισεδέκ. Ὅτι δὲ ἡ τῶν ὀνομάτων δύναμις, ἤτοι τῶν ἑρμηνειῶν, κατ' οὐδένα τρόπον τὴν τῶν πραγμάτων εἰς ἑαυτὴν καταβιάσεται φύσιν, κἀντεῦθεν ἂν μάθοις. Ἆρα γὰρ οὐκ οἰήσεταί τις, μᾶλλον δὲ καὶ ἀληθὲς εἶναι πάντη τε καὶ πάντως ἐρεῖ, ὡς εἴπερ ἐστὶν ὅρασις εἰρήνης ἡ Ἱερουσαλὴμ, ἔδει δὴ πάντως αὐτὴν μὴ ἀγνοῆσαι Χριστόν; Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, κατὰ τὰς Γραφάς. Ἀλλ' οὐ τεθέαται τοῖς τῆς διανοίας ὄμμασι τὸν δι' οὗ τὴν προσαγωγὴν ἐσχήκαμεν, καὶ εἰς ἑνότητα τὴν ἐν πνεύματι κεκολλήμεθα τῷ Πατρὶ, τὸν ποιήσαντα τὰ ἀμφότερα ἓν, καὶ εἰς ἕνα καινὸν ἄνθρωπον τοὺς δύο κτίσαντα λαούς. Πῶς οὖν ὅρασις εἰρήνης εἰ μὴ τεθέαται τὸν Χριστόν; καὶ εἴπερ ἐστὶν μετέωρος θανάτου, τουτέστι, θανάτου κρείττων καὶ ἀνωτέρα, πῶς ἡ ἀθλία διόλωλε διὰ τὴν εἰς Χριστὸν ἀπιστίαν; προσεφώνει γὰρ λέγων τοῖς Ἰουδαίοις αὐτός· Ἀμὴν λέγω ὑμῖν, ἐὰν μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν. Καὶ εἰ Νοῦς ὁρῶν Θεὸν, Ἰσραὴλ ἑρμηνεύεται, τί μὴ τεθέαται τὴν δόξαν Χριστοῦ, δι' οὗ καὶ ἐν ᾧ αὐτὸν ἐγνώκαμεν τὸν Πατέρα; πῶς δὲ κατελήφθησαν ὑπὸ τῆς σκοτίας; ἢ πῶς ἐλέγετο περὶ αὐτῶν, καὶ τῶν ἡγεῖσθαι λαχόντων, Ἄφετε αὐτοὺς, τυφλοί εἰσιν ὁδηγοὶ τυφλῶν; Ποία γὰρ ἂν νοοῖτο τυφλότης εἰς νοῦν ὁρῶντα Θεόν;","english":"But neither would the matter be fitting for a man, come, let us say, having attended to the interpretations of the names, that those who reigned at various times are shadows and images, and not even human beings at all; but rather the Spirit, just as also in the case of Melchizedek. And that the force of the names, that is, of the interpretations, will in no way force the nature of the things into itself, you may learn even from here. For would anyone not think, or rather also say that it is altogether and in every way true, that if Jerusalem is \"vision of peace,\" it ought certainly not to have been ignorant of Christ? For he himself is our peace, according to the Scriptures. But she has not seen with the eyes of her mind the one through whom we have obtained access, and have been joined in the unity in the Spirit to the Father, the one who made both things one, and created the two peoples into one new man. How then is she \"vision of peace\" if she has not seen Christ? And if she is \"elevated above death,\" that is, better than death and higher, how has the wretched one perished through unbelief in Christ? For he himself addressed the Jews, saying: Amen I say to you, unless you believe that I am, you will die in your sins. And if \"Israel\" is interpreted as \"mind seeing God,\" why has it not seen the glory of Christ, through whom and in whom we have known the Father himself? And how were they overcome by darkness? Or how was it said concerning them, and those who obtained the lot to lead, Leave them, they are blind guides of the blind? For what blindness could be conceived in a mind seeing God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"Οὐκοῦν ἀμαθίας ἔμπλεων τὸ ταῖς ὀνομάτων ποιότησι πάντη τε καὶ πάντως καὶ αὐτῶν τῶν πραγμάτων ἀπονέμειν τὸ κράτος. Ἀπείρξει δὲ, οἶμαι, λοιπὸν παντελῶς οὐδὲν ὀρθῶς καὶ καθηκόντως ὑπονοεῖν ἄνθρωπον ὄντα τὸν Μελχισεδέκ, βεβασιλευκέναι δὲ κατὰ καιροὺς τῆς Σαλὴμ, κἂν ἑρμηνεύοιτο τυχὸν εἰρήνη. δʹ. Προσεπαθρητέον δὲ τοῖς εἰρημένοις καὶ τόδε· βλέπομεν γὰρ ἄρτι δι' ἐσόπτρου καὶ αἰνίγματος τὰ θεῖα μόλις μυστήρια· ὁλοκλήρως δὲ τῶν γεγονότων οὐδὲν ἐξομοιοῦν ἔχοντες τῇ θείᾳ τε καὶ ἀποῤῥήτῳ φύσει, ἐκ μυρίων ὅσων παραδειγμάτων μετρίως ἐρανιζόμεθα τὸ δύνασθαί τι περὶ αὐτῆς ἢ νοεῖν ἢ φράσαι κατά γε τὸ ἐφικτόν. Οὐδὲν δὲ ἧττον ἀσυμφανὲς ἄγαν ἐστὶ τὸ ἐπὶ Χριστοῦ μυστήριον, καὶ ὁ τῆς ἐνανθρωπήσεως λόγος οὐ τοῖς τυχοῦσιν ἁλώσιμος. Βαθὺς δὲ δὴ λίαν τῆς οἰκονομίας ὁ λόγος. Θεὸς γὰρ ὢν καὶ ἐκ Θεοῦ κατὰ φύσιν ὁ Μονογενὴς, γέγονεν ἄνθρωπος, καὶ ἐσκήνωσεν ἐν ἡμῖν. Κεχρημάτικε δὲ καὶ Ἀπόστολος καὶ Ἀρχιερεὺς ἡμῶν, καὶ ἀπήλλαξεν ἡμᾶς τοῦ βραδυγλώσσου νόμου, μετατέθεικε δὲ καὶ εἰς εὐφωνίαν μαθημάτων εὐαγγελικῶν. Καὶ οὐχὶ τοῦτο μόνον, ἀλλὰ γὰρ καὶ αἰχμαλώτους ὄντας ἀνῆκεν ἡμᾶς, καθελὼν τὸν ἄρχοντα τοῦ αἰῶνος τούτου, καὶ ἐξ ᾅδου μυχῶν ἐῤῥύσατο τοὺς κεκοιμημένους, καὶ τεθεμελίωκε μὲν τὴν Ἐκκλησίαν, κεχειροτόνηται δὲ καὶ ἄρχων ἐφ' ἡμᾶς, καὶ διεβίβασε μὲν ἐν πίστει τὸν Ἰορδάνην, δέδωκε δὲ τὴν ἐν πνεύματι περιτομὴν, καὶ εἰς τὴν τῶν οὐρανῶν εἰσκεκόμικε βασιλείαν. Ὅτι μὲν οὖν γέγονε καθ' ἡμᾶς, ἀποχρήσειν οἶμαι λέγοντα τὸν θεσπέσιον εὐαγγελιστὴν, Καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν.","english":"Therefore, it is full of ignorance to assign the mastery to the qualities of names entirely and in every way, even over the things themselves. But, I think, nothing will henceforth at all prevent a man from rightly and properly understanding that Melchisedek was a human being, and that he reigned over Salem at various times, even if it happens to be interpreted as peace. 4. But one must also carefully observe the following in addition to what has been said; for we see even now the divine mysteries only through a mirror and in a riddle; and since we have nothing that can be fully likened to the divine and ineffable nature, from countless examples we modestly gather the ability to think or speak something about it, at least to the extent attainable. Nevertheless, the mystery concerning Christ is very obscure, and the account of the incarnation is not easily grasped by just anyone. For the account of the economy is exceedingly deep. For being God and from God by nature, the Only-begotten became man, and dwelt among us. And He has been called both Apostle and High Priest for us, and He has released us from the slow-tongued law, and has transferred us to the euphony of gospel teachings. And not only this, but He also released us who were captives, having cast down the ruler of this age, and He rescued those who had fallen asleep from the recesses of Hades, and He has founded the Church, and He has been appointed ruler over us, and He has led us across the Jordan in faith, and He has given the circumcision in the Spirit, and He has brought us into the kingdom of the heavens. That He therefore became as we are, I think the divine evangelist will suffice to say: And the Word became flesh, and dwelt among us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":77,"ref":"p77","source":"Ὅτι δὲ κέχρισται καὶ εἰς ἱερέα καὶ ἀπόστολον, ἡ τοῦ Ἀαρὼν ἀνάδειξις ὑπεμφήνειεν ἂν καὶ μάλα σαφῶς. Κατεχρίετο γὰρ ἐλαίῳ τῷ ἡγιασμένῳ, καὶ εἰς ἄρχοντα τέθειται καὶ ἡγούμενον ἱερέων καὶ λαοῦ, καὶ μὴν καὶ μετώποις ἄκροις τὸ ψέλλιον ἐδέχετο τὸ χρυσοῦν, ἤτοι τὸ πέταλον, γραφὴν ἔχον τὸ ὄνομα Κυρίου. Τοῦτο δὲ ἦν ἐναργὲς τῆς τοῦ Σωτῆρος ἡμῶν βασιλέως σύμβολον, καὶ οἱονεὶ διάδημα λαμπρὸν καὶ περίοπτον. Ὅτι δὲ ἀμείνων τῆς νομικῆς λατρείας ἡ διὰ Χριστοῦ, κατίδοι τις ἂν ὡς ἐν Ἀαρὼν, καθάπερ ἀμέλει καὶ ἐν τῷ Μελχισεδέκ. Δεκάτας μὲν γὰρ οἱ Λευῗται παρὰ τῶν υἱῶν Ἰσραὴλ κατὰ νόμους ἐδέχοντο. Πλὴν ἐκέλευσε Θεὸς ἐκ τῆς τῶν Λευϊτῶν δεκάτης ἀπονέμεσθαι δεκάτην ὡς ἡγουμένῳ τῷ Ἀαρὼν, κατά τε τὸν τοῦ δεῖν ἱερᾶσθαι τρόπον ταῖς ἀνωτάτω κομῶντι τιμαῖς. Σύνες οὖν ὅπως καὶ ἐν προσώπῳ τοῦ Ἀαρὼν ὁ δεκάτας λαμβάνων, Λευῒ δεδεκάτωται. Τέθειται γὰρ Ἀαρὼν εἰς πρόσωπον τοῦ\n\nΧριστοῦ. Καὶ οἱ μὲν ἄλλοι πάντες Λευῗται καὶ ἱερεῖς τὰς κατὰ νόμον θυσίας ἐτέλουν, στάσιν ἔχοντες ἐπὶ τὴν πρώτην σκηνήν. Μόνος δὲ καὶ ἐκ πάντων ὁ θεσπέσιος Ἀαρὼν, ἅπαξ τοῦ ἐνιαυτοῦ, κατὰ τὸ γεγραμμένον, εἰς τὰ Ἅγια τῶν ἁγίων εἰσῄει, καὶ οὐ χωρὶς αἵματος, κατὰ τὸν νόμον. Τύπος δ' ἂν εἴη καὶ τόδε Χριστοῦ τοῦ τεθνεῶτος ἅπαξ ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, κατὰ τὰς Γραφὰς, εἰσελαύνοντος δὲ καὶ εἰς τὴν ἄνω τε καὶ ἱερωτάτην σκηνήν. Ταύτην γὰρ ἡμῖν ἐνεκαίνισεν ὁδὸν, ἁγιάζων τε τῷ αἵματι τῷ ἰδίῳ τὴν Ἐκκλησίαν. Καὶ ὁ μὲν θεσπέσιος Μωσῆς, προκεχειρισμένος εἰς ἀποστολὴν, ἐδέετο τοῦ Θεοῦ, λέγων·","english":"That he was anointed both as priest and as apostle, the appointment of Aaron would indicate, and very clearly. For he was anointed with the sanctified oil, and was set as ruler and leader of priests and people, and moreover on the tips of his forehead he received the golden plate, that is the petalon, having the name of the Lord inscribed. This was a clear symbol of our Savior the King, and as it were a bright and conspicuous diadem. That the worship through Christ is better than the legal worship, one may see as in Aaron, just as indeed also in Melchizedek. For the Levites received tithes from the sons of Israel according to the laws. But God commanded that a tithe be apportioned from the tithe of the Levites to Aaron as leader, and in the manner befitting the priesthood, abounding in the highest honors. Understand therefore how also in the person of Aaron, the one receiving tithes, Levi has paid tithes. For Aaron has been set as a figure of Christ. And all the other Levites and priests performed the sacrifices according to the law, having their station at the first tabernacle. But alone and out of all, the inspired Aaron, once a year, according to what is written, entered into the Holy of Holies, and not without blood, according to the law. And this too would be a type of Christ, who died once for our sins, according to the Scriptures, and who enters into the tabernacle above and most holy. For this way he inaugurated for us, sanctifying the Church by his own blood. And the inspired Moses, appointed to an apostleship, besought God, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Δέομαι, Κύριε, οὐκ εὔλαλός εἰμι πρὸ τῆς χθὲς, οὐδὲ πρὸ τῆς τρίτης ἡμέρας, οὐδὲ ἀφ' οὗ ἤρξω λαλεῖν τῷ θεράποντί σου, ἰσχνόφωνος, καὶ βραδύγλωσσος ἐγώ εἰμι. Προσετίθει δὲ τούτοις· Προχείρισαι ἄλλον δυνάμενον ὃν ἀποστελεῖς. Εἶτα πρὸς αὐτὸν ὁ τῶν ὅλων Θεός· Οὔκ· ἰδοὺ Ἀαρὼν ὁ ἀδελφός σου ὁ Λευΐτης, ἐπίσταμαι ὅτι λαλῶν λαλήσει αὐτός σοι, καὶ ἰδοὺ αὐτὸς ἐξελεύσεται εἰς συνάντησίν σου. Καὶ ἰδών σε χαρήσεται ἐν ἑαυτῷ, καὶ ἐρεῖς πρὸς αὐτὸν, καὶ δώσεις τὰ ῥήματά μου ἐν τῷ στόματι αὐτοῦ καὶ συμβιβάσω ὑμᾶς ἃ ποιήσετε, καὶ λαλήσει αὐτός σοι πρὸς τὸν λαὸν, καὶ αὐτὸς ἔσται σου στόμα. Βραδύγλωσσος μὲν γὰρ ὁμολογουμένως καὶ εὐστομεῖν οὐκ εἰδὼς ὁ πάλαι νόμος διὰ κύκλου μόλις μακροῦ, τοῦ κατὰ τὸ Γράμμα φημὶ, μονονουχὶ καὶ ὑποψελλίζων ἡμῖν τὸ Θεῷ δοκοῦν· στόμα δὲ Μωσέως τὸ εὐφωνότατον, ὁ Χριστὸς, μεθιστὰς τοὺς τύπους εἰς ἀλήθειαν, καὶ προτιθεὶς ἑτοίμην τοῖς ἁπανταχοῦ τῶν ἀναγκαίων τὴν εἴδησιν. Τοιγάρτοι φησὶν ἐν τεσσαρακοστῷ καὶ ὀγδόῳ Ψαλμῷ· Ἀκούσατε ταῦτα, πάντα τὰ ἔθνη, ἐνωτίσασθε, πάντες οἱ κατοικοῦντες τὴν οἰκουμένην. Ἀνετυποῦτο δὴ οὖν ὡς ἐν Ἀαρὼν ὁ Χριστός. Καὶ τό γε παραδοξότερον. Μὴ γάρ τοι θαυμάσῃς, εἰ ἐν τοῖς ἐγνωκόσιν αὐτὸν καὶ ἐν εἰδήσει τῶν νόμων τῆς ἰδίας ὑπεροχῆς ἐσκιαγράφει τὸ μέγεθος· ὅτε καὶ ὡς ἐν ἀνδρὶ πέφηνεν ἀλλογενεῖ, καὶ αἰχμαλωσίας ἀνιέντι τὸν Ἰσραὴλ, καὶ τὴν ἁγίαν καὶ ἱερὰν θεμελιοῦντι πόλιν, καὶ ἔχοντι ἄμαχον τὴν κατὰ πάντων ἰσχύν. Ποιήσομαι δὲ σαφῆ τὴν ἀφήγησιν, βραχυλογήσας ὡς ἔνι. εʹ.","english":"I beseech, Lord, I am not eloquent, neither before yesterday, nor before the third day, nor since you began to speak to your servant; I am slow of speech and slow of tongue. And he added to these things: Appoint another whom you will send. Then God of all things said to him: No; behold Aaron your brother, the Levite, I know that speaking he will speak to you, and behold he himself will come out to meet you. And seeing you he will rejoice in himself, and you shall speak to him, and you shall put my words in his mouth, and I will instruct you in what you shall do, and he shall speak to you to the people, and he himself shall be your mouth. For the old law was confessedly slow of tongue and not knowing how to speak well, barely, through a long circuit—I mean that according to the Letter—all but lisping to us what seems good to God; but the most melodious mouth of Moses is Christ, translating the types into truth and setting before all everywhere the ready knowledge of what is necessary. Therefore he says in the forty-eighth Psalm: Hear these things, all you nations; give ear, all you who dwell in the inhabited world. So then Christ was prefigured as in Aaron. And what is more paradoxical. For do not wonder if among those who knew him and in the knowledge of the laws he sketched in shadow the greatness of his own superiority; since he also appeared as in a man of another race, and one who releases Israel from captivity, and who founds the holy and sacred city, and who has invincible strength against all. And I will make the narrative clear, having spoken briefly as far as possible. 5.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Ἦκτο μὲν αἰχμάλωτος ἡ Ἰουδαία ποτὲ, καὶ μακροὺς ἐν Βαβυλῶνι κατετρύχοντο χρόνους οἱ ἐξ Ἰσραὴλ, σκληρᾷ καὶ βαρβάρῳ δουλείᾳ κατηχθισμένοι. Ἐπεὶ δὲ ὁ Καμβύσου Κῦρος Μήδων τε ἅμα καὶ μὴν καὶ Περσῶν ἐξηρτημένος τὸ κράτος, πόλεμον αἵρεται πρὸς Ἀσσυρίους ὁμόρους ὄντας καὶ γείτονας, τότε δὴ τότε καὶ αὐτὴν τὴν Βαβυλῶνα κατὰ κράτος ἑλὼν, ἀνῆκε τοὺς Ἰουδαίους τὴν Ἀσσυρίων θρηνοῦντας πλεονεξίαν, καὶ οὐκ ἀδακρυτὶ προσθέοντας· διαβεβαιουμένους τε ὅτι καὶ προείρητο παρὰ Θεοῦ διὰ φωνῆς ἁγίων, ὅτι καὶ ἥξει κατὰ καιροὺς, καὶ περιέσται τῶν ἀνθεστηκότων, καὶ αὐτὸς ἀνήσει δεσμῶν τοὺς ἠδικημένους· καὶ ὅτι τὸν οἶκον ἐγερεῖ πάλιν αὐτὸς τὸν ἐν Ἱεροσολύμοις, ὃν Ἀσσύριοι καταπιμπρῶντες, ἐδυσσέβουν εἰς Θεόν. Καὶ ψευδοεποῦντας ἐν τούτοις τοὺς ἐξ Ἰσραὴλ οὐχ εὑρήσομεν, τὰς τῶν ἁγίων προφητῶν πολυπραγμονοῦντες γραφάς. Ἔφη δὲ οὕτω Θεὸς διὰ φωνῆς Ἡσαΐου· Οὕτω λέγει Κύριος ὁ λυτρούμενός σε, καὶ ὁ πλάσσων σε ἐκ κοιλίας· Ἐγὼ Κύριος ὁ συντελῶν ταῦτα, ἐξέτεινα τὸν οὐρανὸν μόνος, καὶ ἐστερέωσα τὴν γῆν. Τίς ἕτερος διασκεδάσει σημεῖα ἐγγαστριμύθων καὶ μαντείας ἀπὸ καρδίας; ἀποστρέφων φρονίμους εἰς τὰ ὀπίσω, καὶ τὴν βουλὴν αὐτῶν μωραίνων, καὶ ἱστῶν ῥήματα παιδὸς αὐτοῦ, καὶ τὴν βουλὴν τῶν ἀγγέλων αὐτοῦ ἀληθεύων. Ὁ λέγων Ἱερουσαλὴμ, Κατοικηθήσῃ· καὶ ταῖς πόλεσι τῆς Ἰουδαίας, Οἰκοδομηθήσεσθε, καὶ τὰ ἔρημα αὐτῆς ἀνατελεῖ. Ὁ λέγων τῇ ἀβύσσῳ, Ἐρημωθήσῃ, καὶ τοὺς ποταμούς σου ξηρανῶ· ὁ λέγων Κύρῳ φρονεῖν, καὶ πάντα τὰ θελήματά μου ποιήσει. Ὁ λέγων Ἱερουσαλὴμ, Οἰκοδομηθήσῃ, καὶ τὸν οἶκον τὸν ἅγιόν μου θεμελιώσω.","english":"Judea was once taken captive, and those from Israel wore themselves out for long years in Babylon, oppressed by harsh and barbarous slavery. But when Cyrus, son of Cambyses, who held the rule over both Medes and Persians, undertook war against the Assyrians, who were adjacent and neighbors, then indeed, then, having taken Babylon itself by force, he released the Jews, who were lamenting the greed of the Assyrians and were running to him not without tears, affirming that it had also been foretold by God through the voice of the saints that he would come at the appointed times and would prevail over those who opposed him, and that he himself would release the wronged from their bonds, and that he himself would again raise up the house in Jerusalem, which the Assyrians, in burning it down, were impiously treating with contempt against God. And we shall not find those from Israel speaking falsely in these matters, if we search the writings of the holy prophets. For God spoke thus through the voice of Isaiah: Thus says the Lord who redeems you, and who formed you from the womb: I am the Lord who accomplishes these things; I alone stretched out the heaven, and I established the earth. Who else will scatter the signs of ventriloquists and divinations from the heart, turning the wise backward and making their counsel foolish, and establishing the words of his servant, and confirming the counsel of his angels as true? He who says to Jerusalem, You shall be inhabited; and to the cities of Judea, You shall be built, and her desolate places shall rise again. He who says to the abyss, You shall be made desolate, and I will dry up your rivers; he who says to Cyrus, to think, and he shall do all my will. He who says to Jerusalem, You shall be built, and I will lay the foundation of my holy house.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Οὕτω λέγει Κύριος ὁ Θεὸς τῷ χριστῷ μου Κύρῳ, οὗ ἐκράτησα τῆς δεξιᾶς, ἐπακοῦσαι ἔμπροσθεν αὐτοῦ ἔθνη, καὶ ἰσχὺν βασιλέων διαῤῥήξω. Ἀνοίξω ἔμπροσθεν αὐτοῦ θύρας, καὶ πόλεις οὐ συγκλεισθήσονται· ἐγὼ ἔμπροσθέν σου πορεύσομαι, καὶ ὄρη ὁμαλιῶ, θύρας χαλκᾶς\n\nσυντρίψω, καὶ μοχλοὺς σιδηροῦς συνθλάσω, καὶ δώσω σοι θησαυροὺς σκοτεινοὺς, ἀποκρύφους, ἀοράτους ἀνοίξω σοι· ἵνα γνῷς ὅτι ἐγὼ Κύριος ὁ Θεὸς ὁ λαλῶν τὸ ὄνομά σου, ὁ Θεὸς Ἰσραήλ· ἕνεκεν Ἰακὼβ τοῦ παιδός μου, καὶ Ἰσραὴλτοῦ ἐκλεκτοῦ μου, ἐγὼ καλέσω σε τῷ ὀνόματί σου, καὶ προσδέξομαί σε· σὺ δὲ οὐκ ἔγνως ὅτι ἐγὼ Κύριος ὁ Θεός· καὶ οὐκ ἔστιν ἔτι πλὴν ἐμοῦ Θεὸς, καὶ οὐκ ᾔδεις με. Ἀκούεις ὅπως ἐναργῶς τὸ, Οὐκ ᾔδεις με, φησίν· οὐδὲ ἐν τοῖς εἰδόσι Θεὸν τὸν οὕτω περιφανῆ κατατάττειν ἀξιῶν, ὃν αὐτὸς ἐτίθει, καὶ βασιλέων κρείττονα, καὶ μυρίων ὅσων ἐθνῶν δεσπότην. Τύποι γὰρ ἦσαν τὰ ἐπ' αὐτῷ τῶν διὰ Χριστοῦ κατορθωμάτων. Προηγόρευσε μὲν γὰρ ὡς αὐτὸς διασκεδάσει τὰς Βαβυλωνίων ψευδομαντείας, καὶ τὰ τῶν ἐγγαστριμύθων σημεῖα. Τὰς δὲ τῶν ἰδίων προφητῶν, οὓς καὶ ἀγγέλους ὠνόμασε, βουλὰς ἤτοι προαγορεύσεις, οὐ διεψευσμένας ἀποφανεῖ. Προκαταμεμήνυκε δὲ ὅτι καὶ τὰς τῆς Ἰουδαίας οἰκοδομήσει πόλεις, καὶ τὴν ἄβυσσον ἐρημώσει, καὶ πάντας αὐτῆς καταξηρανεῖ τοὺς ποταμούς· ἄβυσσον, οἶμαί που, τὴν Βαβυλῶνα λέγων, διά τοι τὸ πλῆθος τῶν κατοικούντων ἐν αὐτῇ· ποταμοὺς δὲ αὐτῆς, τὰ ἔθνη τὰ συῤῥέοντα πανταχόθεν εἰς ἐπικουρίαν. Ἀλλὰ φέρε λέγωμεν τὰ ἐπὶ Κύρῳ σαφῶς, μεταπλάττοντες ἀστείως εἰς τὸ Χριστοῦ μυστήριον, τὰ δι' ἐκείνου κατωρθωμένα. ϛʹ.","english":"Thus says the Lord God to my anointed Cyrus, whose right hand I have grasped, to subdue nations before him, and I will shatter the strength of kings. I will open doors before him, and cities shall not be shut; I will go before you, and I will level mountains, I will break in pieces bronze doors, and shatter iron bars, and I will give you dark treasures, hidden things, I will open to you unseen things; that you may know that I am the Lord God who speaks your name, the God of Israel; for the sake of Jacob my servant, and Israel my chosen, I will call you by your name, and I will receive you; but you did not know that I am the Lord God; and there is no other God besides me, and you did not know me. You hear how clearly he says, \"You did not know me\"; he does not deem it right to rank among those who know God one so illustrious, whom he himself established, and made greater than kings, and lord of countless nations. For the things that happened in his case were types of the achievements accomplished through Christ. For he foretold that he himself would scatter the false divinations of the Babylonians, and the signs of the ventriloquists. But the counsels, that is, the predictions, of his own prophets, whom he also called angels, he will show to be not false. And he has foretold beforehand that he will also build the cities of Judea, and lay waste the abyss, and dry up all its rivers; calling Babylon, I think, the abyss, because of the multitude of those dwelling in it; and its rivers, the nations that flow together from every side to its aid. But come, let us speak clearly of the things concerning Cyrus, fashioning anew in a fitting manner into the mystery of Christ the things accomplished through him. 6.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Γέγονε τοίνυν ὁ Κῦρος, μητρὸς μὲν Μανδάνης τῆς Ἀστυάγου θυγατρὸς τοῦ Μήδων ἐξάρχοντος· πατρὸς δὲ Καμβύσου, Πέρσου μὲν τὸ γένος, ἐπιεικοῦς δὲ λίαν τοὺς τρόπους. Ὅθεν τινὲς τῶν ἀρχαιοτέρων, ἡμίονόν τε καὶ ἑτεροφυᾶ τὸν Κῦρον ὠνόμαζον. Διά γε, οἶμαι, τὸ πατρὸς καὶ μητρὸς ὡς ἐν τῷ γένει διάφορον. Πέρσαι γὰρ δὴ παρὰ Μήδους ἔθνος ἕτερον. Ἴδοις δ' ἄν τι τοιοῦτον καὶ ἐπὶ Χριστοῦ. Μητρὸς μὲν γὰρ γέγονε κατὰ σάρκα τῆς ἁγίας Παρθένου, καθ' ἡμᾶς τε οὔσης καὶ ἀνθρώπου τὴν φύσιν· πατρὸς δὲ τῶν καθ' ἡμᾶς οὐδενός· ἄλλ' ἵν' οὕτως εἴπωμεν, ἑτεροφυοῦς εἰς ἅπαν, καὶ ἀνῳκισμένου τὴν φύσιν, καὶ πᾶν ὑπερθρώσκοντος τὸ τελοῦν ἐν γενητοῖς. Τοιγάρτοι καὶ ἔφασκε πρὸς Ἰουδαίους οἰομένους ὅτι καθ' ἡμᾶς ἐστι, καὶ γέγονε καθ' ἡμᾶς· Ὑμεῖς ἐκ τῶν κάτω ἐστὲ, ἐγὼ ἐκ τῶν ἄνω εἰμί. Καὶ κεκράτηκε μὲν ὁ Κῦρος μυρίων ὅσων ἐθνῶν, καὶ ἅπασα μὲν αὐτὸν ὑπεδέχετο πόλις. Ἔλαβε δὲ καὶ θησαυροὺς σκοτεινοὺς, ἀποκρύ φους, ἀοράτους, καὶ μακρᾶς ἀνῆκε δουλείας τὸν Ἰσραήλ. Βεβασίλευκε δὲ τῆς ὑπ' οὐρανὸν ὁ Ἐμμανουὴλ, καὶ ὡς τῶν ὅλων Σωτῆρα καὶ Λυτρωτὴν πᾶσα μὲν αὐτὸν εἰσδέχεται πόλις· ἀνεῖται δὲ ἤδη δουλείας καὶ πλεονεξίας διαβολικῆς πᾶν ὅσον ἐκβεβίαστο, καὶ ὑπ' αὐτῷ πράττειν ἠνάγκαστο γένος. Καταφοιτήσας δὲ καὶ εἰς ᾅδου κεκένωκε θησαυροὺς σκοτεινοὺς, ἀποκρύφους, ἀοράτους. Θύρας χαλκᾶς συνέτριψε, καὶ μοχλοὺς σιδηροῦς συνέθλασεν. Ἔφη γὰρ τοῖς ἐν δεσμοῖς· Ἐξέλθετε· καὶ τοῖς ἐν τῷ σκότει, Ἀνακαλύφθητε. Τοιγάρτοι καὶ πάλαι πρὸς Ἰὼβ ἔφη τὸν τληπαθέστατον καὶ ἀκαταγώνιστον ἀθλητήν·","english":"Cyrus, then, was born of Mandane his mother, daughter of Astyages who ruled the Medes, and of Cambyses his father, a Persian by race but exceedingly gentle in character. Hence some of the older writers called Cyrus a mule and of a different stock—because, I think, of the difference between his father and mother in respect of race. For the Persians are indeed a different people from the Medes. One might see something of this sort in the case of Christ as well. For he was born of the holy Virgin as his mother according to the flesh, who was one of us and human by nature; but of no father among us—rather, if I may so put it, of one wholly of a different nature, and removed in nature, and transcending everything that comes to pass among generated things. Therefore he also said to the Jews, who supposed that he was one of us and had become one of us: You are from below, I am from above. And Cyrus prevailed over countless nations, and every city received him. He also took treasures dark, hidden, invisible, and he released Israel from a long slavery. Emmanuel has reigned over all that is under heaven, and as Savior and Redeemer of all, every city receives him; and already all that had been forced into slavery and compelled to serve under him—I mean the devil—has been released from diabolical slavery and greed. And having descended even into Hades, he emptied treasures dark, hidden, invisible. He shattered gates of bronze and broke bars of iron in pieces. For he said to those in bonds: Come out; and to those in darkness: Be revealed. Therefore also of old he said to Job, that most enduring and invincible athlete:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"Ἦλθες ἐπὶ πηγὴν θαλάσσης, ἐν δὲ ἴχνεσιν ἀβύσσου περιεπάτησας. Ἀνοίγονται δέ σοι φόβῳ πύλαι θανάτου, πυλωροὶ δὲ ᾅδου ἰδόντες σε ἔπτηξαν. Ἀναγνώσομεν γὰρ ὡς ἐν ἐρωτήσει ταυτί· καταδεικνύντος τοῦ λόγου τὰ διὰ Χριστοῦ κατορθώματα, καὶ ἐν αὐτοῖς πεπραγμένα τοῖς τοῦ ᾅδου μυχοῖς. Εἰς τοῦτο γὰρ Χριστὸς ἀπέθανε καὶ ἔζησεν, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ. Καὶ Κῦρος μὲν πάλαι χρήματα δοὺς, τὸν ἐν Ἱεροσολύμοις προστέταχεν ἀναδείμασθαι ναόν. Τεθεμελίωκε δὲ τὴν Ἐκκλησίαν τὴν ἁγίαν ὄντως καὶ διαβόητον πόλιν, ὁ Ἐμμανουὴλ, οἷά τινα Βαβυλῶνα κατασείσας εἰσάπαν τὴν ἀλαζόνα καὶ ὑβρίστριαν εἰδωλολατρίαν. Καὶ περὶ μὲν Κύρου Θεὸς, ὅτι Πάντα τὰ θελήματά μου ποιήσει, φησί. Προσπεφώνηκε δέ που καὶ τοῖς Ἰουδαίων λαοῖς ἐξουθενοῦσιν αὐτὸν ὁ πάντων ἡμῶν Σωτήρ· Ὑμεῖς κατὰ τὴν σάρκα κρίνετε. Καὶ ἑτέρωθί που, Καὶ ἐὰν κρίνω ἐγὼ, ἡ κρίσις ἡ ἐμὴ ἀληθινή ἐστιν· ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με Πατρός. Καὶ Κύρῳ μὲν ἔφη Θεός· Ἐκάλεσά σε τῷ ὀνόματί μου. Κύριος δὲ ἀληθῶς ὁ Ἐμμανουὴλ, εἰ καὶ πέφηνεν ἄνθρωπος. Ὅτι δὲ εἰς τύπον Χριστοῦ τῆς δόξης τὰ ἐπὶ","english":"You came to the fountain of the sea, and you walked in the footsteps of the abyss. The gates of death are opened to you in fear, and the gatekeepers of Hades, seeing you, cowered. For we shall read these things as in a question: the word demonstrating the achievements accomplished through Christ, and wrought in the very recesses of Hades. For to this end Christ died and lived again, that he might be Lord both of the dead and of the living. And Cyrus of old, giving money, commanded the temple in Jerusalem to be rebuilt. But Emmanuel has laid the foundation of the Church, the truly holy and renowned city, having overthrown utterly, as it were a Babylon, the boastful and insolent idolatry. And concerning Cyrus, God says, He shall perform all my will. And somewhere the Savior of us all has addressed the peoples of the Jews who despised him: You judge according to the flesh. And elsewhere: And if I judge, my judgment is true, because I do not seek my own will, but the will of the Father who sent me. And to Cyrus God said: I have called you by my name. But truly the Lord is Emmanuel, even if he has appeared as a man. And that the things concerning","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"Κύρῳ τέθειται, πληροφορήσει σαφῶς τὰ ἑξῆς εἰρημένα διὰ τῆς τοῦ προφήτου φωνῆς· Ἐγὼ ἐποίησα γῆν καὶ ἄνθρωπον ἐπ' αὐτῆς. Ἐγὼ τῇ χειρί μου ἐστερέωσα τὸν οὐρανὸν, καὶ πᾶσι τοῖς ἄστροις ἀνετειλάμην. Ἐγὼ ἤγειρα αὐτὸν κατὰ δικαιοσύνην, καὶ πᾶσαι αἱ ὁδοὶ αὐτοῦ εὐθεῖαι. Οὗτος οἰκοδομήσει τὴν πόλιν μου, καὶ τὴν αἰχμαλωσίαν τοῦ λαοῦ μου ἐπιστρέψει, οὐ μετὰ λύτρων, οὐδὲ μετὰ δώρων, εἶπε Κύριος Σαβαώθ. Οὕτως λέγει Κύριος· Ἐκοπίασεν Αἴγυπτος, καὶ ἐμπορίαι Αἰθιόπων, καὶ οἱ Σαβαεὶμ ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται, καί σοι ἔσονται δοῦλοι, καὶ ὀπίσω σου ἀκολουθήσουσι δεδεμένοι ἐν χειροπέδαις, καὶ προσκυνήσουσί σοι, καὶ ἐν σοὶ προσεύξονται, ὅτι ἐν σοὶ ὁ Θεός ἐστιν, καὶ οὐκ ἔστι Θεὸς πλὴν σοῦ. Σὺ γὰρ εἶ Θεὸς, καὶ οὐκ ᾔδειμεν, ὁ Θεὸς τοῦ Ἰσραὴλ Σωτήρ. Αἰσχυνθήσονται καὶ ἐντραπήσονται πάντες οἱ ἀντικείμενοι αὐτῷ, καὶ πορεύσονται ἐν αἰσχύνῃ. Ὁ γὰρ ποιήσας τὴν γῆν, καὶ ἄνθρωπον ἐπ' αὐτῆς, ὁ διακοσμήσας τοῖς ἄστροις τὸν οὐρανὸν, ἤγειρεν ἡμῖν δικαιοσύνην τὸν Ἰησοῦν ἐκλυτρούμενον δωρεάν· Δεδικαιώμεθα γὰρ ἐν πίστει, δεσμῶν ἀνιέντα καὶ αἰχμαλωσίας, οἰκοδομοῦντα πνευματικῶς τὴν νοητὴν Ἱερουσαλὴμ, καὶ θεμελιοῦντα τὴν Ἐκκλησίαν, ὡς καὶ αὐταῖς ἀκατάσειστον εἶναι ταὶς ᾅδου πύλαις, καὶ ἀνάλωτον ἐχθροῖς. Τοῦτον ὄντα Θεὸν κατὰ φύσιν ἐπιγινώσκοντες οἱ πάλαι πλανώμενοι, λέγουσι· Σὺ γὰρ εἶ Θεὸς ἡμῶν, καὶ οὐκ ᾔδειμεν. Καὶ οὐκ ἔστι Θεὸς πλὴν σοῦ. Τούτῳ προσκυνήσουσι, τούτῳ κάμψει πᾶν γόνυ, καὶ πᾶσα γλῶσσα ἐξομολογήσεται ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός.","english":"It is set down for Cyrus, and the words that follow through the voice of the prophet will clearly confirm it: \"I made the earth and man upon it. I established the heaven with my hand, and I commanded all the stars. I raised him up in righteousness, and all his ways are straight. He shall build my city, and he shall bring back the captivity of my people, not with ransoms nor with gifts, says the Lord of Hosts.\" Thus says the Lord: \"Egypt has labored, and the merchants of the Ethiopians, and the Sabeans, tall men, shall pass over to you, and they shall be your servants, and they shall follow after you bound in fetters, and they shall bow down to you, and shall pray in you, because God is in you, and there is no God besides you. For you are God, and we did not know it, the God of Israel, the Savior.\" All who oppose him shall be ashamed and put to shame, and they shall go in shame. For he who made the earth and man upon it, who adorned the heaven with stars, has raised up for us in righteousness Jesus, who redeems freely—for we have been justified by faith—who looses bonds and captivity, who builds spiritually the intelligible Jerusalem and lays the foundation of the Church, so that it is unshaken even by the gates of Hades and unconquerable by enemies. Those who once wandered, recognizing this one as God by nature, say: \"For you are our God, and we did not know it. And there is no God besides you.\" To him they shall bow down, to him every knee shall bend, and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Τούτῳ τετολμήκασιν ἀντιστῆναί τινες τῶν ἐξ Ἰσραήλ. Κατῃσχύνθησαν δὲ καὶ πεπτώκασι, καὶ ἐν τροπῇ πεπόρευνται κατὰ τὴν τοῦ προφήτου φωνήν. Κῦρος μὲν οὖν ὁ Καμβύσου, τεθεμελίωκε τὸν οἶκον τοῦ Θεοῦ τὸν ἐν Ἱεροσολύμοις, εἰς τύπον Χριστοῦ. Ὅτι δὲαὐτὸς ἔμελλεν ὁ Ἐμμανουὴλ ἀποπεραίνειν τὸ χρῆμα πνευματικῶς τε καὶ νοητῶς, καὶ δι' ἑτέρας εὐθὺς ἀναμάθοι τις ἂν εἰκόνος. Ἐπειδὴ γὰρ τῆς ἐν Βαβυλῶνι δουλείας ἀνῆκεν ὁ Κῦρος τὸν Ἰσραήλ· καθηγηταὶ παραχρῆμα καὶ οἱονεί πως ἐξάρχοντες ἀνεδείκνυντο τοῦ λαοῦ, Ζοροβάβελ ὁ τοῦ Σαλαθιὴλ ἐκ φυλῆς Ἰούδα, καὶ Ἰησοῦς ὁ τοῦ Ἰωσεδὲκ ὁ ἱερεὺς ὁ μέγας. Οἷς καὶ ἀφιγμένοις εἰς Ἱεροσόλυμα, διὰ φωνῆς Ἀγγαίου τοῦ προφήτου τῆς εἰς τὸν οἶκον ἔχεσθαι φιλεργίας ἐπισκήπτει Θεός. Γέγραπται γὰρ οὕτω· Ἐν τῷ δευτέρῳ ἔτει ἐπὶ Δαρείου τοῦ βασιλέως ἐν τῷ μηνὶ τῷ ἔκτῳ, μιᾷ τοῦ μηνὸς, ἐγένετο λόγος Κυρίου ἐν χειρὶ Ἀγγαίου τοῦ προφήτου λέγων, Εἰπὸν πρὸς Ζοροβάβελ τὸν τοῦ Σαλαθιὴλ τὸν ἐκ φυλῆς Ἰούδα, καὶ πρὸς Ἰησοῦν τὸν τοῦ Ἰωσεδὲκ τὸν ἱερέα τὸν μέγαν, λέγων· Τάδε λέγει Κύριος παντοκράτωρ· Ὁ λαὸς οὗτος λέγουσιν· Οὐχ ἥκει ὁ καιρὸς τοῦ οἰκοδομῆσαι τὸν οἶκον Κυρίου. Καὶ ἐγένετο λόγος ἐν χειρὶ Ἀγγαίου τοῦ προφήτου, λέγων· Εἰ καιρὸς μὲν ὑμῖν ἐστι τοῦ οἰκεῖν ἐν οἴκοις κοιλοστάθμοις· ὁ δὲ οἶκος Κυρίου ἐξηρήμωται; Καὶ μεθ' ἕτερα πάλιν, Καὶ ἐξήγειρε Κύριος τὸ πνεῦμα Ζοροβάβελ τοῦ Σαλαθιὴλ ἐκ φυλῆς Ἰούδα, καὶ τὸ πνεῦμα Ἰησοῦ τοῦ Ἰωσεδὲκτοῦ ἱερέως τοῦ μεγάλου, καὶ τὸ πνεῦμα τῶν καταλοίπων παντὸς τοῦ λαοῦ. Καὶ εἰσῆλθον, καὶ ἐποίουν τὰ ἔργα ἐν τῷ οἴκῳ Κυρίου παντοκράτορος Θεοῦ αὐτῶν.","english":"Some of the people of Israel dared to resist him. But they were put to shame and fell, and they went into flight, according to the voice of the prophet. Cyrus son of Cambyses, then, laid the foundation of the house of God in Jerusalem, as a type of Christ. But that Emmanuel himself was going to bring the matter to completion spiritually and intelligibly, one may learn at once from another image. For when Cyrus released Israel from the slavery in Babylon, there immediately appeared as leaders and, as it were, foremost men of the people Zerubbabel son of Shealtiel of the tribe of Judah, and Joshua son of Josedek the high priest. And when they had arrived at Jerusalem, God laid upon them through the voice of Haggai the prophet the zeal for work on the house. For it is written thus: In the second year of Darius the king, in the sixth month, on the first day of the month, the word of the Lord came by the hand of Haggai the prophet, saying, Speak to Zerubbabel son of Shealtiel, of the tribe of Judah, and to Joshua son of Josedek the high priest, saying, Thus says the Lord Almighty: This people say, The time has not come to build the house of the Lord. And the word came by the hand of Haggai the prophet, saying, Is it a time for you to dwell in houses with paneled ceilings, while the house of the Lord lies desolate? And again after other things: And the Lord stirred up the spirit of Zerubbabel son of Shealtiel of the tribe of Judah, and the spirit of Joshua son of Josedek the high priest, and the spirit of all the remnant of the people. And they went in and did the works in the house of the Lord Almighty, their God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Ἄθρει δὴ οὖν ὡς ἐν τύπῳ καὶ εἰκόνι διπλῇ τὸν Ἐμμανουὴλ, βασιλέα μὲν, ὡς ἔν γε τῷ Ζοροβάβελ, ὃς ἦν ἐκ φυλῆς Ἰούδα τῆς τότε κρατεῖν λαχούσης ἐν Ἰσραήλ· ἀρχιερέα δὲ αὖ ὡς ἐν ὁμωνύμῳ τῷ Ἰησοῦ τῷ ἀρχιερεῖ τῷ μεγάλῳ· καὶ μὴν καὶ ἐξάρχοντα τῆς ὁδοῦ τῆς εἰς τὴν ἁγίαν πόλιν, ἐκ γῆς ἀλλοφύλων· φημὶ δὴ πάλιν τῆς Βαβυλωνίων. Ἄθρει καὶ τεχνουργὸν ὄντα, καὶ ἐπιμελητὴν τοῦ ἁγίου ναοῦ. Ἑπόμενοι γὰρ διὰ πίστεως καθηγητῇ τῷ Χριστῷ, ὡς βασιλεῖ καὶ ἀρχιερεῖ, ἐκ διαβολικῆς πλεονεξίας, καὶ ὥσπερ ἐκ γῆς ἀλλοφύλων, ἐξ ἀπάτης κοσμικῆς εἰς τὴν ἁγίαν εἴσιμεν πόλιν, τὴν τῶν πρωτοτόκων Ἐκκλησίαν, ἣν αὐτὸς ἐγερεῖ Χριστὸς ὡς ἔν γε λίθοις τοῖς νοητοῖς. Καὶ μαρτυρήσει γράφων ὁ Παῦλος τοῖς διὰ πίστεως ἐκλελυτρωμένοις καὶ ἀκολουθεῖν ἑλομένοις τοῖς ἴχνεσι τοῦ Χριστοῦ· Ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ Χριστοῦ ἐν\n\nπνεύματι. Ὅτι δὲ καὶ ἀμείνων ἡ δόξα τῆς Ἐκκλησίας παρὰ τὴν πρώτην καὶ ἐν ἀρχαῖς, τὴν ἐπί γέ φημι τῷ ἐκ λίθων ναῷ, διαμεμήνυκεν εἰπὼν διὰ φωνῆς Ἀγγαίου πάλιν· Τίς ἐξ ὑμῶν, ὃς εἶδε τὸν οἶκον τοῦτον ἐν τῇ δόξῃ αὐτοῦ τῇ ἔμπροσθεν, καὶ πῶς ὑμεῖς βλέπετε αὐτὸν νῦν καθὼς οὐχ ὑπάρχοντα ἐνώπιον ὑμῶν; Καὶ μεθ' ἕτερα πάλιν· Ἐμὸν τὸ ἀργύριον, καὶ ἐμὸν τὸ χρυσίον, λέγει Κύριος παντοκράτωρ, διότι μεγάλη ἔσται ἡ δόξα τοῦ οἴκου τούτου ἡ ἐσχάτη ὑπὲρ τὴν πρώτην, λέγει Κύριος παντοκράτωρ· καὶ ἐν τῷ τόπῳ τούτῳ δώσω εἰρήνην. Καὶ εἰρήνη ψυχῆς εἰς περιποίησιν παντὶ τῷ κτίζοντι τοῦ ἀναστῆσαι τὸν ναὸν τοῦτον. Καὶ ἀνιδρωτὶ μὲν ἄν τις συλλέξαιτο τὰ δι' ὧν ἡμῖν ὡς ἔν γε τοῖς πάλαι Χριστὸς κατεγράφετο.","english":"Consider, then, how in a type and a twofold image Emmanuel is depicted: as king, as in Zerubbabel, who was from the tribe of Judah, which at that time had obtained the rule in Israel; and again as high priest, as in his namesake Jesus the great high priest; and indeed also as leader of the way into the holy city, out of the land of the foreigners—I mean, again, of the Babylonians. Consider also that he is a craftsman and overseer of the holy temple. For following Christ as our guide through faith, as king and high priest, out of diabolical greed, and as it were out of the land of foreigners, out of worldly deceit, we enter the holy city, the Church of the firstborn, which Christ himself will raise up, as it were, with spiritual stones. And Paul will testify, writing to those who through faith have been redeemed and have chosen to follow in the footsteps of Christ: In whom you also are being built together into a dwelling place of Christ in the spirit. And that the glory of the Church is better than the first and original glory—I mean, of course, that of the temple made of stones—he has made clear, speaking again through the voice of Haggai: Who among you is there who saw this house in its former glory, and how do you see it now as though it were not before you? And again, after other things: The silver is mine, and the gold is mine, says the Lord Almighty, because the latter glory of this house will be greater than the first, says the Lord Almighty; and in this place I will give peace. And peace of soul for the benefit of everyone who builds to raise up this temple. And one could gather without sweat the things by which Christ was depicted for us, as it were, in the ancient figures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Ἵνα δὲ μὴ τῷ πλήθει τῶν παραδειγμάτων ἀποκομίζεσθαί ποι τοῦ πρέποντος ὁ λόγος ἡμῖν δοκῇ, παρέντες τέως τὸ καὶ δι' ἑτέρων ἰέναι λοιπὸν, ἐκεῖνο φαμέν· Δεήσει δὴ πάντως ἡμῖν, δυοῖν ἑλέσθαι θάτερον. Ἢ γὰρ τοὺς δι' ὧν ἐκεῖνα γεγόνασιν εἰσάπαν ἀναιρήσομεν, καθορίζοντες τῶν τύπων τὸ μὴ λίαν ἀπλημμελὲς, εἰ νοοῖντο δι' ἀνθρώπων τῶν καθ' ἡμᾶς γεγονότες, καίτοι πολὺ λίαν ἔχοντες τὸ θεοπρεπές· ἢ τὸ Πνεῦμα λέγοντες ἀεὶ μορφοῦσθαι πρὸς εἶδος τὸ καθ' ἡμᾶς, ἐξ ἀνάγκης ὁμολογήσομεν καὶ εἰς Κῦρον αὐτὸ διαπεπλᾶσθαί ποτε, τὸν οὐκ εἰδότα Θεόν. Εἴρηται γὰρ πρὸς αὐτὸν, Σὺ δὲ οὐκ ᾔδεις με. Ἀναιρουμένων δὲ τῶν ἐν τύποις, σκιὰ μὲν ἴσως ὁ Ἀαρών· Ζοροβάβελ δὲ ὁ τοῦ Σαλαθιὴλ, καὶ μέν τοι καὶ Ἰησοῦς ὁ τοῦ Ἰωσεδὲκ ὁ ἱερεὺς ὁ μέγας, ἐν ὀνόμασιν εἶεν ἂν ψιλοῖς τε καὶ μόνοις. ζʹ. Ἀλλ' οἶμαι δὴ μᾶλλον ἐκ λογισμοῦ τοῦ εἰκότος ἀναπεπεισμένους συναινέσειν ὀρθῶς, ὡς ἦν μὲν ἄνθρωπος ὁ Μελχισεδὲκ, πόλεως βασιλεύων τῆς Σαλήμ· τύπον δὲ ἡμῖν αὐτὸν ἐποιεῖτο Χριστοῦ, λεπτόνους εἰς θεωρίας πνευματικὰς ὑπάρχων ὁ Παῦλος· ἐνιστάμενοι δὲ μετὰ τοῦτο, καὶ οὐδὲν ἧττον λέγουσιν ὡς ἄνθρωπος μὲν οὐκ ἦν ὁ Μελχισεδέκ· τὸ Πνεῦμα δὲ μᾶλλον τὸ ἄγιον· ἢ γοῦν ἑτέρα τις δύναμις τῶν ἄνωθεν καὶ ἐξ οὐρανοῦ, τὴν λειτουργικὴν ἔχουσα τάξιν· δοκεῖ γὰρ ὧδε φρονεῖν ἑτέροις, ἐκεῖνό φαμεν ἀναγκαίως ὅτι πλημμελήσουσι κατὰ δύο τρόπους, καὶ τὴν θείαν καὶ ἄῤῥητον τοῦ Πνεύματος φύσιν εἰς τὸν μὴ πρέποντα τρόπον αὐτῇ κατασύροντες, καὶ τὴν γεννητὴν καὶ πεποιημένην κτίσιν, εἰς δόξαν ὑπερτενῆ φληνάφως ἀνακομίζοντες. Τίνα τρόπον ἐρῶ.","english":"But lest our argument seem to be carried away somewhere from what is fitting by the multitude of examples, having for now passed over the matter of going through others as well, we say this: we shall certainly need to choose one of two things. For either we shall do away altogether with those through whom those things came to be, marking off what is not excessively faulty in the types, if they are understood to have come about through men of our own time, although they possess very much that is God-befitting; or, saying that the Spirit is always conformed to our own form, we shall necessarily confess that it was once molded even into Cyrus, who did not know God. For it has been said to him, \"But you did not know me.\" And if those in the types are done away with, Aaron is perhaps a shadow; and Zerubbabel the son of Shealtiel, and indeed Jesus the son of Josedek the great priest, would be in bare and mere names. 7. But I think rather that those who have been persuaded by the reasoning of what is likely will rightly agree that Melchizedek was a man, reigning as king of the city of Salem; and Paul, being keen-sighted for spiritual contemplations, made him a type of Christ; but those who object after this, and nonetheless say that Melchizedek was not a man, but rather the Holy Spirit, or at any rate some other power from above and from heaven, having the rank of ministering service—for he seems to think this way in other places—we say necessarily that they will err in two ways, both dragging down the divine and ineffable nature of the Spirit in a manner not fitting to it, and foolishly exalting the begotten and made creation to an excessively lofty glory. In what way I shall say.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Γέγραπται περὶ τοῦ Μελχισεδὲκ, ὡς ἦν ἱερεὺς τοῦ Θεοῦ ὑφίστου. Εἰ δὲ δὴ τὸ Πνεῦμα τὸ ἅγιόν ἐστιν ὁ Μελχισεδὲκ, κατεκομίσθη λοιπὸν ἐν ἱερουργοῖς τὸ Πνεῦμα, καὶ λειτουργικὴν ἔχει τὴν ὑπουργίαν. Ὑμνήσει δὴ οὖν καὶ αὐτὸ μενὰ τῶν ἁγίων ἀγγέλων τὸν ἀνωτάτω Θεόν. Γέγραπται γὰρ, ὅτι Εὐλογεῖτε τὸν Κύριον, πάντες οἱ ἄγγελοι αὐτοῦ, λειτουργοὶ αὐτοῦ, οἱ ποιοῦντες τὸ θέλημα αὐτοῦ. Εἴη γὰρ ἂν οὐδαμόθεν ἀσυμφανὲς, ὡς ὃς ἑτέρῳ που πάντως ἱερουργεῖ, καὶ οὐχ ἑαυτῷ τὸ ἱερουργοῦν, ἱερουργεῖ δὲ τῷ Θεῷ, τῷ προὔχοντι. Οὐκοῦν εἴ φαμεν ἱερατεύειν τὸ Πνεῦμα, τὴν θείαν που πάντως ὑποκάθηται φύσιν· τελεῖ δὲ μᾶλλον καὶ ἐν γενητοῖς, καὶ προσκυνήσει μὲν μεθ' ἡμῶν. Ἁγιάσει δὲ πάντως οὐχ ἑαυτὸ, ἐπεί τοι τὸ ἁγιαζόμενον, κρείττονί που πάντως ἢ καθ' ἑαυτὸ τὴν φύσιν ἁγιάζεται. Ἁγιασθήσεται δὲ μεθ' ἡμῶν. Πῶς οὖν ἔτι καὶ Θεὸς κατὰ φύσιν τὸ ἁγιαζόμενον; Ἦ γὰρ οὐ πᾶς ἱερεὺς ἁγιάζεται, εἴσεισί τε οὕτως ἐπὶ τὸ χρῆναι λοιπὸν καὶ ἱερουργεῖν; Οὐ γὰρ ἑαυτῷ τις λαμβάνει τὴν τιμὴν, καθὰ γέγραπται, ἀλλ' ὁ καλούμενος ὑπὸ τοῦ Θεοῦ, καθὰ καὶ Ἀαρών. Προστέθεικε δὲ ὁ Παῦλος, ὅτι Καὶ αὐτὸς ὁ Χριστὸς οὐχ ἑαυτὸν ἐδόξασε γεννηθῆναι ἀρχιερέα, ἀλλ' ὁ λαλήσας πρὸς αὐτόν· Υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε. Καθὼς καὶ ἐν ἑτέρῳ λέγει, Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. Εἰδέναι γὰρ ἀναγκαῖον, ὡς οὐδ' ἂν αὐτὸς ὁ Υἱὸς ὁ ἐκ Θεοῦ Πατρὸς Λόγος, ἱερατεύειν λέγοιτο, καὶ ἐν τάξει γενέσθαι τῇ λειτουργικῇ, εἰ μὴ νοοῖτο καθ' ἡμᾶς γεγονὼς, καὶ ὥσπερ κέκληται προφήτης καὶ μὴν καὶ ἀπόστολος διὰ τὸ ἀνθρώπινον, οὕτω καὶ ἱερεύς.","english":"It is written concerning Melchizedek that he was a priest of God Most High. But if indeed Melchizedek is the Holy Spirit, then the Spirit has been brought down thereafter among those who perform priestly rites, and has a liturgical ministry. Then it too will hymn God Most High together with the holy angels. For it is written, \"Bless the Lord, all his angels, his ministers, who do his will.\" For it would be evident from nowhere that one who in some way altogether performs priestly rites for another, and does not perform the priestly rite for himself, performs it for God, who is preeminent. Therefore if we say that the Spirit serves as priest, it is altogether subject to the divine nature; but it perfects rather even among created things, and will worship together with us. It will surely not sanctify itself, since that which is sanctified is sanctified by something altogether greater than itself by nature. It will be sanctified together with us. How then is that which is sanctified still God by nature? For is not every priest sanctified, and does he not thus enter in so as thereafter to need to perform priestly rites? For no one takes the honor for himself, as it is written, but the one called by God, just as Aaron also was. And Paul has added that \"Christ also did not glorify himself to be made high priest, but the one who spoke to him: You are my Son, today I have begotten you.\" As he also says in another place, \"You are a priest forever according to the order of Melchizedek.\" For it is necessary to know that not even the Son himself, the Word from God the Father, would be said to serve as priest and to come to be in the liturgical order, unless he were understood to have become as we are, and just as he has been called prophet and indeed also apostle because of the human nature, so also priest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Πρέποι γὰρ αὐτῷ τῆς δουλείας σχήματι, τὰ δουλοπρεπῆ· καὶ τοῦτό ἐστιν ἡ κένωσις. Ὁ γὰρ ὑπάρχων ἐν μορφῇ καὶ ἰσότητι τοῦ Πατρὸς, ᾧ καὶ αὐτὰ τὰ ἄνω παρεστήκασι\n\nΣεραφὶμ, ᾧ λειτουργοῦσι χίλιαι χιλιάδες ἀγγέλων, ἐπειδὴ κεκένωκεν ἑαυτὸν, τότε δὴ τότε τῶν ἁγίων λειτουργὸς καὶ τῆς σκηνῆς τῆς ἀληθινῆς ἀναδειχθῆναι λέγεται. Τότε καὶ ἡγίασται μεθ' ἡμῶν ὁ ὑπὲρ πᾶσαν κτίσιν. Ὅ τε γὰρ ἁγιάζων, φησὶ, καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες. Δι' ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς καλεῖν αὐτοὺς, λέγων, Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου. Οὐκοῦν ὁ ἁγιάζων ὡς Θεὸς, ὅτε γέγονεν ἄνθρωπος, καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ κεχρημάτικεν ἀδελφὸς κατὰ τὸ ἀνθρώπινον, τότε καὶ σὺν ἡμῖν ἁγιάζεσθαι λέγεται. Ἔστι τοίνυν καὶ τὸ δεῖν ἱερατεύειν καὶ τὸ ἁγιάζεσθαι μεθ' ἡμῶν τῆς μετὰ σαρκὸς οἰκονομίας. Καὶ τοῖς τῆς κενώσεως μέτροις, ὀρθῶς τε καὶ ἀμωμήτως φρονεῖν ᾑρημένοι, τὰ τοιάδε προσγράψομεν. Εἰ δὲ δὴ τὸ Πνεῦμα μηδαμοῦ τὴν κένωσιν ὑπομεμενηκὸς ἱερατεύειν λέγομεν, δόξης αὐτὸ τῆς θεοπρεποῦς ἐξοίσομεν, καὶ ἐν τοῖς ὑπὸ Θεὸν λογιούμεθά που, μέτρον αὐτῷ διδόντες τὸ γεννητόν. Ἢ δὴ δεικνύτωσαν ἡμῖν ἐνανθρωπῆσαι τὸ Πνεῦμα, καὶ ὑπόβασιν οἰκονομικὴν ὑπομεῖναν, καθάπερ ἀμέλει καὶ τὸν Υἱόν. Οὐ γὰρ ἐπειδήπερ ἐστὶν ὁμοούσιος ἡ ἁγία καὶ προσκυνουμένη Τριὰς, ταύτῃτοι καθ' οὗπερ ἂν ἕλοιτό τις προσώπου τὸν τῆς ἐνανθρωπήσεως καθοριεῖ λόγον. Γέγονε γὰρ ἄνθρωπος, οὐκ αὐτὸς ὁ Πατὴρ, οὐδὲ τὸ Πνεῦμα τὸ ἅγιον, μόνος δὲ ὁ Υἱός. Οὕτως ἡμᾶς αἱ θεῖαι μεμυσταγωγήκασι Γραφαί.","english":"For it is fitting for him, in the form of servitude, to have the things befitting a servant; and this is the kenosis. For he who exists in the form and equality of the Father, to whom also the Seraphim themselves stand by, to whom a thousand thousands of angels minister, since he emptied himself, then, yes then, he is said to be appointed minister of the holy things and of the true tabernacle. Then also he who is above all creation has been sanctified with us. For he says, \"He who sanctifies and those who are sanctified are all of one.\" For this reason he is not ashamed to call them brothers, saying, \"I will declare your name to my brothers.\" Therefore the one who sanctifies as God, when he became man and dwelt among us and was called brother according to the human nature, then he is also said to be sanctified with us. There is, then, both the need to serve as priest and to be sanctified with us, belonging to the economy with the flesh. And to those who have chosen to think rightly and blamelessly according to the measures of the kenosis, we shall add such things as these. But if we say that the Spirit, who nowhere underwent kenosis, serves as priest, we shall bring him out of the God-befitting glory and reckon him somewhere among things under God, giving him the measure of the created. Or else let them show us that the Spirit became man and underwent an economic condescension, just as indeed the Son did. For it is not because the holy and worshipped Trinity is consubstantial that one would on that account define the account of the incarnation in respect of whichever person one might choose. For it was not the Father himself who became man, nor the Holy Spirit, but the Son alone. Thus the divine Scriptures have initiated us into the mysteries.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Τί τοίνυν παραβιάζονται τὴν ἀλήθειαν, καὶ τὸ πρόφασιν οὐκ ἔχον τοῦ κεκενῶσθαι δεῖν, φημὶ δὴ τὸ Πνεῦμα τὸ ἅγιον, ἐν τοῖς τῆς κενώσεως κατακομίζουσι μέτροις, εἴπερ ἐστὶν ἀληθῶς τοῖς ἱερουργεῖν τεταγμένοις ἐναρίθμιον; Ἱερεὺς μὲν γὰρ ἦν ὁ Μελχισεδέκ. Ἀλλ' εἰς τιμήν φησι τοῦ Υἱοῦ πρὸς τύπον τῆς κατ' αὐτὸν ἐσομένης ἱερωσύνης κατὰ καιροὺς, αὐτὸ δι' ἑαυτοῦ διεμορφοῦτο τὸ Πνεῦμα. Οὐκοῦν, ἐρήσομαι γὰρ, κατημέλησεν ἄρα τὸ Πνεῦμα τὸ ἅγιον, τῆς εἰς τὸν Υἱὸν τιμῆς καὶ ἀγάπης, καὶ ὀλίγα τοῦ πράγματος φροντίζειν ἀξιοῖ· καίτοι πῶς οὐ λῆρος ἤδη ταυτὶ φρονεῖν ἢ λέγειν; Δοξάζει γὰρ τὸν Υἱὸν ὁ Παράκλητος, τουτέστι τὸ Πνεῦμα. Καὶ περὶ αὐτοῦ φησιν, Ἐκεῖνος ἐμὲ δοξάσει. Τὸ τοίνυν τιμᾷν ᾑρημένον καὶ τοῦτο ἀκαταλήκτως, τί μὴ μᾶλλον αὐτὸ γέγονεν Ἀαρών; αὐτὸ δὴ καὶ Κῦρος ὁ Περσῶν τε καὶ Μήδων κρατήσας; καὶ μέν τοι καὶ Ἰησοῦς ὁ τοῦ Ἰωσεδὲκ, καὶ μέν τοι καὶ Ζοροβάβελ ὁ τοῦ Σαλαθιὴλ, ὁ ἐκ φυλῆς Ἰούδα, ἢ καὶ Μωσῆς, πρὸς ὃν εἴρηταί που τὴν Χριστοῦ μεσιτείαν ἐφ' ἑαυτοῦ δεικνύοντα· Προφήτην ἀναστήσω αὐτοῖς ἐκ τῶν ἀδελφῶν αὐτῶν, ὥσπερ σε, καὶ δώσω τοὺς λόγους μου ἐν τῷ στόματι αὐτοῦ, καὶ λαλήσει αὐτοῖς καθὰ ἂν ἐντείλωμαι αὐτῷ; Τί μὴ γέγονεν αὐτὸ καὶ Ἰησοῦς ὁ τοῦ Ναυῆ, ὁ μετὰ Μωσέα στρατηγὸς, ὃς διεβίβασε τὸν Ἰορδάνην τοὺς υἱοὺς Ἰσραὴλ, καὶ περιέτεμε μαχαίραις πετρίναις, εἰσκεκόμικε δὲ καὶ εἰς τὴν γῆν τῆς ἐπαγγελίας; ἢ οὐκ ἐν Χριστῷ βεβαπτίσμεθα καὶ περιτετμήμεθα μὲν ἀχειροποιήτῳ περιτομῇ διὰ Πνεύματος, γεγόναμεν δὲ κληρονόμοι τῆς τῶν οὐρανῶν βασιλείας; καίτοι πῶς τοῦτο οὐκ ἐναργές;","english":"Why then do they do violence to the truth, and to the fact that there is no pretext for saying that the Holy Spirit needed to be emptied—I mean the Holy Spirit—reckoning him among the measures of the kenosis, if indeed he is truly numbered among those appointed to perform sacred rites? For Melchizedek was a priest. But, they say, it was to the honor of the Son, as a type of the priesthood that would be according to him in due seasons, that the Spirit himself formed this by himself. Therefore—for I will ask—did the Holy Spirit then neglect the honor and love toward the Son, and deem the matter worthy of little concern? And yet how is it not already nonsense to think or say these things? For the Paraclete, that is, the Spirit, glorifies the Son. And concerning him he says, He will glorify me. Therefore, what has chosen to honor him and this unceasingly—why has it not rather become Aaron himself? And indeed also Cyrus, who ruled over the Persians and Medes? And indeed also Joshua the son of Josedek, and indeed also Zerubbabel the son of Shealtiel, who was from the tribe of Judah? Or also Moses, to whom it was said somewhere, showing beforehand in himself the mediation of Christ: A prophet will I raise up for them from their brothers, like you, and I will put my words in his mouth, and he will speak to them whatever I command him? Why has it not become Joshua the son of Nun, the commander after Moses, who brought the sons of Israel across the Jordan, and circumcised them with stone knives, and brought them also into the land of promise? Or have we not been baptized into Christ and circumcised with a circumcision made without hands through the Spirit, and have we not become heirs of the kingdom of the heavens? And yet how is this not evident?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"Οὐκοῦν ἢ τὸ Πνεῦμα δώσομεν ἀεὶ μορφούμενον, καὶ ὡς ἐν ἑκάστῳ τῶν ὠνομασμένων, ἵνα τιμήσῃ τὸν Υἱὸν, ἤγουν ἔσται λοιπὸν ἀληθὴς ὁ λόγος, ὡς ὀλίγα τοῦ πρέποντος καταφωρᾶται πεφροντικός· ἐφῆκε γὰρ δὴ τῶν ἀρχαιοτέρων τισὶν εἰς τύπον καὶ ὁμοίωσιν πλάττεσθαι τοῦ Υἱοῦ· ἄπαγε τῆς τῶν λογισμῶν ἀτοπίας. Οὐκοῦν ἄνθρωπος ὁ Μελχισεδὲκ, οὐχὶ τὸ Πνεῦμα τὸ ἅγιον. ηʹ. Ὅτι δὲ οὐδ' ἂν εἶναι νοοῖτο δύναμις ἁγία καὶ λειτουργικὴ, καθὰ φρονεῖν ἔδοξέ τισι, φέρε δὴ λέγωμεν, τὰ ἐξ εἰκότων συλλέγοντες λογισμῶν εἰς τὴν τῆς ἀληθείας ἀπόδειξιν. Ἐκείνοις μὲν γὰρ, τοιόσδε τις καὶ σοφὸς, καθάπερ οὖν οἴονται κατὰ σφᾶς αὐτοὺς, συντέθηται λόγος. Ἐπειδὴ γὰρ, φησὶ, γέγραπται περὶ τοῦ Μελχισεδὲκ, ὡς ἀπάτωρ τε ἦν, καὶ ἀμήτωρ, καὶ μὴν καὶ ἀγενεαλόγητος· εὐλόγηκε δὲ καίτοι τοσοῦτον ὅντα τὸν Ἀβραάμ· Εὐλογεῖται δὲ τὸ ἔλαττον ὑπὸ τοῦ κρείττονος καὶ μείζονος, ἁπάσης ἀντιλογίας δίχα· μὴ νοείσθω, καθ' ἡμᾶς, ἀλλ' ἔστω τὴν φύσιν ἄγγελος, ἤγουν, τῶν ἄνω δυνάμεων καὶ λειτουργικῶν μία τις σεπτὴ καὶ δεδοξασμένη. Ἐγὼ δὲ, ἀγαπητοὶ, τεθαύμακα λίαν, εἰ τρόπος αὐτοὺς εὐλαβείας τῆς","english":"Therefore either we will grant that the Spirit is always being formed, and as it were in each of those named, in order to honor the Son—or else the argument will henceforth be true, that he is convicted of having taken thought for too few things befitting him; for he allowed some of the more ancient to be molded into a type and likeness of the Son. Away with the absurdity of such reasonings! Therefore Melchizedek is a man, not the Holy Spirit. 8. But that he would not even be understood to be a holy and ministering power, as some have seemed to think, come then, let us state it, gathering from probable reasonings for the demonstration of the truth. For against them a certain argument, such and so wise—as they suppose among themselves—has been composed. For since, he says, it is written concerning Melchizedek that he was fatherless and motherless, and indeed also without genealogy; and he blessed Abraham, though he was so great; and the lesser is blessed by the better and greater, without any dispute—let him not be understood, according to us, but let him be by nature an angel, or one of the powers above and ministering, venerable and glorious. But I, beloved, have greatly marveled if a manner of piety...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"εἰς τὸν θεσπέσιον Ἀβραὰμ, τῆς τοῦ χρησίμου καὶ πρέποντος ἀπεκόμισε θήρας, καὶ τῶν ἀναγκαίων εἰς ἀληθείας εὕρεσιν ἀπεβουκόλισε λογισμῶν. Εἰς ὁμοίωσιν γὰρ δὴ καὶ τύπον τοῦ Ἐμμανουὴλ παραδεικνύντες ἡμῖν τὸν Μελχισεδὲκ, οὐκ εἰς τὴν τῶν πραγμάτων ποιότητα βλέπουσιν, ἢ τὸν τῆς ἱερωσύνης δοκιμάζουσι τρόπον· βασανίζουσι δὲ μᾶλλον τῶν εἰς τοῦτο παρενηνεγμένων τὰς φύσεις. Τί γὰρ ἂν γένοιτο τὸ λυποῦν, φαίη τις ἂν εἰκότως αὐτοῖς, εὐλογεῖσθαι τὸν Ἀβραὰμ, ὡς ἐξ ἀνθρώπου τυχὸν τοῦ Μελχισεδὲκ, κἂν εἰ μὴ νοοῖτο κρείττων αὐτοῦ; Οὐ γὰρ αἱ φύσεις ἐν τούτοις, ἀλλ' ὁ τῶν δρωμένων δοκιμάζεται νοῦς, καὶ τῆς ἀληθείας οἱ λόγοι, τῶν ἐν σκιαῖς αἰνιγμάτων ἀμείνους προαναφαίνονται. Ὅτι γάρ ἐστι τῶν λίαν ἀτοποτάτων, οὐχὶ τὰ ἐκ τῶν σημαινομένων ἀντιπαρεξάγειν τοῖς ἐν σκιαῖς, ἐπ' αὐτὰς δὲ μᾶλλον ἰέναι τὰς φύσεις τῶν εἰς μέσον ἐνηνεγμένων, εἴσῃ τοι κἀντεῦθεν. Ἀπόλεκτος ἦν Ἀαρὼν, προεστηκὼς καὶ ἡγούμενος τῆς ἁγίας σκηνῆς, ταῖς ἀνωτάτω τιμαῖς ἐν ἱερωσύνῃ κατεστεμμένος. Πῶς οὖν ἡγιάζετο; ἢ κριὸς ἐσφάζετο, καὶ τῷ αἵματι κατεχρίετο τὸ ἄκρον τοῦ ὠτὸς τοῦ δεξιοῦ, καὶ μὴν καὶ χειρὸς καὶ ποδός· ἐτελειοῦτο δὲ οὔτω, πρὸς ἱερουργίαν; ἀλλ', ὦ βέλτιστοι, φαίην ἂν αὐτοῖς, εἰ ταῖς φύσεσι τῶν ἁγιαζόντων καὶ τῶν ἁγιαζομένων προσκεῖσθαι καλόν· καὶ οὐχὶ δὴ μᾶλλον ὡς ἐκ τύπου καὶ σκιᾶς ἐπ' αὐτὸ τῆς ἀληθείας ἰέναι τὸ κάλλος, πῶς ἔτι τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται; Τί τὸ ἄμεινον ἐν τούτοις, φραζόντων ἐκεῖνοι. Ἆρα καὶ κριοῦ κατόπιν τὸν Ἀαρὼν θήσομεν; ἐν ἀλόγῳ ζώῳ τελειοῦται τὸ λογικόν.","english":"To the wondrous Abraham, he carried him away from the hunt of the useful and the fitting, and led him away from the thoughts necessary for the discovery of truth. For in presenting Melchizedek to us as a likeness and type of Emmanuel, they do not look to the quality of the things, nor do they examine the manner of the priesthood; rather, they scrutinize the natures of those brought forward for this purpose. For what would be the grievance, someone might reasonably say to them, that Abraham is blessed, as perhaps by a man, Melchizedek, even if he is not understood to be better than him? For it is not the natures that are examined in these matters, but the meaning of the things done, and the words of truth are shown forth beforehand as better than the riddles in shadows. For that it is among the most absurd things, not to set the things signified against the things in shadows, but rather to go to the very natures of those brought into the midst, you will know from this as well. Aaron was chosen, standing before and leading the holy tabernacle, crowned with the highest honors in the priesthood. How then was he sanctified? Or was a ram slaughtered, and with its blood the tip of the right ear was smeared, and indeed also of the hand and foot; and was he thus perfected for the priestly service? But, O best of men, I would say to them, if it is good to attend to the natures of those who sanctify and those who are sanctified—and not rather to go to the very beauty of truth as from type and shadow—how is the lesser still blessed by the greater? Let them tell us what is better in these things. Shall we then place Aaron behind a ram? In an irrational animal the rational is perfected.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Αἵματι προβάτων τὸν ἀπόλεκτον εἰς ἱερωσύνην ἡγιᾶσθαι φήσομεν, καὶ σποδὸς δαμάλεως ῥαντίζουσα, τοὺς κεκοινωμένους ἀγιάζει, πρὸς τὴν τῆς σαρκὸς καθαρότητα· τί οὖν ἄρα τὸ χρῆμα; τί τῶν νοημάτων τὸ βάθος; Τύποι καὶ εἰκόνες τὰ δρώμενα, καὶ ἵν' οὕτως εἴπωμεν, ἁγιασμοῦ προανάδειξις ἦν τοῦ κατὰ Χριστόν. Ὁ δὲ τύπος ἐν πράγμασιν, οὐκ ἐν τῇ τῶν ἁγιαζόντων, ἤγουν τῶν ἁγιαζομένων καταφωρᾶται φύσει. Ἐπεὶ, καθάπερ ἔφην ἀρτίως, τὸ κρεῖττον ὑπὸ τοῦ ἐλάττονος εὐλογεῖται, εἴπερ ἐστὶν ἐν ἀμείνοσιν ἡ ἀνθρώπου φύσις δαμάλεως καὶ κριοῦ. Μὴ τοίνυν ἐρυθριάτωσαν, κἂν εἰ πολὺ κρείττων ὑπάρχων ὁ Ἀβραὰμ τοῦ Μελχισεδὲκ, εὐλογεῖσθαι λέγηται παρ' αὐτοῦ. Ὁ γὰρ τύπος ἦν ὁ νικῶν, καὶ οὐχὶ δὴ μᾶλλον ἡ τοῦ εὐλογοῦντος φύσις. Θαυμάζω δὲ ὅτι καὶ εἰς ὁμοίωσιν καὶ τύπον διαμορφοῦντες αὐτὸν τοῦ Υἱοῦ, ἀμήτορά τε εἶναι καὶ ἀπάτορά φασιν ὡς ἄγγελον, καίτοι τρόπον τινὰ καὶ ἀμφιθαλοῦς ὄντος Χριστοῦ. Γέγονε γὰρ αὐτῷ μήτηρ μὲν ἐπὶ γῆς, ἡ ἁγία Παρθένος. Ἦν δὲ καὶ ἔστιν ἐν οὐρανῷ Πατὴρ, ὁ Θεός. Δεῖν δὲ οἶμαι τὰς εἰκόνας γράφεσθαι, πρὸς τὰ ἀρχέτυπα. Ἐπειδὴ δὲ, Μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς ἔχειν τέλος τὸν Μελχισεδὲκ ὁ θεσπέσιος ἔφη Παῦλος, ταύτῃτοι καὶ δύναμιν λογικὴν καὶ ἱερουργὸν ὑπάρχειν αὐτὸν, διατείνονταί τε καὶ λέγουσιν· οὐκ ἐννοοῦντες, ὅτι παρατρέχει τι τῶν ἀναγκαίων αὐτούς. Οὐδὲν γὰρ τῶν τελούντων ἐν γενητοῖς, ἄναρχον ἔσται κατὰ τὸν χρόνον. Ἀλλ' εἴτιπερ ὅλως παρῆκται πρὸς ὕπαρξιν, τοῦτο καὶ ἀρχὴν ἔχει ζωῆς καὶ ἡμερῶν. Τίς οὖν ἄρα τῷ μακαρίῳ Παύλῳ γέγονε σκοπὸς τοῦ λόγου;","english":"Shall we say that the chosen one was sanctified for the priesthood by the blood of sheep, and that the ashes of a heifer, when sprinkled, sanctify those who have been defiled, with a view to the purity of the flesh? What then is the meaning? What is the depth of the thoughts? The things performed are types and images, and, so to speak, a fore-announcement of the sanctification that is according to Christ. But the type is discerned in the realities, not in the nature of those who sanctify, that is, of those who are sanctified. Since, as I said just now, the better is blessed by the lesser, if indeed the nature of man is among the better things than a heifer and a ram. Let them not then blush, even if Abraham, being far better than Melchizedek, is said to be blessed by him. For it was the type that prevailed, and not rather the nature of the one who blesses. But I marvel that, shaping him into a likeness and type of the Son, they say he is both motherless and fatherless, as an angel, although Christ is in a certain way also of two parents. For he had a mother on earth, the holy Virgin. And he had and has a Father in heaven, God. But I think the images ought to be written in accordance with the archetypes. And since the divine Paul said that Melchizedek has neither beginning of days nor end of life, for this reason they maintain and say that he is also a rational and priestly power; not understanding that something necessary escapes them. For none of those who are perfected among generated things will be without beginning in respect of time. But whatever has at all been brought into existence, this also has a beginning of life and of days. What then was the aim of the blessed Paul's discourse?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"ἢ πῶς εἰς τύπον καὶ ὁμοίωσιν τοῦ Χριστοῦ παρέδειξε τὸν Μελχισεδέκ; Τῶν ἐξ εἰκαιότητος οὖν ἐννοιῶν τὸν νοῦν ἀποστήσαντες, φέρε δὴ φέρε διασκεψώμεθα, καὶ ὡς ἔνι λέγωμεν. θʹ. Νομομαθὴς ὢν ἄγαν, οὐκ ἐξ ἁπλῶν ἐννοιῶν τὸν πρὸς Ἰουδαίους ποιεῖται λόγον, ἀλλ' ἐκ γραμμάτων Μωσαϊκῶν, οἷς ἦν εἰκὸς καὶ οὐχ ἑκόντας παραχωρεῖν τοὺς τῇ ἀληθείᾳ πολεμεῖν ἐγνωκότας. Δέχεται τοίνυν τὸν Μελχισεδὲκ εἰς ὁμοίωσιν τότε καὶ ὑποτύπωσιν τοῦ Χριστοῦ, διά τοι τὸ λέγεσθαι βασιλέα δικαιοσύνης, καὶ μὴν καὶ εἰρήνης. Πρέποι γὰρ ἂν, οἶμαι, ταυτὶ δὴ μόνῳ κατὰ λόγον τὸν μυστικὸν, τῷ Ἐμμανουήλ. Δικαιοσύνης γὰρ καὶ εἰρήνης πρύτανις ἀνεδείχθη τοῖς ἐπὶ γῆς. Καὶ δεδικαιώμεθα μὲν ἐν αὐτῷ, τὸ τῆς ἁμαρτίας ἄχθος ἀποπεμψάμενοι. Ἐσχήκαμεν δὲ καὶ εἰρήνην τὴν πρὸς τὸν Πατέρα καὶ Θεὸν, τὴν μεσολαβοῦσάν τε καὶ διιστῶσαν ἡμᾶς τῶν τρόπων ἀκαθαρσίαν ἀπονιψάμενοι, ἑνούμενοί τε ὥσπερ\n\nαὐτῷ διὰ πνεύματος· Ὁ γὰρ κολλώμενος τῷ Κυρίῳ, φησὶν, ἓν πνεῦμά ἐστιν. Ἔστι τοίνυν κατά γε τὴν Ἑλλάδα φωνὴν, Μελχὶ μὲν, ὁ βασιλεύς· Σεδὲκ δὲ, δικαιοσύνη. Καὶ ἴδοι τις ἂν τὸν Μελχισεδὲκ, ὡς ἐν ἰδίᾳ κλήσει πεπλουτηκότα, κατά γε τὴν ἐκ τῶν σημαινομένων δύναμιν, τὸ, βασιλεὺς δικαιοσύνης. Ἐν δὲ τῷ βασιλεὺς εἰρῆσθαι Σαλὴμ βασιλεὺς εἰρήνης. Ἥρμοσε δὴ οὖν ὁ θεσπέσιος Παῦλος, ὡς ἐξ ὁμοιώσεως ἤδη σαφοῦς τε καὶ ἐμφανοῦς τοῦ Μελχισεδὲκ, τὰ τοιάδε Χριστῷ. Δέχεται δὲ τῆς ὑπὲρ νόμον ἰερωσύνης σύμβολον, τὸ κατευλογῆσαι τὸν Ἀβραὰμ, οἶνόν τε καὶ ἄρτους αὐτῷ παρασχεῖν. Εὐλογούμεθα γὰρ οὐχ ἑτέρως παρὰ Χριστοῦ, τοῦ μεγάλου τε καὶ ἀληθοῦς ἱερέως.","english":"Or how did he prefigure Melchizedek as a type and likeness of Christ? Therefore, having turned the mind away from random notions, come now, come, let us examine, and let us speak as far as possible. 9. Being exceedingly learned in the law, he does not make his argument to the Jews from simple notions, but from the Mosaic writings, to which those who have resolved to fight against the truth would reasonably, even unwillingly, yield. He therefore accepts Melchizedek as a likeness and prefiguration of Christ at that time, because he is called king of righteousness, and indeed also of peace. For these things, I think, would fittingly belong to the mystical Word alone, to Emmanuel. For he was shown forth as the president of righteousness and peace to those on earth. And we have been justified in him, having sent away the burden of sin. And we have also had peace with the Father and God, having washed away the uncleanness that intervenes and separates us from our ways, and being united as it were to him through the Spirit. For he who is joined to the Lord, it says, is one spirit. Therefore, in the Greek tongue, Melchi means king; and Sedek, righteousness. And one may see that Melchizedek, as it were enriched in his own calling, according to the force of the meanings, is \"king of righteousness.\" And in that he is called king of Salem, \"king of peace.\" The divine Paul therefore harmonized these things to Christ, as from the now clear and manifest likeness of Melchizedek. And he receives the symbol of the priesthood beyond the law—the blessing of Abraham, and providing him with wine and loaves. For we are blessed in no other way than by Christ, the great and true priest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"Εὐλογούμεθα δὲ κατὰ τὸν θεσπέσιον Ἀβραὰμ, εὐσθενέστατα καταγωνισάμενοι τοὺς ἄρχοντας τοῦ αἰῶνος τούτου, καὶ τῆς τῶν πολεμίων χειρὸς ἀμείνους ἀναδεικνύμενοι, καὶ μηδενὸς τῶν ἐν κόσμῳ δεδεημένοι· πλοῦτον δὲ μᾶλλον ἡγούμενοι νοητὸν τὰ παρὰ Θεοῦ, καὶ τὴν εὐκλεᾶ καὶ ἀμάραντον τῶν ἄνωθεν χαρισμάτων διανομήν. Ἐννόει γὰρ ὅτι νενικηκότα τὸν Ἀβραὰμ, καὶ ὑποστρέφοντα μὲν ἐκ τῆς κοπῆς τῶν βασιλέων, καθὰ γέγραπται, οὐκ ἀξιώσαντα δέ τι παρὰ τοῦ Σοδόμων ἄρχοντος εἰς ἰδίαν κτῆσιν ἑλεῖν, εὐλόγησε τὸν Μελχισεδέκ. Ὁ μὲν γὰρ Σοδομιτῶν ἡγούμενος, ὡς νενικηκότι τῷ Ἀβραὰμ ἔφασκε· Δός μοι τοὺς ἄνδρας, τὴν δὲ ἵππον λάβε σεαυτῷ· ὁ δὲ μηδενὸς τῶν ἐκείνου μεταποιεῖσθαι διεγνωκὼς, Ἐκτενῶ, φησὶ, τὴν χεῖρά μου πρὸς τὸν Θεὸν τὸν ὕψιστον, ὃς ἔκτισε τὸν οὐρανὸν καὶ τὴν γῆν, εἰ ἀπὸ σπαρτίου ἕως σφαιρωτῆρος ὑποδήματος λήψομαι ἀπὸ πάντων τῶν σῶν, ἵνα μὴ εἴπῃς· Ἐγὼ ἐπλούτισα τὸν Ἀβραάμ. Χαίρειν γὰρ ἁγίοις ἔθος οὐκ ἐπὶ πλούτῳ κοσμικῷ. Κεκρατηκότες τοίνυν ὁρατῶν τε καὶ ἀοράτων ἐχθρῶν, καὶ οὐδὲν ἀπὸ κόσμου δεχόμενοι, τιμῶντες δὲ μᾶλλον τὸν ἄνωθεν πλοῦτον, εὐλογούμεθα διὰ Χριστοῦ, τοῦ τῆς εἰρήνης βασιλέως. Εὐλογούμεθα δὲ, ξένιον ὥσπερ οὐρανοῦ, καὶ ζωῆς ἐφόδιον δεχόμενοι τὰ μυστικά. Σεσιγήσθω γὰρ τέως, εἰ δοκεῖ· εὐλογούμεθα δὲ παρὰ Χριστοῦ καὶ πρεσβείαις ταῖς ὑπὲρ ἡμῶν πρὸς τὸν Πατέρα. Ὁ μὲν γὰρ Μελχισεδὲκ εὐλόγει τὸν Ἀβραὰμ, οὕτω λέγων· Εὐλογητὸς ὁ Θεὸς ὁ ὕψιστος, ὂς ἔδωκε τοὺς ἐχθρούς σου ὑποχειρίους σοι. Ὁ δὲ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, τὸ πάντων ἡμῶν ἱλαστήριον, Πάτερ ἅγιε, φησὶ, τήρησον αὐτοὺς ἐν τῇ ἀληθείᾳ σου.","english":"But we are blessed according to the wondrous Abraham, having most mightily overcome the rulers of this age, and being shown better than the hand of enemies, and needing nothing of the things in the world; but rather counting as intelligible wealth the things from God, and the glorious and unfading distribution of gifts from above. For consider that Abraham, having conquered and returned from the slaughter of the kings, as it is written, and having not deigned to take anything from the ruler of the Sodomites for his own possession, blessed Melchizedek. For the leader of the Sodomites said to Abraham as to one who had conquered: Give me the men, but take the horses for yourself; but he, having determined to claim nothing of his things, says, I will stretch out my hand to the most high God, who created heaven and earth, if I will take from a thread to a sandal strap from all your things, so that you may not say: I made Abraham rich. For it is not the custom of the saints to rejoice in worldly wealth. Having therefore prevailed over visible and invisible enemies, and receiving nothing from the world, but rather honoring the wealth from above, we are blessed through Christ, the king of peace. And we are blessed, receiving the mystical things as a kind of gift of heaven and provision for life. For let it be silenced for now, if it seems good; but we are blessed by Christ and by his intercessions on our behalf to the Father. For Melchizedek blessed Abraham, saying thus: Blessed be the most high God, who has given your enemies subject to you. But our Lord Jesus Christ, the propitiation of us all, says, Holy Father, keep them in your truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Οὐκοῦν καὶ ἐκ τῆς τῶν ὀνομάτων ἑρμηνείας ἁρπάζει τὸ χρήσιμον, εἰς ὑποτύπωσιν τοῦ Χριστοῦ. Καὶ αὐτὸν δὲ τῆς ἱερωσύνης τὸν τρόπον, εἰς παράδειξιν τοῦ πράγματος ἐποιεῖτο σαφῆ. Ἄρτους γὰρ καὶ οἶνον ἐξεκόμιζεν ὁ Μελχισεδέκ. Ὅτι δὲ ἀπάτωρ ἢ ἀμήτωρ ἦν, ἤγουν ἀγενεαλόγητος, ἢ ἀρχὴν ἡμερῶν, ἢ τέλος ζωῆς οὐκ ἔχων ὁ Μελχισεδὲκ, οὐδαμοῦ διαμεμήνυκε τὸ Γράμμα τὸ ἱερόν. Πεφενάκικεν οὖν ἄρα, φαίη τις ἂν ἴσως, ὁ θεσπέσιος Παῦλος. Οὐ τοῦτό φαμεν, μὴ γένοιτο· λαλεῖ γὰρ ἀλήθειαν· δέχεται δὲ μᾶλλον ὁ μυσταγωγὸς τεχνίτης, ἀνάγων εἰς τύπον τῆς δόξης τοῦ Ἐμμανουὴλ καὶ τὴν ἐπὶ τούτοις αὐτοῖς οἰκονομικὴν ἀφήγησιν. Ὅτι γὰρ μόνον ἦν ἱερεὺς ὁ Μελχισεδὲκ, ἡ θεόπνευστος ἡμῖν ὑπέφηνε Γραφὴ, γένος οὐκ ὀνομάσασα, ἢ τίνος ἐξέφυ πατρὸς ἢ μητρός· ἀλλ' οὐδὲ εἰς πόσον ἐτῶν κατέληξεν ἀριθμὸν, ἢ ποίας ἔχων εὑρίσκεται τῆς ἱερωσύνης τὰς διαδοχὰς προσθεῖσαν εὑρίσκομεν. Ὑποπλάττεται τοίνυν ἡ τῶν τοσούτων ἡμῖν ἀφήγησις, οἱονεί πως τὸ διηνεκὲς καὶ ἄναρχον τοῦ Χριστοῦ, καθὸ νοεῖται Θεός. Ἄναρχον δέ φημι, τὸ ὡς ἐν ποσότητι, δηλονότι τῇ κατὰ χρόνον. Αὐτὸς γάρ ἐστι τῶν αἰώνων ὁ ποιητής. Ὑπεμφαίνει δὲ πρὸς τούτῳ καὶ τὸ ἀκατάληκτον τῆς ἱερωσύνης. Διὰ τοῦτό φησιν ὁ μακάριος Παῦλος περὶ τοῦ Μελχισεδὲκ, ὅτι μήτε ἀρχὴν ἡμερῶν μήτε ζωῆς τέλος ἔχων, ἀφωμοιωμένος δὲ τῷ Υἱῷ τοῦ Θεοῦ μένει εἰς τὸ διηνεκὲς ἱερεύς. Ἔοικε δὲ καὶ ἕτερόν τι σοφὸν βεβουλεῦσθαι πάλιν· καὶ τί δὴ τοῦτό ἐστιν, ὡς ἂν οἷός τε ὦ, διειπεῖν πειράσομαι. ιʹ.","english":"Therefore he also seizes what is useful from the interpretation of the names, for a prefiguration of Christ. And he made the very manner of the priesthood a clear demonstration of the matter. For Melchisedek brought out bread and wine. But that he was fatherless or motherless, that is, without genealogy, or that Melchisedek had neither beginning of days nor end of life, the sacred Scripture has nowhere indicated. The divine Paul, then, has perhaps, someone might say, deceived us. We do not say this—God forbid—for he speaks the truth; rather the master-craftsman of the mysteries receives it, leading even the economical narrative concerning these very things up to a type of the glory of Emmanuel. For that Melchisedek was a priest only, the God-inspired Scripture has shown us, not naming his race, nor of what father or mother he sprang; nor indeed to how great a number of years he came, nor do we find it added what sort of successors of the priesthood he had. Therefore the narrative of so many things is molded for us, as it were in some way, into the continuous and unbeginning nature of Christ, insofar as he is understood as God. And I call unbeginning that which is, as it were, in quantity—clearly, in respect of time. For he is the maker of the ages. And in addition to this, it also intimates the unceasing character of the priesthood. For this reason the blessed Paul says concerning Melchisedek, that having neither beginning of days nor end of life, but made like the Son of God, he remains a priest continually. And it seems he has again wisely purposed something else; and what this is, I shall attempt to explain as best I can. 10.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Ἀντέπραττον οἱ Ἰουδαῖοι τοῖς περὶ Χριστοῦ κηρύγμασι, καὶ τῶν ἀποστολικῶν σπουδασμάτων μονονουχὶ καταμειδιᾷν ἐτόλμων, δύο ταῦτα προτείνοντες· ἒν μὲν, ὡς εἴη τῶν ἀμηχάνων τὴν τοῖς πατράσι διωρισμένην διὰ φωνῆς τοῦ πανσόφου\n\nΜωσέως ἀπρακτεῖν ἐντολὴν, καὶ ἀθετεῖσθαι τὸν νόμον, πολιτείας ἑτέρας, τῆς οὐδενὶ τῶν πάλαι διεγνωσμένης, ἀδοκήτως εἰσκρινομένης· ἕτερον δὲ αὖ· Μὴ γὰρ δὴ χρῆναι διισχυρίζοντο τῆς ἱερωσύνης τὴν δόξαν ἔξω τῆς ἀπολέκτου φέρεσθαι φυλῆς, τουτέστι, τῆς τοῦ Λευΐ. Ἄνω τε καὶ κάτω τῆς ἐν ἱερῷ λειτουργίας ἀποσοβοῦντος Θεοῦ τοὺς οὐκ ὄντας αὐτῆς, καὶ δίκην εὐθὺς τῷ τοιῷδε τολμήματι καθορίζοντος τὴν ἐσχάτην. Ἀγωνίζεται τοίνυν νομομαθὴς ὢν ὁ Παῦλος, καὶ πειρᾶται πληροφορεῖν, ἀπό τε τοῦ εἰκότος, καὶ μέντοι καὶ ἐξ αὐτῆς τῆς θεοπνεύστου Γραφῆς, ὅτι καὶ νόμου καινότης, καὶ ἱερωσύνης αὐτῆς προανεφωνεῖτο μετάθεσις· καὶ προανέλαμψεν ἐν τύποις ἡ ἑκατέρου δήλωσις. Δέχεται δὴ οὖν οὐκ ἐκ φυλῆς ὄντα Λευϊτικῆς τὸν Μελχισεδὲκ, εἶτα δείκνυσιν ἱερέα μὲν ὄντα τοῦ ὑψίστου Θεοῦ, προσάγοντα δὲ καὶ ἄρτους καὶ οἶνον, ἔφη τε οὕτω περὶ αὐτοῦ· Θεωρεῖτε δὲ πηλίκος οὗτος, ᾧ καὶ δεκάτην Ἀβραὰμ ἔδωκεν ἐκ τῶν ἀκροθινίων ὁ πατριάρχης. Καὶ οἱ μὲν ἐκ τῶν υἱῶν Λευῒ τὴν ἱερατείαν λαμβάνοντες, ἐντολὴν ἔχουσιν ἀποδεκατοῦν τὸν λαὸν κατὰ τὸν νόμον, τουτέστι, τοὺς ἀδελφοὺς αὐτῶν, καίπερ ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ. Ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν, δεδεκάτωκε τὸν Ἀβραὰμ, καὶ τὸν ἔχοντα τὰς ἐπαγγελίας εὐλόγηκε· χωρὶς δὲ πάσης ἀντιλογίας τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται.","english":"The Jews opposed the proclamations about Christ, and they all but dared to laugh at the apostolic labors, putting forward these two things: one, that it was among impossibilities for the commandment ordained to the fathers through the voice of the all-wise Moses to be left unfulfilled, and for the law to be set aside, when another constitution, one not recognized by any of old, was unexpectedly being brought in; and the other, in turn: for they insisted that the glory of the priesthood ought not to be carried outside the chosen tribe, that is, the tribe of Levi. God drives away from the sacred ministry those who are not of it, both above and below, and straightway fixes the ultimate penalty for such a daring act. Paul, then, being learned in the law, contends and tries to give full assurance, both from what is fitting and indeed from the God-inspired Scripture itself, that both a newness of law and a transposition of the priesthood itself were foretold; and the manifestation of each shone forth beforehand in types. He accepts, then, that Melchisedek was not of the Levitical tribe, and then shows that he was a priest of the most high God, bringing both bread and wine, and he spoke thus concerning him: Consider how great this man is, to whom Abraham the patriarch gave a tenth of the spoils. And those who receive the priesthood from the sons of Levi have a commandment to tithe the people according to the law, that is, their brothers, although they have come out of the loins of Abraham. But he who is not descended from them has tithed Abraham, and has blessed the one who had the promises; and without any dispute the lesser is blessed by the greater.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Ἀλλ' οὐκ ἐν τῇ φύσει τὴν ὑπεροχὴν τῷ Μελχισεδὲκ, ἀλλ' ἔν γε τῷ τρόπῳ τῆς ἱερωσύνης ἐνεῖναί φαμεν, οὐκ ἀνανεύοντος τοῦ προπάτορος Ἀβραὰμ, ἀπονέμοντος δὲ ὥσπερ τὸ προὔχειν αὐτῷ, δι' ὧν ἔγνω τιμᾷν, καὶ αὐταῖς ταῖς τῶν δεκατῶν προσαγωγαῖς. Ἀποδεκατοῦσι μὲν γὰρ οἱ ἐξ αἵματος Λευῒ τὸν λαὸν, καίπερ ὄντας ἀδελφούς· ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν, τουτέστιν, ὁ Μελχισεδὲκ (οὐ γὰρ ἦν ἐκ φυλῆς Λευΐ), δεδεκάτωκε τὸν Ἀβραὰμ, καὶ εὐλόγηκε. Καὶ ὁ μὲν τύπος, ἐν τούτοις. Χριστὸς δὲ δὴ αὖ, ὁ ἐν σκιαῖς γραφόμενος, ἀγενεαλόγητος ὢν, τοῖς κατὰ νόμον ἱερᾶσθαι τεταγμένοις (ἀνατέταλκε γὰρ ἐκ τῆς Ἰούδα φυλῆς, εἰς ἣν οὐδὲν περὶ ἱερέων Μωσῆς ἐλάλησε), δεδεκάτωκε τοὺς υἱοὺς Λευῒ, τουτέστι, τὴν κατὰ νόμον ἱερωσύνην. Δεδεκάτωκε δὲ πάλαι μὲν ἐν Μελχισεδέκ· ὕστερον δὲ καὶ ἐν Ἀαρών. Ἀπεδεκάτου γὰρ καὶ αὐτὸς τοὺς υἱοὺς Λευΐ, τύπον ἐπέχων τῆςἰερωσύνης Χριστοῦ, καθάπερ ἤδη προείπομεν. ιαʹ. Ἀποδέδεικται τοίνυν ἐν μὲν τῷ Μελχισεδὲκ, ὅτι μεταστήσεταί ποτε τῆς ἱερωσύνης τὸ χρῆμα, τῆς κατὰ νόμον ἱερατευούσης φυλῆς· καὶ μὴν, ὅτι καὶ ἕτερος ἱερουργίας ἀναλάμψει τρόπος τε καὶ νόμος. Ἦν γάρ πως ἀνάγκη συμμεθίστασθαι καὶ ἀποφοιτᾷν ταῖς ἱερουργίαις καὶ αὐτὸν τὸν νόμον. Τοιγάρτοι καὶ ὁ θεσπέσιος Παῦλος φιλοσοφεῖ τὰ τοιάδε, καί φησιν· Εἰ μὲν οὖν τελείωσις διὰ τῆς Λευϊτικῆς ἱερωσύνης ἦν (ὁ λαὸς γὰρ ἐπ' αὐτῆς νενομοθέτηται), τίς ἔτι χρεία κατὰ τὴν τάξιν τοῦ Μελχισεδὲκ ἕτερον ἀνίστασθαι ἱερέα, καὶ οὐ κατὰ τὴν τάξιν Ἀαρὼν λέγεσθαι; Μετατιθεμένης γὰρ τῆς ἱερωσύνης, ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται. Καὶ πάλιν·","english":"But we say that the superiority belongs to Melchizedek not in nature, but in the manner of his priesthood—the forefather Abraham not refusing it, but as it were assigning him preeminence through the honors by which he knew to honor him, and by the very offerings of tithes. For those of the blood of Levi receive tithes from the people, though they are brothers; but the one not reckoned in their genealogy—that is, Melchizedek (for he was not of the tribe of Levi)—received tithes from Abraham and blessed him. And in these things there is the type. But Christ himself, who is written in shadows, being without genealogy, has received tithes from those appointed to serve as priests according to the law (for he has arisen from the tribe of Judah, about which Moses spoke nothing concerning priests)—he has tithed the sons of Levi, that is, the priesthood according to the law. He tithed them long ago in Melchizedek, and later also in Aaron. For he too tithed the sons of Levi, holding the type of the priesthood of Christ, just as we have already said. 11. It has therefore been demonstrated in Melchizedek that the institution of the priesthood would one day be transferred from the tribe that served as priests according to the law; and indeed, that another manner and law of priestly service would arise. For it was somehow necessary that the law itself should be changed and depart along with the priestly services. Therefore the divine Paul also philosophizes on such matters, saying: If then perfection were through the Levitical priesthood (for the people received the law under it), what further need was there for another priest to arise according to the order of Melchizedek, and not to be called according to the order of Aaron? For when the priesthood is changed, of necessity there is also a change of law. And again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Καὶ περισσότερον ἔτι κατάδηλόν ἐστιν, εἰ κατὰ τὴν τάξιν Μελχισεδὲκ ἀνίσταται ἱερεὺς ἕτερος, ὃς οὐ κατὰ νόμον ἐντολῆς σαρκίνης γέγονεν, ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου. Μαρτυρεῖται γὰρ, Ὅτι σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. Ὁρᾷς ὅπως τὸ μηδὲν δύνασθαι τελειοῦν τῆς κατὰ νόμον ἱερωσύνης καταψηφίζεται, χρησιμωτάτην ἀποδεικνὺς τῆς κρείττονος ἐντολῆς τὴν ἐπεισφοράν. Εἰ γὰρ ἦν ἐν ἐκείνῃ τὸ ἀναγκαῖον, τί μὴ μᾶλλον, φησὶ, κατὰ τὴν τάξιν Ἀαρὼν ἱερεὺς ἕτερος ἀναδείκνυται, καὶ οὐ κατὰ τὴν τάξιν Μελχισεδὲκ, ὃς ἦν ὁμοίωσις καὶ τύπος Χριστοῦ, ἥκιστα μὲν σαρκικῶς ἱερατεύοντος ἔτι, κατὰ δύναμιν δὲ μᾶλλον ἀκαταλύτου ζωῆς; Τρέφει γὰρ ἡμᾶς εἰς ἀμάραντον ζωὴν ταῖς μυστικαῖς ἱερουργίαις, καίτοι σαρκικῶς ἱερατεύοντος Ἀαρών. Βουθυσίαι τε γὰρ δι' αὐτοῦ, καὶ προβάτων ἦσαν σφαγαὶ, καὶ σποδὸς δαμάλεων ῥαντίζουσα τοὺς κεκοινωμένους, πρὸς τὴν τῆς σαρκὸς καθαρότητα· καὶ ἕτερα ἄττα πρὸς τούτοις, οὐ τελειοῦντα κατὰ συνείδησιν τοὺς λατρεύοντας. Ἀδύνατον γὰρ αἷμα ταύρων, ἀφαιρεῖν ἁμαρτίας. Ὅτε τοίνυν καὶ ἕτερος ἡμῖν εἰσκεκόμισται τρόπος ἱερουργίας","english":"And it is still more evident if another priest arises according to the order of Melchizedek, who has become a priest not according to a law of fleshly commandment, but according to the power of an indestructible life. For it is testified, \"You are a priest forever according to the order of Melchizedek.\" Do you see how he condemns the priesthood according to the law as being able to perfect nothing, showing the introduction of the better commandment to be most useful? For if the necessary thing were in that priesthood, why, he says, is another priest appointed not according to the order of Aaron, and not according to the order of Melchizedek, who was a likeness and type of Christ—who does not priest in a fleshly manner, but rather according to the power of an indestructible life? For he nourishes us unto unfading life by the mystical sacred rites, although Aaron priest in a fleshly manner. For there were sacrifices of oxen through him, and slaughters of sheep, and the ashes of a heifer sprinkling those who had been defiled, for the cleansing of the flesh; and certain other things besides these, not perfecting those who worship according to conscience. For it is impossible for the blood of bulls to take away sins. When, therefore, another manner of sacred ministry has also been brought in for us","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"ἀφιστὰς τῶν πρώτων καὶ ἀρχαιοτέρων ἐθῶν, ἕτερός που πάντως καὶ ἱερεύς. Καὶ εἰ καινὴν ἐπήγγελται διαθήκην ὁ Θεὸς, παλαιωθείσης τῆς πρώτης, ὁ κατὰ τὴν τάξιν Μελχισεδὲκ ἱερεὺς, ἐφ' οὗ πρέποι ἂν καὶ τὸ εἰς αἰῶνα νοεῖσθαι· οὐδεὶς ἂν ἕτερος εἴη παρὰ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ δόξα σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ ΒΙΒΛΙΟΝ Γʹ.\n\nΠερὶ τοῦ Ἀβραὰμ, καὶ τῆς ἐπαγγελίας τῆς κατὰ τὸν Ἰσαὰκ, καὶ ὅτι δι' αὐτῶν προετυποῦτο τῆς πίστεως τὸ μυστήριον. αʹ. Ἀρχιερέα καὶ ἀπόστολον τῆς ὁμολογίας ἡμῶν γενέσθαι Χριστὸν, ὁ θεσπέσιος γράφει Παῦλος· καὶ μὴν, ὅτι τῆς ἀρχαίας καὶ διὰ Μωσέως ἐντολῆς τὴν ἀσυγκρίτως ἀμείνω καὶ προφερεστέραν ἡμῖν εἰσκεκομικὼς, φημὶ δὴ τὴν εὐαγγελικὴν, κρείττονος διαθήκης γέγονεν ἐγγυητὴς, διεβεβαιοῦτο σαφῶς. Καὶ ἀληθὴς ὁ λόγος· εἴπερ ὁ μὲν νόμος ὀργὴν κατεργάζεται, καὶ ἁμαρτίας ἐστὶν παραδεικτικὸς, δικαιοῖ δὲ ἡμᾶς ἡ διὰ τῆς τοῦ Σωτῆρος ἡμῶν ἡμερότητος διακονουμένη χάρις. Ὡς γὰρ αὐτός πού φησιν, οὐκ ἦλθεν ἵνα κρίνῃ τὸν κόσμον, ἀλλ' ἵνα σωθῇ ὁ κόσμος δι' αὐτοῦ. Ὅτι τοίνυν, κἂν εἰ μὴ γέγονε τὸ κατὰ σάρκα τυχὸν ἐκ φυλῆς τοῦ Λευῒ, κεχρημάτικέ τε καὶ ἔστιν ἀρχιερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν τῆς ἱερωσύνης Μελχισεδὲκ, ἀποχρώντως ἡμῖν ἤδη διέδειξεν ὁ λόγος.","english":"setting aside the first and older customs, he is certainly a different priest. And if God has promised a new covenant, the first having grown old, the priest according to the order of Melchizedek, for whom it would also be fitting that he be understood as existing forever—no one else would be this than our Lord Jesus Christ, through whom and with whom be glory to God and the Father with the Holy Spirit, unto the ages of ages. Amen.\n\nBOOK 3 OF THE GLAPHYRA ON GENESIS.\n\nConcerning Abraham, and the promise regarding Isaac, and that through them the mystery of faith was prefigured. 1. That Christ became high priest and apostle of our confession, the divinely inspired Paul writes; and indeed, he clearly affirmed that, having brought in for us the incomparably better and more excellent command than the ancient one through Moses—I mean the gospel—he has become the guarantor of a better covenant. And the statement is true: since the law works wrath and is demonstrative of sins, but the grace ministered through the gentleness of our Savior justifies us. For as he himself says somewhere, he did not come to judge the world, but that the world might be saved through him. That therefore, even if he did not happen to be of the tribe of Levi according to the flesh, he has been designated and is high priest forever according to the order of the priesthood of Melchizedek, the account has already sufficiently demonstrated to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Ὅτι δὲ τῆς ἐν πίστει δικαιοσύνης τὸ μυστήριον τῆς ἐν νόμῳ περιτομῆς πρεσβυτέραν ἔχει τὴν προανάῤῥησιν, καὶ ὅτι προκατεγράφετο τοῖς ἐξ Ἰσραὴλ ὁ τύπος τοῦ, μὴ ἂν ἑτέρως δύνασθαι σωθῆναί ποτε, πλὴν ὅτι διὰ μόνου Χριστοῦ τοῦ δικαιοῦντος τὸν ἀσεβῆ, καὶ ἀνιέντος ἐγκλήματα. Καὶ πρός γε δὴ τούτοις, ὅτι Θεοῦ κληρονόμοι, καὶ ἐν τοῖς ὅτι μάλιστα γνησίοις κατατετάξονται τέκνοις οἱ ἐκτῆς ἐπαγγελίας, τῆς ἐν Ἰσαὰκ γεγενημένης πρὸς τὸν μακάριον Ἀβραὰμ, φέρε δὴ λέγωμεν, ἐξ αὐτῶν ἑλόντες τῶν ἱερῶν Γραμμάτων, καὶ τὰς ἐφ' ἑκάστῳ ποιούμενοι πίστεις λεπτῶς καὶ ἐξητασμενῶς. βʹ. Γράφει τοίνυν Ῥωμαίοις ὁ ἱερώτατος Παῦλος· Τί οὖν ἐροῦμεν εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα; Εἰ γὰρ Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα, ἀλλ' οὐ πρὸς Θεόν. Τί γὰρ ἡ Γραφὴ λέγει; Ἐπίστευσε δὲ Ἀβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. Τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν, ἀλλὰ κατὰ ὀφείλημα. Τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην. Καθάπερ καὶ Δαβὶδ λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου, ᾧ ὁ Θεὸς λογίζεται δικαιοσύνην, χωρὶς ἔργων· Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι· μακάριος ἀνὴρ, ᾧ οὐ μὴ λογίσηται Κύριος ἁμαρτίαν. Ὁ μακαρισμὸς οὖν οὗτος, ἐπὶ τὴν περιτομὴν, ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; Λέγομεν γὰρ, ὅτι ἐλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην. Πῶς οὗν ἐλογίσθη; ἐν περιτομῇ ὄντι, ἢ ἐν ἀκροβυστίᾳ; Οὐκ ἐν περιτομῇ, φησὶν, ἀλλ' ἐν ἀκροβυστίᾳ.","english":"That the mystery of the righteousness that is in faith has the proclamation of the circumcision that is in the law as something older, and that the type was pre-inscribed for the people of Israel—namely, that they could never be saved in any other way, except through Christ alone, who justifies the ungodly and remits offenses. And in addition to these things, that those who are of the promise made to the blessed Abraham in Isaac are heirs of God and will be ranked among the most genuine children—come, let us say these things, taking them from the sacred Scriptures themselves and making the proofs for each point precisely and with careful examination. 2. The most holy Paul, then, writes to the Romans: What then shall we say that Abraham our forefather according to the flesh has found? For if Abraham was justified by works, he has a boast, but not before God. For what does the Scripture say? Abraham believed God, and it was reckoned to him as righteousness. Now to the one who works, the reward is not reckoned according to grace, but according to debt. But to the one who does not work, but believes in him who justifies the ungodly, his faith is reckoned as righteousness. Just as David also speaks of the blessedness of the man to whom God reckons righteousness apart from works: Blessed are those whose lawless deeds have been forgiven, and whose sins have been covered; blessed is the man to whom the Lord will not reckon sin. This blessedness, then, is it for the circumcision, or also for the uncircumcision? For we say that faith was reckoned to Abraham as righteousness. How then was it reckoned? While he was in circumcision, or in uncircumcision? Not in circumcision, he says, but in uncircumcision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Καὶ σημεῖον ἔλαβε περιτομῆς, σφραγίδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ, εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων δι' ἀκροβυστίας, εἰς τὸ λογισθῆναι αὐτοῖς εἰς δικαιοσύνην, καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον, ἀλλὰ καὶ τοῖς στοιχοῦσι τοῖς ἴχνεσι τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν Ἀβραάμ. Καὶ πρὸς δὴ τούτοις, ἰσχνοτέραν ἔτι ποιεῖται τοῦ μυστηρίου τὴν βάσανον. Οὕτω τέ φησιν· Οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία τῷ Ἀβραὰμ, ἢ τῷ σπέρματι αὐτοῦ, τὸ κληρονόμον αὐτὸν εἶναι τοῦ κόσμου, ἀλλὰ διὰ δικαιοσύνης πίστεως. Εἰ γὰρ οἱ ἐκ νόμου κληρονόμοι, φησὶ, ἐκκεκένωται ἡ πίστις, καὶ κατήργηται ἡ ἐπαγγελία. Ὁ γὰρ νόμος ὀργὴν κατεργάζεται. Οὗ γὰρ οὐκ ἔστι νόμος, οὐδὲ παράβασις. Διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν παντὶ τῷ σπέρματι, οὐ τῷ ἐκ τοῦ\n\nνόμου μόνον, ἀλλὰ καὶ τῷ ἐκ πίστεως Ἀβραὰμ, ὅς ἐστι πατὴρ πάντων ἡμῶν (καθὰ γέγραπται, ὅτι Πατέρα πολλῶν ἐθνῶν τέθεικά σε), κατέναντι οὗ ἐπίστευσε Θεοῦ, τοῦ ζωοποιοῦντος τοὺς νεκροὺς, καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα.","english":"And he received the sign of circumcision, a seal of the righteousness of the faith that is in uncircumcision, so that he might be the father of all who believe through uncircumcision, so that it might be reckoned to them as righteousness, and the father of circumcision to those who are not of circumcision only, but also to those who walk in the footsteps of the faith in uncircumcision of our father Abraham. And in addition to these things, he makes the examination of the mystery even more vigorous. And so he says: For the promise to Abraham, or to his seed, that he should be heir of the world, was not through the law, but through the righteousness of faith. For if those who are of the law are heirs, he says, faith has been emptied, and the promise has been abolished. For the law works wrath. For where there is no law, neither is there transgression. For this reason it is of faith, so that according to grace the promise might be firm to all the seed, not to that of the law only, but also to that of the faith of Abraham, who is the father of us all (as it is written, that I have made you a father of many nations), before the God in whom he believed, who gives life to the dead, and calls the things that are not as though they were.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Ἀκούεις ἄνω τε καὶ κάτω διαβεβαιουμένου καὶ λέγοντος, οὐχ ὑπεσταλμένως, ὡς οὔπω μὲν ἔχοντι τὴν περιτομὴν, ἐν ἀκροβυστίᾳ δὲ μᾶλλον ἔτι τυγχάνοντι δέδοται τῷ Ἀβραὰμ ἡ διὰ πίστεως αὐτὸν δικαιοῦσα χάρις, καὶ μὴν ὅτι κληρονόμοι τέθεινται τῶν παρὰ Θεοῦ χαρισμάτων οἱ ἰχνηλατεῖν ἐθέλοντες τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ προπάτορος Ἀβραὰμ τὴν μίμησιν, καὶ οὔτι που πάντως οἱ μέγα φρονεῖν εἰωθότες ἐπὶ τῇ διὰ Μωσέως διακονουμένῃ σκιᾷ, καὶ σαρκικὸν αὐχοῦντες πατέρα τὸν Ἀβραὰμ, ὃς Πολλῶν ἐθνῶν ὠνόμασται πατὴρ, καίτοι τοῦ Ἰσραὴλ ἑνὸς ἔθνους ὄντος, κἂν εἰ ἐκτείνοιτο τυχὸν εἰς πληθὺν οὐ μεμετρημένην, ὅτι τῶν ἐν πίστει γέγονε πατὴρ, οἳ ἐξ ἁπάσης, ὡς ἔπος εἰπεῖν, πόλεώς τε καὶ χώρας συνειλεγμένοι, σύσσωμοι γεγόνασιν ἐν Χριστῷ, καὶ εἰς ἀδελφότητα κέκληνται πνευματικήν. Γεγένηνται μὲν γὰρ ἐξ Ἀβραὰμ Ἰουδαῖοι. Πλὴν οὐ πάντες οἱ ἐξ Ἰσραὴλ, οὗτοι Ἰσραὴλ, οὐδὲ ὅτι εἰσὶ σπέρμα Ἀβραὰμ, πάντες τέκνα. Προσοικειοῖ δὲ μᾶλλον ἡ πίστις αὐτῷ τοὺς ἐν ἀκροβυστίᾳ πιστεύσαντας. Πεποίηται γὰρ ἡ ὑπόσχεσις, δέδοται δὲ καὶ ἡ δικαιοῦσα χάρις, οὔπω μὲν ἔχοντι τὴν περιτομὴν τῷ Ἀβραὰμ, ὄντι δὲ μᾶλλον ἐν ἀκροβυστίᾳ, κατά γε τὴν πίστιν τῶν ἱερῶν γʹ. Ὅτι δὲ τῆς ἐν πίστει δικαιοσύνης τὸ δῶρον οὐκ ἐπὶ μόνον ἂν ἴοι τὸν Ἀβραὰμ, εἰ καὶ ἐν αὐτῷ γέγονεν ἡ ὑπόσχεσις, ἐκπεφοίτηκε δὲ ὥσπερ καὶ εἰς πάντας λοιπὸν τοὺς πεπιστευκότας, ἐμπεδοῖ πάλιν ἡμᾶς ὁ σοφώτατος Παῦλος, οἷς ἔναγχος ἔφην προστιθείς·","english":"You hear him affirming and saying, up and down, not with reservation, that while Abraham did not yet have circumcision but was rather still in uncircumcision, the grace that justifies him through faith was given to him, and indeed that those who wish to trace out the imitation of the faith of our forefather Abraham in uncircumcision have been appointed heirs of the gifts from God—and certainly not those who are accustomed to pride themselves on the shadow ministered through Moses, and who boast of Abraham as a fleshly father, who has been named father of many nations, although Israel is one nation, even if it should extend perhaps to a multitude not measured, because he has become father of those in faith, who, gathered from every city and country, so to speak, have become one body in Christ and have been called into a spiritual brotherhood. For Jews were born from Abraham. Nevertheless, not all who are from Israel are Israel, nor because they are the seed of Abraham are they all children. But faith makes those who believed in uncircumcision more closely his own. For the promise has been made, and the justifying grace has been given, to Abraham while he did not yet have circumcision, but was rather in uncircumcision, according to the faith of the holy three. And that the gift of righteousness in faith would not come to Abraham alone, even if the promise was made in him, but has gone forth, as it were, to all the rest who have believed, the most wise Paul again confirms for us, adding to what I recently said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"Οὐκ ἐγράφη δὲ δι' αὐτὸν μόνον, ὅτι ἐλογίσθη αὐτῷ πρὸς δικαιοσύνην, ἀλλὰ καὶ δι' ἡμᾶς, οἷς μέλλει λογίζεσθαι τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν τὸν Κύριον ἡμῶν ἐκ νεκρῶν· ὃς παρεδόθη διὰ τὰ παραπτώματα ἡμῶν, καὶ ἠγέρθη διὰ τὴν δικαιοσύνην ἡμῶν. Οὐκοῦν ξένιον οὐρανοῦ καὶ δῶρον ἡμερότητος τῆς ἄνωθεν, ἡ ἐκ πίστεως ἡμᾶς δικαιοῦσα χάρις· καὶ ἐν τέκνοις Ἀβραὰμ καταλογισθεῖεν ἂν, οὐχὶ δὴ πάντως οἱ ἐξ αὐτοῦ κατὰ σάρκα γεγονότες, ἀλλ' ὅσοι τὴν πρὸς αὐτὸν πεπλουτήκασι συμμορφίαν, καὶ ἀδελφοὶ φρονοῦντες πιστεύουσιν εἰς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν. Οὗτοι καὶ τῶν παρὰ Θεοῦ χαρισμάτων ἔσονται κληρονόμοι, παρωθέντος ἐξ ἀπιστίας τοῦ κατὰ σάρκα Ἰσραήλ. Διεπλάττετο δὲ, καὶ μάλα σαφῶς, καὶ τοῦτο ἡμῖν ἐν τῷ κατὰ Ἰσαὰκ μυστηρίῳ. Ἀλλὰ φέρε λέγωμεν ὡς ἔνι δὴ πάλιν, αὐτὰ παραθέντες εἰς εἴδησιν τὰ Μωσέως γράμματα. Ἔχει δὲ οὕτως· Μετὰ δὲ τὰ ῥήματα ταῦτα, φησὶν, ἐγενήθη ῥῆμα Κυρίου πρὸς Ἀβραὰμ ἐν ὁράματι, λέγον· Μὴ φοβοῦ Ἀβραὰμ, ἐγὼ ὑπερασπίσω σου. Ὁ μισθόςσου πολὺς ἔσται σφόδρα. Λέγει δὲ Ἀβραάμ· Δέσποτα, τί μοι δώσεις; Ἐγὼ δὲ ἀπολύομαι ἄτεκνος. Ὁ δὲ υἱὸς Μασὲκ τῆς οἰκογενοῦς μου, οὗτος Δαμασκὸς Ἐλιέζερ. Καὶ εἶπεν Ἀβραάμ· Ἐπειδὴ ἐμοὶ οὐκ ἔδωκας σπέρμα, ὁ δὲ οἰκογενής μου κληρονομήσει με. Καὶ εὐθὺς φωνὴ Κυρίου ἐγένετο πρὸς αὐτὸν, λέγουσα· Οὐ κληρονομήσει σε οὗτος, ἀλλ' ὃς ἐξελεύσεται ἐκ σοῦ, οὗτος κληρονομήσει σε. Ἐξήγαγε δὲ αὐτὸν ἔξω, καὶ εἶπεν αὐτῷ· Ἀνάβλεψον δὴ εἰς τὸν οὐρανὸν, καὶ ἀρίθμησον τοὺς ἀστέρας, εἰ δυνήσῃ ἐξαριθμῆσαι αὐτούς. Καὶ εἶπεν· Οὕτως ἔσται τὸ σπέρμα σου.","english":"It was not written for his sake alone, that it was reckoned to him for righteousness, but for our sake also, to whom it is about to be reckoned—to those who believe in the one who raised Jesus our Lord from the dead; who was delivered up for our transgressions, and was raised for our righteousness. Therefore the grace that justifies us through faith is a gift of heaven and a gift of the kindness from above; and they would be reckoned among the children of Abraham—not, to be sure, absolutely those who have come from him according to the flesh, but as many as have been enriched with conformity to him, and, thinking as brothers, believe in our Lord Jesus Christ. These shall also be heirs of the gifts from God, since the Israel according to the flesh has been thrust aside because of unbelief. And this too was fashioned for us, very clearly, in the mystery concerning Isaac. But come, let us speak again as best we can, setting forth the writings of Moses themselves for your information. And it is as follows: After these words, it says, the word of the Lord came to Abraham in a vision, saying: Do not fear, Abraham, I will shield you. Your reward shall be exceedingly great. And Abraham says: Master, what will you give me? But I am going forth childless. And the son of Masek of my home-born servant, this is Damascus Eliezer. And Abraham said: Since you have not given me seed, my home-born servant will inherit me. And immediately the voice of the Lord came to him, saying: This one will not inherit you, but he who shall come forth from you, this one will inherit you. And he brought him outside, and said to him: Look up now to the heaven, and number the stars, if you are able to count them. And he said: So shall your seed be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"Καὶ ἐπίστευσεν Ἀβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. Συνῆπτο μὲν γὰρ αὐτῷ καὶ συνέστιος ἦν ἡ μακαρία Σάῤῥα (ἣ διερμηνευομένη λέγεται ἄρχουσα), γυνὴ τὴν ὥραν ἐκπρεπεστάτη καὶ λίαν εὐπρόσωπος· μεμαρτύρηκε γὰρ οὕτως τὸ Γράμμα τὸ ἱερόν. Παρείπετο δὲ δευτέροις ὥσπερ καὶ νόθοις ὑπηρετοῦσα γάμοις ἡ οἰκογενὴς, τουτέστιν, ἡ Ἄγαρ (καὶ αὐτὴ δὲ παροίκησις ἑρμηνευομένη). Ἀλλ' ἡ μὲν Σάῤῥα, τέκνων οὔπω γνησίων ὠδῖνα λαβοῦσα, κατεθρήνει τὴν ἀπαιδίαν. Ἡ δὲ Ἄγαρ ἔτικτε τὸν Ἰσμαήλ. Ἐχόντων δὲ ὧδε τῶν ἐν ἱστορίᾳ πραγμάτων, προσελάλει Θεὸς τῷ Ἀβραὰμ λέγων· Ἐγὼ ὑπερασπίσω σου, ὁ μισθός σου πολὺς ἔσται σφόδρα. Ὁ δὲ, τί πρὸς ταῦτά φησι; Δέσποτα, τί μοι δώσεις;\n\nἘγὼ δὲ ἀπολύομαι ἄτεκνος· ὁ δὲ υἱὸς Μασὲκ τῆς οἰκογενοῦς μου, οὗτος Δαμασκὸς Ἐλιέζερ. Ἐπιτήρει τοῦ λόγου τὸ ἀκριβές. Τί μοι γὰρ δώσεις, φησὶν, ὦ Δέσποτα; Συνίης ὅπως οὐδενὸς τὸ παράπαν ἔτι δεῖσθαί φησι τῶν ἐπιγείων κτημάτων, ἀλλ' οὐδ' ἂν εἰ γένοιτο καὶ ἔτι πλειόνων δεσπότης, θυμηδίαν ἡγεῖσθαι τὸ χρῆμά φησιν, εἰ μὴ γνήσιον ἔχοι τὸν κληρονόμον ἐξ ἐλευθέρων ἀναφύντα γάμων, τὸν ἀληθῶς υἱόν. Ἄθρει δὲ, ὅτι πρὸς τὸ εἰδέναι σαφῶς τὸ λυσιτελὲς, ἡ φύσις αὐτόμολος καὶ δίχα νόμων γεγραμμένων. Καίτοι γὰρ ὄντος υἱοῦ, φημὶ δὴ τοῦ Ἰσμαὴλ, ἄτεκνον ἑαυτὸν ὠνόμαζεν ὁ θεσπέσιος Ἀβραάμ. Οἶδεν οὖν ἄρα καὶ μάλα σαφῶς ἡ φύσις, ὅτι μηδὲ υἱὸς ὅλως ὀνομάζοιτο ἂν εἰκότως, ὁ ἐκ κιβδήλων τε καὶ νόθων ἀναφὺς νυμφευμάτων. Οὐ γὰρ δώσει ῥίζαν εἰς βάθος, κατὰ τὸ γεγραμμένον.","english":"And Abraham believed God, and it was reckoned to him for righteousness. For the blessed Sarah was joined to him and shared his table (she who, being interpreted, is called \"ruling\"), a woman most distinguished in appearance and exceedingly fair of face; for the Holy Scripture has testified thus. And the homeborn woman attended them, serving as it were a second and bastard marriage—that is, Hagar (and she too is interpreted as \"sojourning\"). But Sarah, having not yet the pangs of legitimate children, bewailed her childlessness. And Hagar bore Ishmael. While the matters of the history stood thus, God spoke to Abraham, saying: I will shield you; your reward shall be exceedingly great. And what does he say to this? Master, what will you give me?\n\nBut I am dismissed childless; and the son of Masek, of my homeborn woman, this is Damascus Eliezer. Observe the precision of the account. For what will you give me, he says, O Master? You understand how he says he has no need at all of any earthly possessions any longer, nor, even if he were to become master of still more, would he consider the matter a delight, he says, unless he should have a legitimate heir sprung from a free marriage, the true son. But consider that, for knowing clearly what is advantageous, nature is self-taught even without written laws. For although he had a son—I mean Ishmael—the divinely inspired Abraham called himself childless. Nature, then, knows very clearly that he would not reasonably be called a son at all, who has sprung from counterfeit and bastard unions. For he will not give a root into the depth, according to what is written.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"Ὅτι δὲ, κἂν εἰ γένοιτό ποτε τέκνον ἐκ θεραπαίνης τισὶ, ψυχρόν τε καὶ ἕωλον τὸ χρῆμά που πάντως, καὶ οὐκ ἂν ἐλευθέροις καταγράφοιτο θυμηδίας, προσαπέδειξε λέγων· Ὁ δὲ υἱὸς Μασὲκ τῆς οἰκογενοῦς μου, οὗτος Δαμασκὸς Ἐλιέζερ. Τουτέστι, Γενήσεταί μοι λοιπὸν ὁ ἐκ τῆς οἰκογενοῦς, αἵματος φίλημα. Τοῦτο γάρ ἐστι τὸ, Δαμασκός. Καταλογισθήσεται δὲ καὶ εἰς ἀντίληψιν καὶ ἐπικουρίαν τὴν παρὰ Θεοῦ. Τοῦτο γὰρ πάλιν τὸ Ἐλιέζερ. Ὅμοιον οὖν ὡς εἰ λέγει σαφῶς· Ἀνθ'αἵματος τοῦ γνησίου καὶ ἀγάπης τῆς? αὐτὸ, αἵματος φίλημα καὶ ἀντίληψις ἡ παρὰ Θεοῦ καθάπερ ἐξ ἀνάγκης ὁ οἰκογενής μου γενήσεται· ἔσται δέ μου καὶ κληρονόμος. Τί οὖν μοι δώσεις; Εἰ μὴ γνήσιον ἔχοιμι τὸν διαδεξόμενον, ὑπὸ μῶμον ἔσται πάντῃ τε καὶ πάντως ὁ σὸς Ἀβραὰμ, ὦ Δέσποτα. Τέκνων γὰρ ἔρημος ἀπαλλάττεται τῶν ἀληθινῶν καὶ ἐξ ἐλευθέρας. Ἀλλ' οὐ μακρὰ λυπεῖσθαι τὸν δίκαιον ἠφίει Θεός. Σπέρμα γὰρ εὐθὺς ἐπήγγελτο τὸ ἐν Ἰσαὰκ, ὃ καὶ ἰσάριθμον ἔσεσθαί φησι τῇ τῶν ἀστέρων ἀμετρήτων πληθύϊ. Διεβεβαιοῦτο δὲ, ὅτι μυρίων ὅσων ἐθνῶν κληθήσεται πατὴρ, καίτοι τοῖς εἰς ἀπαιδίαν ἐπτοημένος δείμασι. Πεπίστευκε δὲ, φησὶν, Ἀβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. Γέρας οὖν ἔχει τὴν δικαιοσύνην, ὁ πίστει τιμῶν τὸν τῶν ὅλων Δεσπότην. Μεμαρτύρηκε γὰρ διὰ τούτου, τὸ πάντα δύνασθαι κατορθοῦν αὐτῷ· ὁ δὲ ἄπιστός τε καὶ ἀμελητὴς, ἀλαζὼν ἔσται καὶ ὑβριστής. Πεσεῖται δὴ οὖν ταύτῃτοι λοιπὸν καὶ ὑπὸ δίκην καὶ λόγους. Πεπίστευκεν οὖν Ἀβραὰμ τῷ Θεῷ, καὶ δεδικαίωται παρ' αὐτῷ. Προσαπαιτεῖ δὲ σημεῖον εἰς βεβαίωσιν καὶ ἀλήθειαν τῶν, ὡς ἔσονται, προεπηγγελμένων.","english":"But that, even if a child should ever be born to some from a maidservant, the matter is in every way cold and stale, and would not be enrolled among the delights of the freeborn, he further showed, saying: But the son of Masek of my houseborn slave, this is Damascus Eliezer. That is: There shall be to me thereafter the one from the houseborn slave, a kiss of blood. For this is what Damascus means. And he shall be reckoned also for assistance and help that comes from God. For this again is Eliezer. It is therefore as if he says plainly: In place of the blood of the genuine son and the love of the same, a kiss of blood and help from God shall be my houseborn slave, as it were of necessity; and he shall be my heir also. What then will you give me? If I have no genuine son to succeed me, your Abraham, O Master, will be altogether and in every way under reproach. For he departs childless of the true children, even those from a free woman. But God did not allow the righteous man to grieve for long. For immediately the seed in Isaac was promised, which he says shall also be equal in number to the countless multitude of the stars. And he confirmed that he would be called the father of countless nations, though he was alarmed by fears of childlessness. Abraham, he says, believed God, and it was reckoned to him for righteousness. He therefore has righteousness as his prize, who by faith honors the Master of all things. For through this he has borne witness that he can accomplish all things; but the unbelieving and negligent man will be boastful and insolent. He will therefore, in this way, thereafter fall under judgment and reckoning. Abraham therefore believed God, and has been justified by him. But he asks in addition for a sign for the confirmation and truth of the things promised beforehand, as they shall be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"Εἶτα Θεὸς οἰκονομικῶς σκήπτεται τὸ ἐνώμοτον καταδονεῖσθαί πως πρὸς διψυχίαν οὐκ ἀφιεὶς τὸν πεπιστευκότα. Γέγραπται γὰρ οὕτως· Εἶπε δὲ πρὸς αὐτόν· Ἐγὼ ὁ Θεὸς ὁ ἐξαγαγών σε ἐκ χώρας Χαλδαίων, ὥστε δοῦναί σοι τὴν γῆν ταύτην κληρονομῆσαι αὐτήν. Εἶπε δέ· Δέσποτα Κύριε, κατὰ τί γνώσομαι ὅτι κληρονομήσω αὐτήν; Εἶπε δὲ αὐτῷ Λάβε μοι δάμαλιν τριετίζουσαν, καὶ κριὸν τριετίζοντα, καὶ τρυγόνα, καὶ περιστεράν. Ἔλαβε δὲ ἑαυτῷ ταῦτα πάντα, καὶ διεῖλεν αὐτὰ μέσα, καὶ ἔθηκεν ἀντιπρόσωπα ἀλλήλοις. Τὰ δὲ ὄρνεα οὐ διεῖλε. Κατέβη δὲ ὄρνεα ἐπὶ τὰ σώματα, ἐπὶ τὰ διχοτομήματα αὐτῶν· καὶ συνεκάθισεν αὐτοῖς Ἀβραάμ. Περὶ δὲ ἡλίου δυσμὰς, ἔκστασις ἔπεσεν ἐπὶ τὸν Ἀβραὰμ, καὶ ἰδοὺ φόβος σκοτεινὸς μέγας ἐπιπίπτει αὐτῷ. Καὶ ἐῤῥέθη πρὸς Ἀβραάμ· Γινώσκων γνώσῃ, ὅτι πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ οὐκ ἰδίᾳ, καὶ δουλώσουσιν αὐτοὺς, καὶ κακώσουσιν αὐτοὺς ἕτη τετρακόσια. Τὸ δὲ ἔθνος ᾧ ἐὰν δουλεύσωσι, κρινῶ ἐγώ. Μετὰ δὲ ταῦτα ἐξελεύσονται ὧδε μετὰ ἀποσκευῆς πολλῆς. Σὺ δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου μετ' εἰρήνης, τραφεὶς ἐν γήρει καλῷ. Τετάρτῃ δὲ γενεᾷ, ἀποστραφήσονται ὧδε. Οὔπω γὰρ ἀναπεπλήρωνται αἱ ἁμαρτίαι τῶν Ἀμοῤῥαίων ἕως τοῦ νῦν. Ἐπειδὴ δὲ ἐγένετο ὁ ἥλιος πρὸς δυσμὰς, φλὸξ ἐγένετο. Καὶ ἰδοὺ κλίβανος καπνιζόμενος, καὶ λαμπάδες πυρὸς, αἳ διῆλθον ἀνὰ μέσον τῶν διχοτομημάτων τούτων. Ἀλλὰ τί δὴ πάντως ἐστὶ τὸ γεγενημένον, ὁ φιλομαθὴς κατασκέψεται, καὶ τὸν τῆς ὁρκωμοσίας περιεργάσεται τρόπον· τί ἂν βούλοιντο δηλοῦν τὰ διχοτομήματα, λέγων, τί δὲ τῶν ὀρνέων ἡ πτῆσις, καὶ τὰ ἐπ' αὐτὰ συνδρομή· τί δὲ δὴ","english":"Then God, in a manner suited to his providential ordering, makes as if to shake the sworn oath, not permitting the believer to be driven into double-mindedness. For it is written thus: And he said to him: I am God who brought you out from the land of the Chaldeans, so as to give you this land to inherit it. And he said: Lord and Master, by what shall I know that I shall inherit it? And he said to him: Take for me a heifer three years old, and a ram three years old, and a turtledove, and a pigeon. And he took all these for himself, and divided them in the middle, and set them opposite one another. But the birds he did not divide. And birds came down upon the carcasses, upon their divided halves; and Abraham sat down with them. And about sunset, a trance fell upon Abraham, and behold, a great dark fear falls upon him. And it was said to Abraham: Knowing you shall know that your seed shall be a sojourner in a land not their own, and they shall enslave them, and afflict them four hundred years. But the nation to which they shall be enslaved, I will judge. And after these things they shall come out here with much baggage. But you shall depart to your fathers in peace, having been nurtured in a good old age. And in the fourth generation, they shall return here. For the sins of the Amorites are not yet filled up until now. And when the sun had come toward its setting, a flame came to be. And behold, a smoking oven, and torches of fire, which passed through the midst of these divided pieces. But what exactly is it that has happened, the lover of learning will consider, and will examine closely the manner of the oath-taking: what the divided pieces might wish to signify, he says, and what the flight of the birds, and their rushing together upon them; and what indeed","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"αὗ καὶ ἡ τοῦ Ἀβραὰμ συγκάθησις, τί δὲ καὶ ἡ φλὸξ ἡ διᾴττουσα μέσον τῶν διχοτομημάτων. Ἀφηγησόμεθα δὴ οὖν. δʹ. Ἀναγκαίως ὅρκου χρείαν ἐπλήρου Χαλδαίοις τὸ διὰ μέσον ἰέναι τῶν διχοτομηθέντων ζώων, καὶ οἱονείπως ἀναφωνεῖν δι' αὐτοῦ τοῦ δρωμένου οὕτω· Μὴ γενοίμην ὡς τάδε. Χαλδαίῳ δὴ οὖν τὸ γένος ὑπάρχοντι τῷ Ἀβραὰμ, καὶ ἄρτι τῆς ἐνεγκούσης ἐκθέοντι, τὰ συνήθη δρᾷν ἐπὶ τοῖς ὅρκοις ἐκέλευσεν οἰκονομικῶς ὁ τῶν ὅλων Δεσπότης, ἀναπλέκων ἀστείως ἐν τοῖς τεθυμένοις τὸ Χριστοῦ μυστήριον. Ἐπειδὴ δὲ εἰς γῆν ἐφεξῆς ἡπλοῦτο λοιπὸν τὰ διχοτομήματα, ὡσανεὶ μέλλοντος διὰ μέσον χωρεῖν τοῦ Θεοῦ, Ὄρνεα, φησὶν, ἐπ' αὐτὰ συνέθει πολλὰ, καὶ συνεκάθισεν αὐτοῖς Ἀβραάμ. Τουτέστι, περιζήσας ἐφύλαττεν, ἴνα μή τι γένοιτο βλάβος, καὶ τοῖς ἀκαθάρτοις τῶν ὀρνέων προκέοιντο τροφὴ τὰ εἰς ὅρκου χρείαν παρενηνεγμένα. Περὶ δὲ δυσμὰς ἡλίου, φησὶν, ἔκστασις καὶ φόβος ἐπιπίπτει τῷ Ἀβραάμ. Καὶ τίς ἂν νοοῖτο πάλιν ἡ τοῦδε πρόφασις, φράσαιμ' ἂν ὡς ἔνι. Χαλδαίοις ἦν ἔθος καὶ ἐν ὑπολήψει χρηστῇ καὶ ἀδιαβλήτῳ παντελῶς, περιεργάζεσθαι λεπτῶς τῶν ὀρνέων τὰς πτήσεις. Ἠφίει δὴ οὖν οἰκονομικῶς ὁ τῶν ὅλων Θεὸς, ἐξ ὧν ᾔδει καὶ δρᾷν ἦν ἔθος τισὶ, παιδεύεσθαι τὰ ἐσόμενα. Συνενεχθέντων τοίνυν ἐπὶ τὰ διχοτομήματα τῶν πτηνῶν, ἐξεδειματοῦτο λοιπὸν ὁ θεσπέσιος Ἀβραὰμ, ἐννενοηκώς που τάχα, ποῖ δὴ ἄρα καὶ ἐπὶ τίνας τὸ σημεῖον ἐκβήσεται. Φαῦλον γὰρ εἶναι, καὶ οὐχὶ τῶν ἔξω φροντίδος ἐδόκει τὸ ἐπιπτῆναι τοῖς θύμασι τὰ τῶν ὀρνέων βδελυρώτατα. Ἀκάθαρτα γάρ πως ἀεὶ τὰ σαρκοφαγεῖν εἰωθότα.","english":"And the sitting together of Abraham, and what is the flame that darts through the midst of the divided pieces? We shall therefore explain. 4. Necessarily, the passing between the divided animals fulfilled for the Chaldeans the need of an oath, and, as it were, to cry out through the very thing being done thus: May I not become as these. Since Abraham was by race a Chaldean, and was but recently departing from the land that bore him, the Master of all, in a manner suited to his providential ordering, commanded him to do the things customary among oaths, weaving skillfully into the sacrificed victims the mystery of Christ. But since the divided pieces were then spread out in a row upon the ground, as though God were about to pass through the midst, Birds, it says, came down upon them in great numbers, and Abraham sat down with them. That is, he kept watch around them, that no harm might come to them, and that the things brought in for the need of the oath might not lie exposed as food for the unclean birds. And about sunset, it says, a trance and fear fell upon Abraham. And what again the reason for this might be, I would state as best I can. It was a custom among the Chaldeans, and held in good and altogether irreproachable estimation, to observe minutely the flights of birds. God, the God of all, therefore permitted in a manner suited to his providential ordering that future events be learned from the very things which he knew it was the custom of some to do. When, then, the birds of the air had gathered upon the divided pieces, the divinely inspired Abraham was thereafter terrified, having perhaps reflected on this, where indeed and upon whom the sign would fall out. For it seemed a base thing, and not outside of concern, that the most abominable of birds should fly down upon the sacrifices. For those accustomed to eat flesh are always in some way unclean.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"Ἐπειδὰν δὲ περὶ τῆς ἰδίας ἐδεδίει κεφαλῆς, μὴ ἄρα πως καὶ ἐπ' αὐτὴν ἴοι τὸ χρῆμα, τῆς ἐπὶ τούτοις ἀγωνίας αὐτὸν ἀπολύει. Οὐ γὰρ ἥξει, φησὶν, ἐπὶ σὲ τὰ ὑποπτευόμενα. Γινώσκων δὲ γνώσῃ ὅτι πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ ἀλλοτρίᾳ. Καὶ πολλοὶ μὲν ἔσονται λίαν οἱ κακοῦν ἐθέλοντες, ὧν ἦσαν εἰς τύπον τὰ τοῖς προκειμένοις θύμασιν ἐπὶ π[τ]άντα ὄρνεα. Πλὴν ὀλίγα λελυπηκότες, ἀποτίσουσι δίκας. Σὺ δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου, τραφεὶς ἐν γήρει καλῷ. Εἶτά φησιν, ὅτι πρὸς αὐταῖς ἤδη δυσμαῖς γεγονότος ἡλίου, φλὸξ πυρὸς καὶ κλίβανος καὶ λαμπάδες διὰ μέσων ᾔεσαν τῶν διχοτομημάτων. Νοεῖται δὲ πάλιν ἐν εἴδει πυρὸς τὸ Θεῖον, κατὰ τὴν τῶν Χαλδαίων συνήθειαν, τὸν ὄρκον ἀποπληροῦν. Τοιγάρτοι καὶ ὁ θεσπέσιος Παῦλος εἰς ὅρκου δύναμιν δέχεται τὸ χρῆμα, καί φησι· Τῷ δὲ Ἀβραὰμ ἐπαγγειλάμενος ὁ Θεὸς, ἐπεὶ κατ' οὐδενὸς εἶχε μείζονος ὀμόσαι, ὤμοσε καθ' ἑαυτοῦ, λέγων· Ἦ μὴν εὐλογῶν εὐλογήσω σε, καὶ πληθύνων πληθυνῶ σε. Καὶ οὗτος μακροθυμήσας, ἐπέτυχε τῆς ἐπαγγελίας. Ἄνθρωποι γὰρ κατὰ τοῦ μείζονος ὀμνύουσι, καὶ πάσης αὐτοῖς ἀντιλογίας πέρας, εἰς βεβαίωσιν, ὁ ὅρκος. Ἐν ᾧ περισσότερον βουλόμενος ὁ Θεὸς ἐπιδεῖξαι τοῖς κληρονόμοις τῆς ἐπαγγελίας τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ, ἐμεσίτευσεν ὄρκῳ, ἵνα διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι τὸν Θεὸν, ἰσχυρὰν παράκλησιν ἔχωμεν, οἱ καταφυγόντες κρατῆσαι τῆς προκειμένης ἐλπίδος. εʹ. Οἰκονομικώτατα τοίνυν ἐνώμοτον τὴν ἐπαγγελίαν ἐποιεῖτο Θεὸς, καίτοι ψευδοεπεῖν οὐκ εἰδώς·","english":"But when he had feared concerning his own head, lest perhaps the matter should come even upon him, he releases him from the anxiety about these things. For the things suspected will not come upon you, he says. But knowing, you shall know that your seed shall be a sojourner in a foreign land. And many indeed shall be those who wish to do harm, of whom the birds upon all the sacrifices set before them were a type. Nevertheless, having grieved them but a little, they shall pay the penalty. But you shall go to your fathers, having been nourished in a good old age. Then he says that, when the sun had now come to its very setting, a flame of fire and a furnace and lamps passed through the midst of the divided pieces. And again the Divine is understood in the form of fire, according to the custom of the Chaldeans, fulfilling the oath. Therefore also the inspired Paul receives the matter as the force of an oath, and says: But when God had promised to Abraham, since he had no one greater by whom to swear, he swore by himself, saying: Surely blessing I will bless you, and multiplying I will multiply you. And so, having patiently endured, he obtained the promise. For men swear by the greater, and the oath is the end of all their dispute, for confirmation. In which, desiring more abundantly to show to the heirs of the promise the immutability of his counsel, God interposed with an oath, so that through two immutable things, in which it is impossible for God to lie, we might have strong encouragement, who have fled to take hold of the hope set before us. 5. Therefore, most economically, God made the promise with an oath, although he does not know how to speak falsely.","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":109,"ref":"p109","source":"ἵν', ὡς ὁ θεσπέσιος γράφει Παῦλος, ἰσχυρὰν ἔχωμεν τὴν παράκλησιν, ὅτι πρὸς πέρας ἐκβήσεται πάντη τε καὶ πάντως οὐκ ἐνδοιάζοντες ἔτι. Οὐκοῦν (βραχὺ γὰρ ἀνόπιν ἀνακομίσω τὸν λόγον) ἐν ὠδῖσιν ἔτι τῆς Ἄγαρ ἐχούσης τὸν Ἰσμαὴλ, δεδυσφόρηκεν ἡ Σάῤῥα, τῆς οἰκογενοῦς οὐκ ἐνεγκοῦσα τάχα που τὰ ἐπί γε τῷ κυοφορεῖν αὐχήματα καὶ τὴν οὐ μετρίαν ὀφρύν. Εἶτα τῆς ἑστίας ἐλαύνει, καὶ οὗπερ ἂν ἕλοιτο βαδίζειν ἐκέλευεν, ἐφέντος αὐτῇ τοῦτο δρᾷν τοῦ κατὰ νόμον συνῳκηκότος, φημὶ δὴ τοῦ Ἀβραάμ. Ἀλλ' ὡς τὸ Γράμμα φησὶ τὸ ἱερὸν, Εὗρεν αὐτὴν ἄγγελος Κυρίου τοῦ Θεοῦ ἐπὶ τῆς πηγῆς τοῦ ὕδατος ἐν τῇ ἐρήμῳ ἐν τῇ ὁδῷ Σούρ. Καὶ εἶπεν αὐτῇ ὁ ἄγγελος Κυρίου· Ἄγαρ παιδίσκη Σάῤῥας, πόθεν ἔρχῃ; καὶ ποῦ πορεύῃ; Καὶ εἶπεν· Ἀπὸ προσώπου Σάῤῥας τῆς κυρίας μου ἐγὼ ἀποδιδράσκω. Εἶπε δὲ αὐτῇ ὁ ἄγγελος Κυρίου· Ἀποστράφηθι πρὸς τὴν κυρίαν σου, καὶ ταπεινώθητι ὑπὸ τὰς χεῖρας αὐτῆς. Καὶ ὑπενόστησε μὲν ἡ Ἄγαρ,\n\nκαὶ τὸν τῆς δουλείας ὑπέδυ ζυγόν. Ἐνομοθέτει δὲ καὶ Θεὸς ἤδη τὴν περιτομὴν τῷ Ἀβραὰμ, λέγων· Σὺ δὲ τὴν διαθήκην μου διατηρήσεις, σὺ καὶ τὸ σπέρμα σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν. Καὶ αὕτη ἡ διαθήκη ἣν διατηρήσεις, ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν, καὶ ἀνὰ μέσον τοῦ σπέρματός σου εἰς τὰς γενεὰς αὐτῶν. Περιτμηθήσεται ὑμῶν πᾶν ἀρσενικὸν, καὶ περιτμηθήσεσθε τὴν σάρκα τῆς ἀκροβυστίας ὑμῶν, καὶ ἔσται εἰς σημεῖον διαθήκης ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν. Καὶ παιδίον ὀκταήμερον περιτμηθήσεται ὑμῖν, πᾶν ἀρσενικὸν εἰς τὰς γενεὰς ὑμῶν.","english":"So that, as the divinely inspired Paul writes, we may have strong consolation, no longer doubting that it will come to pass entirely and in every way. Therefore (for I shall bring the account back a little), while Hagar was still in the pangs of childbirth with Ishmael, Sarah was distressed, unable to bear, perhaps, the boasts of the household slave concerning her pregnancy and her immoderate arrogance. Then she drives her from the house, and she commanded her to go wherever she might choose, her husband according to the law, I mean Abraham, having permitted her to do this. But as the sacred Scripture says, an angel of the Lord God found her by the fountain of water in the wilderness, in the way to Shur. And the angel of the Lord said to her: Hagar, slave of Sarah, where have you come from? And where are you going? And she said: I am fleeing from the face of Sarah my mistress. And the angel of the Lord said to her: Turn back to your mistress, and humble yourself under her hands. And Hagar returned, and submitted to the yoke of slavery. And God was already giving the law of circumcision to Abraham, saying: But you shall keep my covenant, you and your seed after you throughout their generations. And this is the covenant which you shall keep, between me and you, and between your seed throughout their generations. Every male among you shall be circumcised, and you shall circumcise the flesh of your foreskin, and it shall be a sign of the covenant between me and you. And a child of eight days shall be circumcised among you, every male throughout your generations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Ὁ οἰκογενὴς καὶ ὁ ἀργυρώνητος, ἀπὸ παντὸς υἱοῦ ἀλλοτρίου, ὃς οὐκ ἔστιν ἐκ τοῦ σπέρματός σου, περιτομῇ περιτμηθήσεται, ὁ οἰκογενὴς τῆς οἰκίας σου καὶ ὁ ἀργυρώνητος. Καὶ ἔσται ἡ διαθήκη μου ἐπὶ τῆς σαρκὸς ὑμῶν, εἰς διαθήκην αἰώνιον. Καὶ ἀπερίτμητος ἄρσην, ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ, τῇ ἡμέρᾳ τῇ ὀγδόῃ, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς, ὅτι τὴν διαθήκην μου διεσκέδασεν. Ἐπειδὴ δὲ ἦν ἀναγκαῖον τοῖς θείοις ὑπείκειν νόμοις. περιετμήθη μὲν ὁ θεσπέσιος Ἀβραὰμ πανοικί. Περιέτεμε δὲ καὶ τοῖς ἄλλοις ὁμοῦ τὸν Ἰσμαήλ. Γεγένηται δὲ λοιπὸν ὁ ἐκ τῆς ἐλευθέρας, τουτέστιν ὁ Ἰσαάκ. Καὶ τί τὸ μετὰ τοῦτο; Οὐ φορητὸς ἦν ἔτι ὁ νόθος ἀθύρων υἱὸς κατὰ τὴν ἑστίαν ὁ Ἰσμαὴλ, καὶ ἐν ἴσῳ που τάχα τῷ Ἰσαὰκ τιμώμενος. Εἶδε γὰρ, φησὶ, Σάῤῥα τὸν υἱὸν Ἄγαρ τῆς Αἰγυπτίας, ὃς ἐγένετο τῷ Ἀβραὰμ, παίζοντα μετὰ Ἰσαὰκ τοῦ υἱοῦ αὐτῆς. Εἶτα πρόσεισι δεδακρυμένη, κατὰ τὸ εἰκὸς, καὶ λέγουσα· Ἔκβαλε τὴν παιδίσκην ταύτην, καὶ τὸν υἱὸν αὐτῆς. Οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης ταύτης μετὰ τοῦ υἱοῦ μου Ἰσαάκ. Σκληρὸν δὲ, φησὶν, ἐφάνη τὸ ῥῆμα σφόδρα ἐναντίον Ἀβραὰμ περὶ τοῦ υἱοῦ αὐτοῦ. Εἶπε δὲ ὁ Θεὸς τῷ Ἀβραάμ· Μὴ σκληρὸν ἔστω τὸ ῥῆμα ἐναντίον σου περὶ τοῦ παιδίου καὶ περὶ τῆς παιδίσκης. Πάντα ὅσα ἐὰν εἴπῃ σοι Σάῤῥα, ἄκουε τῆς φωνῆς αὐτῆς, ὅτι ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα. Καὶ τὸν υἱὸν δὲ τῆς παιδίσκης ταύτης, εἰς ἔθνος μέγα ποιήσω αὐτὸν, ὅτι σπέρμα σου ἐστιν.","english":"The homeborn slave and the one bought with silver, apart from any foreign son, who is not of your seed, shall surely be circumcised, the homeborn slave of your house and the one bought with silver. And my covenant shall be upon your flesh for an everlasting covenant. And the uncircumcised male, who shall not circumcise the flesh of his foreskin, on the eighth day, that soul shall be cut off from its kindred, because he has broken my covenant. Since it was necessary to submit to the divine laws, the inspired Abraham was circumcised with his whole household. And he circumcised Ishmael together with the others. And thereafter was born the son of the free woman, that is, Isaac. And what happened after this? The bastard son Ishmael was no longer tolerable, playing in the household, and perhaps being honored on an equal footing with Isaac. For Sarah, it says, saw the son of Hagar the Egyptian, whom she bore to Abraham, playing with Isaac her son. Then she comes near, in tears, as is likely, and says: Cast out this slave girl and her son. For the son of this slave girl shall not inherit with my son Isaac. And the word, it says, appeared very harsh in Abraham's sight concerning his son. And God said to Abraham: Let not the word be harsh in your sight concerning the child and concerning the slave girl. Whatever Sarah says to you, listen to her voice, for in Isaac shall your seed be called. And the son of this slave girl too, I shall make him into a great nation, because he is your seed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Ἀνέστη δὲ Ἀβραὰμ τὸ πρωῒ, καὶ ἔλαβεν ἄρτους καὶ ἀσκὸν ὕδατος, καὶ ἔδωκεν Ἄγαρ, καὶ ἐπέθηκεν ἐπὶ τὸν ὦμον καὶ τὸ παιδίον, καὶ ἀπέστειλεν αὐτήν. Ἀπελθοῦσα δὲ ἐπλανᾶτο τὴν ἔρημον, κατὰ τὸ φρέαρ τοῦ Ὅρκου. Ἐξέλιπε δὲ τὸ ὕδωρ ἐκ τοῦ ἀσκοῦ, καὶ ἔῤῥιψε τὸ παιδίον ὑποκάτω μιᾶς ἐλάτης. Ἀπελθοῦσα δὲ, ἐκάθητο ἀπέναντι αὐτοῦ μακρόθεν, ὡσεὶ τόξου βολήν. Εἶπε γάρ· Οὐ μὴ ἴδω τὸν θάνατον τοῦ παιδίου μου, καὶ ἐκάθισεν ἀπέναντι αὐτοῦ. Ἀναβοῆσαν δὲ τὸ παιδίον ἔκλαυσεν. Εἰσήκουσε δὲ ὁ Θεὸς τῆς φωνῆς τοῦ παιδίου ἐκ τοῦ τόπου οὗ ἦν. Καὶ ἐκάλεσεν ἄγγελος τοῦ Θεοῦ τὴν Ἄγαρ ἐκ τοῦ οὐρανοῦ, καὶ εἶπεν αὐτῇ· Τί ἐστιν, Ἄγαρ; μὴ φοβοῦ· ἐπακήκοε γὰρ ὁ Θεὸς τῆς φωνῆς τοῦ παιδίου σου ἐκ τοῦ τόπου οὗ ἔστιν. Ἀνάστηθι καὶ λάβε τὸ παιδίον, καὶ κράτησον τῇ χειρί σου αὐτό. Καὶ ἀνέῳξεν ὁ Θεὸς τοὺς ὀφθαλμοὺς αὐτῆς, καὶ εἶδε φρέαρ ὕδατος ζῶντος, καὶ ἐπορεύθη, καὶ ἔπλησε τὸν ἀσκὸν ὕδατος, καὶ ἐπότισε τὸ παιδίον. Καὶ ἦν ὁ Θεὸς μετὰ τοῦ παιδίου, καὶ ηὐξήθη. Ὁ μὲν γὰρ θεσπέσιος Ἀβραὰμ, τοῖς τῆς φιλοπαιδίας ἡττώμενος νόμοις, μετεποιεῖτο τοῦ Ἰσμαήλ. Ἐπειδὴ δὲ τὸ θεῖον αὐτὸν ἐκάλει χρησμῴδημα πρός γε τὸ χρῆναι μόνῳ προσκεῖσθαι τῷ Ἰσαὰκὡς ἐπ' αὐτῷ γενομένης τῆς ἐπαγγελίας, ἠφίει τὴν Ἄγαρ, καὶ ὁμοῦ τῷ βρέφει τῆς δεσποτικῆς ἑστίας ἀπαίρειν ἐκέλευε, τοῦ κατὰ Χριστὸν μυστηρίου τὸν τύπον τοῦ νόμου προαναφαίνοντος. ʹ. Καὶ δὴ καὶ λέγωμεν ἀνακομίζοντες ἀναγκαίως εἰς τὸ ἐν ἀρχαῖς τὸν λόγον. Εὐσυνοπτότατα γὰρ ὡδὶ καταθεῷτό τις ἂν, ὅτι πρεσβύτερα τῶν ἐν νόμῳ τὰ διὰ Χριστοῦ·","english":"Abraham rose early in the morning, and took bread and a skin of water, and gave it to Hagar, and placed it on her shoulder, and the child, and sent her away. And she departed and wandered in the wilderness, by the well of the Oath. And the water was spent from the skin, and she cast the child under one of the fir trees. And she departed and sat opposite him far off, about a bowshot. For she said, Let me not see the death of my child, and she sat opposite him. And the child cried out and wept. And God heard the voice of the child from the place where he was. And an angel of God called to Hagar out of heaven, and said to her, What is it, Hagar? Fear not; for God has heard the voice of your child from the place where he is. Rise up and take the child, and hold him with your hand. And God opened her eyes, and she saw a well of living water, and she went, and filled the skin with water, and gave the child to drink. And God was with the child, and he grew. For the wondrous Abraham, overcome by the laws of love for his child, was taking thought for Ishmael. But since the divine oracle was calling him to this, that he must cleave to Isaac alone, as the promise having been made concerning him, he was sending Hagar away, and commanded her to depart with the infant from the master's hearth, the type of the law prefiguring beforehand the mystery according to Christ. And indeed let us also speak, necessarily bringing our account back to what was at the beginning. For one might observe most summarily here, that the things through Christ are older than the things in the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"καὶ τῆς ἐν σαρκὶ περιτομῆς, ἡ ἐν πίστει δικαίωσις, ἀρχαιοτέραν ἔχει τὴν προανάδειξιν. Σημεῖον γὰρ δέδοται τῷ Ἀβραὰμ ἡ περιτομὴ, τῆς ἐν ἀκροβυστίᾳ πίστεως, κατὰ τὴν τοῦ σοφωτάτου Παύλου φωνήν. Δεδυσφόρηκε τοίνυν ὁ μακάριος Ἀβραὰμ, ὅτι μὴ τέκνου γέγονεν ἐλευθέρου πατήρ. Καὶ τὸν ἐκ τῆς Αἰγυπτίας ἔχων υἱὸν, φημὶ δὴ τῆς Ἄγαρ, ἀθυμώτατα διετέλει, ἐν ἴσῳ τῆς ἀπαιδίας τιθεὶς σπέρμα τὸ νόθον καὶ οὐκ ἐλεύθερον. Ἐπειδὴ δὲ τὰς ἐπαγγελίας ἐδέχετο τὰς ἐπί γε τῷ γνησίῳ\n\nπαιδὶ, φημὶ δὴ τῷ Ἰσαὰκ, ἤκουέ τε σαφῶς, ὡς ἔσται πατὴρ ἐν αὐτῷ μυρίων τε ὅσων καὶ ἀναριθμήτων ἐθνῶν, ἐδικαιοῦτο πιστεύων. Ὅτι δὲ καὶ ἐν κατασχέσει γενήσεται τῆς ἐπιδειχθείσης αὐτῷ παρὰ Θεοῦ γῆς, Σοὶ γὰρ, ἔφασκε, δώσω τὴν γῆν ταύτην πληροφορεῖσθαι παρεκάλει λέγων· Δέσποτα, κατὰ τί γνώσομαι τοῦτο, ὅτι κληρονομήσω αὐτήν; Ταύτῃτοι Θεὸς λαμβάνειν ἐκέλευε τὰ διχοτομήματα, δάμαλιν τριετίζουσαν, αἶγά τε ὁμοῦ, καὶ μὴν καὶ κριὸν, τρυγόνα τε καὶ περιστεράν. Καὶ τὰ μὲν τετράποδα τῶν ζώων δεδιχοτόμηκεν Ἀβραὰμ, ἀντιπρόσωπα δὲ ἀλλήλοις, τουτέστι, στοιχηδὸν συνετίθει. Τὰ δὲ ὄρνεα οὐ διεῖλεν. Ἐπεσόβει δὲ καὶ τὰ καταφθείρειν ἐθέλοντα τῶν πτηνῶν. Ἡλίου δὲ ἤδη πρὸς αὐταῖς καταίροντος ταῖς εἰς ἑσπέραν ἐσχατιαῖς, ἐν εἴδει πυρὸς διέθει τὰ διχοτομήματα Θεός. Ποῖον οὖν ἄρα λόγον ἐφαρμόσαιμεν ἂν τοῖς τοιοῖσδε πνευματικὸν, ἐροῦμεν ὡς ἔνι. ζʹ. Γέγονε μὲν γὰρ πρῶτος ὥσπερ υἱὸς τῷ τῶν ὅλων Θεῷ ὁ κατὰ σάρκα Ἰσραήλ. Υἱὸς γὰρ, φησὶ, πρωτότοκός μου Ἰσραήλ· πλὴν ὡς ἐκ δούλης καὶ ἐξ Αἰγύπτου λελυτρωμένος.","english":"And the justification in faith has an older prefiguration than circumcision in the flesh. For circumcision was given to Abraham as a sign of the faith he had while uncircumcised, according to the voice of the most wise Paul. The blessed Abraham was therefore distressed that he had not become the father of a free child. And though he had a son by the Egyptian woman, I mean Hagar, he remained in the deepest discouragement, reckoning the illegitimate and unfree offspring as equal to childlessness. But since he received the promises concerning the legitimate child, I mean Isaac, and heard clearly that in him he would be the father of countless and innumerable nations, he was justified by believing. And that he would also come into possession of the land shown to him by God—for God had said, \"To you I will give this land\"—he earnestly asked for assurance, saying: \"Master, by what shall I know that I shall inherit it?\" For this reason God commanded him to take the divided pieces: a heifer three years old, and a goat together, and indeed a ram, and a turtledove and a pigeon. And Abraham cut the four-footed animals in two and set them opposite one another, that is, in order. But the birds he did not divide. And he drove off the birds that wished to devour them. And when the sun had already sunk to the very western extremities, God passed through the divided pieces in the form of fire. What spiritual meaning, then, should we apply to these things? We will say as best we can. 7. For Israel according to the flesh became, as it were, the first son to the God of all. For he says, \"Israel is my firstborn son\"—yet as one from a slave woman and redeemed out of Egypt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"Ἀλλ' ἐν τέκνοις αὐτὸν οὐκ ἠξίου Θεὸς καταλογίζεσθαί ποθεν (ἡ φιλελεύθερος γὰρ καὶ φιλογνησία φύσις)· ἐζήτει δὲ μᾶλλον τὸν ἁνδάνοντα λαὸν, τουτέστι, τὸν διὰ πίστεως τῆς ἐν Χριστῷ κατ' ἐπαγγελίαν, ἐν ᾧ καὶ πατέρες γεγόνασι πολλῶν ἐθνῶν, οἱ ἀμφὶ τὸν θεσπέσιον Ἀβραάμ. Κεκληρονομήκασι γὰρ τὴν ἐπὶ τῷδε δόξαν, οὐκ ἐν τῷ κατὰ σάρκα Ἰσραὴλ, ἀλλ' ἐν τοῖς ἐξ ἐθνῶν διὰ πίστεως ἀνασεσωσμένοις. Καὶ μαρτυρήσει γράφων ὁ Παῦλος. Οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία τῷ Ἀβραὰμ εἰς τὸ κληρονόμον αὐτὸν εἶναι κόσμου, ἀλλὰ διὰ δικαιοσύνης πίστεως. Ἐπιγραφόμεθα γὰρ πατέρα τὸν Ἀβραὰμ, οἱ ἐν ἀκροβυστίᾳ πιστεύσαντες, καὶ καθ' ὁμοιότητα τὴν αὐτοῦ παρὰ Θεοῦ δικαιούμενοι. Σαφηνιεῖ δὲ σφόδρα τὸ θεῖον ἡμῖν μυστήριον νομομαθὴς ὢν ὁ Παῦλος. Ἐπιστέλλει γὰρ ὡδὶ μετὰ τὴν ἐν Χριστῷ τελείωσιν, ἀνόπιν ὥσπερ ἰοῦσι Γαλάταις ἐπιτιμῶν· Λέγετέ μοι οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; Γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης, καὶ ἕνα ἐκ τῆς ἐλευθέρας. Ἀλλ' ὁ μὲν ἐκ τῆς παιδίσκης, κατὰ σάρκα γεγένηται· ὁ δὲ ἐκ τῆς ἐλευθέρας, δι' ἐπαγγελίας. Ἅτινά ἐστιν ἀλληγορούμενα. Αὗται γάρ εἰσιν αἱ δύο διαθῆκαι· μία μὲν, ἀπὸ ὄρους Σινᾶ, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἄγαρ. Τὸ γὰρ Σινᾶ, ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ· συστοιχεῖ δὲ τῇ νῦν Ἱερουσαλὴμ, δουλεύει δὲ μετὰ τῶν τέκνων αὐτῆς. Ἡ δὲ ἄνω Ἱερουσαλὴμ, ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ ἡμῶν. Γέγραπται γάρ· Εὐφράνθητι στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον, ἢ τῆς ἐχούσης τὸν ἄνδρα.","english":"But God did not see fit to reckon him among his children for any such reason (for that nature is fond of freedom and fond of offspring); rather he was seeking the people who please him, that is, those who are according to the promise through faith in Christ, among whom also many nations have had fathers—those around the wondrous Abraham. For they have inherited the glory that comes from this, not in the Israel according to the flesh, but in those from the nations who have been saved through faith. And Paul will bear witness, writing: For the promise to Abraham that he should be heir of the world was not through the law, but through the righteousness of faith. For we who have believed in uncircumcision are inscribed as having Abraham as father, and are justified by God in his likeness. And Paul, being learned in the law, will make the divine mystery very clear to us. For he writes as follows, after the perfection in Christ, rebuking the Galatians as it were for going backwards: Tell me, you who wish to be under the law, do you not hear the law? For it is written that Abraham had two sons, one from the slave woman, and one from the free woman. But the one from the slave woman was born according to the flesh; the one from the free woman through promise. These things are spoken allegorically. For these are the two covenants: one from Mount Sinai, giving birth into slavery, which is Hagar. For Sinai is a mountain in Arabia; and it corresponds to the present Jerusalem, and she is in slavery with her children. But the Jerusalem above is free, and she is our mother. For it is written: Rejoice, barren woman who does not bear; break forth and cry out, you who do not travail; for the children of the desolate are more numerous than those of the woman who has a husband.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"Ἡμεῖς δὲ, ἀδελφοὶ, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν. Ἀλλ' ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. Ἀλλὰ τί λέγει ἡ Γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς· οὐ γὰρ μὴ κληρονομήσῃ ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. Ἡμεῖς δὲ, ἀδελφοὶ, οὐκ ἐσμὲν παιδίσκης τέκνα, ἀλλὰ τῆς ἐλευθέρας, τῇ ἐλευθερίᾳ ᾗ ἡμᾶς Χριστὸς ἠλευθέρωσε. Στήκετε οὖν, καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε. Συνίης οὖν, ὅπως τῶν δύο διαθηκῶν φησιν ἐναργῶς εἰκόνας, Ἄγαρ τε καὶ Σάῤῥαν. Καὶ παρεικάζει μὲν τὸ θεραπαινίδιον τῇ τῶν Ἰουδαίων μητρὶ, τουτέστι, τῇ ἐπὶ γῆς Ἱερουσαλὴμ, ἐπεί τοι δουλείας ὑπέστρωται νόμοις, καὶ οὐκ ἐλευθέρῳ διαπρέπει πνεύματι. Τὴν δέ γε πρώτην καὶ ἐλευθέραν, φημὶ δὴ τὴν Σάῤῥαν, ἣ καὶ ἄρχουσα ταύτῃτοι καὶ ἑρμηνεύεται, τῆς ὑψοῦ τε καὶ ἄνω φησὶν Ἱερουσαλὴμ ἀνῆφθαι τοὺς τύπους, γεγενῆσθαί τε μητέρα διαβεβαιοῦται σαφῶς τῶν ἐν πίστει δεδικαιωμένων, καὶ ἐξ ἐπαγγελίας Θεοῦ κεκλημένων, εἰς τὸ εἶναι τέκνα τοῦ Ἀβραάμ. Ἡμεῖς γὰρ, φησὶ, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν. Ἠλευθερώμεθα γὰρ ἐν Χριστῷ, δι' οὗ καὶ ἐν ᾧ τὸ θεῖον καὶ ἄνωθεν καταπλουτοῦντες πνεῦμα, κατατετάγμεθα μὲν ἐν τέκνοις Θεοῦ, Κράζομεν δὲ, Ἀββᾶ ὁ Πατὴρ, καὶ κληρονόμοι γεγόναμεν τῶν ἐπηγγελμένων τοῖς ἁγίοις ἀγαθῶν, μονονουχὶ καὶ ὀμωμοκότος καθ' ἑαυτοῦ τοῦ Θεοῦ. Παρελήφθη γὰρ ὡς ἐν ὅρκῳ τοῦ Πατρὸς ὁ υἱὸς,","english":"But we, brothers, are children of promise according to Isaac. But just as then the one born according to the flesh persecuted the one according to the spirit, so also now. But what does the Scripture say? Cast out the slave woman and her son; for the son of the slave woman shall not inherit with the son of the free woman. But we, brothers, are not children of the slave woman, but of the free woman, with the freedom with which Christ has set us free. Stand firm, therefore, and do not again be subject to a yoke of slavery. You understand, then, how he speaks clearly of the images of the two covenants, Hagar and Sarah. And he likens the slave girl to the mother of the Jews, that is, to the Jerusalem on earth, since she has been subjected to the laws of slavery and does not shine forth with a free spirit. But the first and free woman, I mean Sarah, whose name is also interpreted as \"ruling,\" he says that the types of the Jerusalem above and on high have been dedicated, and he clearly affirms that she has become the mother of those who have been justified in faith and called by the promise of God, so as to be children of Abraham. For we, he says, are children of promise according to Isaac. For we have been set free in Christ, through whom and in whom, richly possessing the divine and heavenly Spirit, we have been enrolled among the children of God, and we cry, Abba, the Father, and we have become heirs of the good things promised to the saints, with God all but having sworn by himself. For the Son has been taken up as it were in an oath of the Father,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"ἤτοι τὸ ἐπ' αὐτῷ μυστήριον. Ἔθος γὰρ ὀμνύναι τῷ Πατρὶ ὡς κατὰ ἰδίας δυνάμεως τοῦ Υἱοῦ, καὶ τοῦτό ἐστι τὸ ὀμνύναι καθ' ἑαυτοῦ. Ἐπείπερ οὐχ ἕτερος παρ' αὐτὸν ὁ Υἱὸς, κατά γε, φημὶ, τῆς οὐσίας τὸν λόγον, καὶ τὸ ταυτὸν τῆς θεότητος. Καὶ γοῦν ὁ θεσπέσιος Μωσῆς ὅτε δέδειχεν ἡμῖν ὀμνύντα Θεὸν, παρακεκόμικε λέγοντα καὶ μάλα σαφῶς, ὅτι Ἀρῶ εἰς τὸν οὐρανὸν τὴν χεῖρά μου, καὶ ὀμοῦμαι τῇ δεξιᾷ μου. Δεξιὰ γὰρ τοῦ Θεοῦ καὶ Πατρὸς, ὁ Υἱὸς, δι' ἧς τῶν ὅλων κατακρατεῖ, καὶ οἱονεὶ τοῦ παντὸς καταδράσσεται, καὶ θεοπρεπῶς ἐργάζεται καλῶν τὰ οὐκ ὄντα πρὸς γένεσιν, καὶ τοῖς ἤδη γεγονόσι, τὸ εὖ εἶναι διανέμων. Οὐκοῦν ὡς ἐν ὅρκου χρείᾳ βεβαιοῦντος εἰς πίστιν τῆς ἐπαγγελίας τοὺς κληρονόμους, τὸ τοῦ Σωτῆρος ἡμῶν παρελήφθη μυστήριον. Καὶ ἀνετυποῦτο δὴ μᾶλλον ὡς ἐν δαμάλει Χριστὸς, καὶ μὴν καὶ αἰγὶ, καὶ κριῷ, καὶ ὡς ἐν δυοῖν στρουθίοιν, τρυγόνι τε, φημὶ, καὶ περιστερᾷ. Καὶ τίς ἂν ὁ τούτου νοοῖτο λόγος, κατὰ τὸ ἐγχωροῦν ἀφηγήσομαι. ηʹ. Ποτὲ μὲν γὰρ διὰ τὸ ἄγαν εὐσθενὲς καὶ ἀκαταγώνιστον εἰς ἀλκὴν, δῆλον δὲ ὅτι τὴν θεοπρεπῆ, μόσχῳ παρεικάζεται. Ποτὲ δὲ αὖ, διὰ τὸ ἀνθρώπινον, καὶ ἐπεί τοι γέγονεν ὑπὸ νόμον, δάμαλις ὀνομάζεται. Κατόπιν γάρ πως ἀεὶ καὶ ἐν μείοσι τὸ θῆλυ τοῦ ἄῤῥενος ὡς ἡγουμένου καὶ προὔχοντος. Ἁπάσης μὲν γὰρ ἐπέκεινα κτίσεως ὁ Υἱὸς, καὶ ἀσυγκρίτοις ὑπεροχαῖς τὴν τῶν γενητῶν ὑπερφέρει φύσιν τε καὶ δόξαν, ῥίζαν ἔχων τὴν ἀνωτάτην, τὸν τῶν ὅλων Πατέρα φημὶ δὴ καὶ Θεόν. Ἐπειδὴ δὲ πέφυκε καθ' ἡμᾶς, κεχρημάτικεν ὑπὸ νόμον ὡς ἡγούμενον. Τοιγάρτοι καὶ ἔφασκεν·","english":"that is, the mystery concerning him. For it is a custom to swear by the Father as by the Son's own power, and this is to swear by himself. Since the Son is not other than him, I mean with respect to the account of essence, and the sameness of divinity. And indeed the inspired Moses, when he showed us God swearing, has brought him in saying very clearly, \"I will lift up my hand to heaven, and I will swear by my right hand.\" For the right hand of God and the Father is the Son, through whom he holds sway over all things, and as it were lays hold of the universe, and in a manner befitting God works, calling things that are not into generation, and distributing well-being to things that have already come to be. Therefore, as one confirming by an oath for the assurance of the promise to the heirs, the mystery of our Savior was brought in. And Christ was prefigured rather as in a heifer, and indeed also in a goat, and a ram, and as in two birds, a turtledove, I mean, and a pigeon. And what the meaning of this may be, I will set forth as far as possible. 8. For sometimes, because of his exceeding strength and invincibility in might—clearly that which befits God—he is likened to a calf. But sometimes again, because of his human nature, and since he has been born under the law, he is called a heifer. For the female is always in some way behind and inferior to the male as the leader and the superior. For the Son is beyond all creation, and by incomparable excellences surpasses the nature and glory of created things, having as his root the highest, I mean the Father and God of all. But since he is by nature according to us, he has been called under the law as the leader. Therefore he also said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι. Ἀναθήσομεν δὲ καὶ τοῦτο τοῖς τῆς κενώσεως μέτροις, ὀρθὰ φρονεῖν ᾑρημένοι. Διὰ τοῦτο δάμαλις ὁ Χριστὸς, τὸ τοῦ νόμου πρόσωπον ἀναπληροῦντος Μωσέως, ἤτοι τοῦ κατ' αὐτὸν ὁρισθέντος νόμου. Ἀφομοιοῦται δὲ καὶ αἰγί. Διὰ ποίαν αἰτίαν; Προσκεκόμικε γὰρ ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, κατὰ τὰς Γραφάς. Χίμαρος δὲ τὸ ὑπὲρ ἁμαρτίας θῦμα κατὰ τὸν νόμον. Παραβάλλεται δὲ καὶ κριῷ, διὰ τὸ τῶν λογικῶν ἡγεῖσθαι ποιμνίων. Εἷς γὰρ ἡμῶν ἐστι καθηγητὴς ὁ Χριστός. Καὶ ἡμεῖς μὲν λαὸς νομῆς αὐτοῦ καὶ πρόβατα χειρὸς αὐτοῦ, κατὰ τὸ γεγραμμένον. Ἐπειδὴ δὲ ὡμοιώθη κατὰ πάντα τοῖς ἀδελφοῖς, τουτέστιν ἡμῖν, καθεὶς ἑαυτὸν εἰς κένωσιν, γράφεται μὲν ἐν κριῷ, νοεῖταί γε μὴν ἡγούμενος. Κριοὶ γὰρ ἀεὶ τῆς ἀγέλης οἱ προὔχοντες. Ὁ αὐτὸς οὖν ἄρα καὶ δάμαλις, διά τοι τὸ ὑπὸ νόμον, καὶ μὴν καὶ ὡς αἲξ, σφάγιον ὑπὲρ ἁμαρτίας. Καὶ προσέτι κριὸς, ὡς ἡγούμενος. Οὗ τοῖς ἴχνεσιν ἕπεσθαι δεῖν ᾑρημένοι, καὶ διασπεύδοντες, Ἐν νομῇ ἀγαθῇ, καὶ ἐν τόπῳ πίονι, κατὰ τὴν τοῦ προφήτου φωνὴν, ἐσόμεθα, καὶ ἐν αὐλαῖς ἱεραῖς καταλύσομεν. Ἐνοικιεῖ γὰρ ἡμᾶς ταῖς ἄνω μοναῖς, αὐτὸς ὢν καὶ κριὸς καὶ ἀρχιποίμην, καὶ ὡς εἷς ἐξ ἡμῶν ὑπὸ νόμον, καὶ ὑπὲρ νόμον, ὡς Θεὸς αὐτὸς ἡ πᾶσα δικαίωσις, εἰ καὶ Ἐν τοῖς ἀνόμοις ἐλογίσθη, καὶ τὴν δι' ἡμᾶς ὑπέμεινε σφαγήν. Μορφοῦται δὲ αὖ καὶ ὡς ἐν τρυγόνι καὶ περιστερᾷ. Αὐτὸς γὰρ ἡ μόνη νοητὴ καὶ λαλιστάτη τρυγὼν, τὸ εὔστομον ἀληθῶς στρουθίον, ὁ ἐξ οὐρανοῦ καὶ ἄνωθεν, ὃς τοῖς εὐαγγελικοῖς κηρύγμασι κατεκήλησε τὴν ὑπ' οὐρανόν·","english":"I did not come to destroy the law, but to fulfill it. And we shall also assign this to the measures of the kenosis, having chosen to think rightly. For this reason Christ is a heifer, since Moses fulfills the person of the law, that is, the law that was defined according to him. And he is also likened to a goat. For what reason? For he has offered himself for our sins, according to the Scriptures. And a kid is the sacrifice for sin according to the law. And he is also compared to a ram, because he leads the rational flocks. For Christ is our one guide. And we are the people of his pasture and the sheep of his hand, according to what is written. But since he was made like his brothers in all things, that is, to us, having lowered himself into kenosis, he is written as a ram, yet he is understood as a leader. For the leaders of the herd are always rams. Therefore the same one is both a heifer, because he is under the law, and indeed also as a goat, a victim for sin. And moreover a ram, as a leader. Having chosen to follow in his footsteps, and hastening, we shall be in a good pasture and in a rich place, according to the voice of the prophet, and we shall lodge in the sacred courts. For he will settle us in the dwellings above, himself being both a ram and the chief shepherd, and as one of us under the law, and above the law, as God himself is all righteousness, even if he was reckoned among the lawless, and endured the slaughter for our sake. And he is also shaped as it were in a turtledove and a dove. For he himself is the only intelligible and most eloquent turtledove, the truly sweet-voiced sparrow, the one from heaven and from above, who by the evangelical proclamations charmed all that is under heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"ᾧ καὶ αὐτὴ προσπεφώνηκεν ἡ νύμφη, τουτέστιν, ἡ ἐξ ἐθνῶν Ἐκκλησία· Δεῖξόν μοι τὴν ὄψιν σου, καὶ ἀκούτισόν μοι τὴν φωνήν σου· ὅτι ἡ φωνή σου ἡδεῖα, καὶ ἡ ὄψις σου ὡραία. Ὁ αὐτὸς ἡ ἁπλῆ καὶ ἀκάκουργος καὶ δόλον οὐκ ἔχουσα περιστερά. Οὐ γὰρ εὐρέθη δόλος ἐν τῷ στόματι αὐτοῦ, κατὰ τὸ γεγραμμένον. Τριετίζουσα δὲ ἡ δάμαλις, καὶ μὴν καὶ τὰ ἕτερα τῶν κτηνῶν. Παντέλειος γὰρ ὁ Κύριος. Τῆς τῶν κτηνῶν ἡλικίας τὸ ὡς ἐν Θεότητι τέλειον τοῦ Μονογενοῦς ὑποφαινούσης ἀστείως. Καὶ διαπτύσσεται μὲν τὰ κτήνη· δεδιχοτόμηνται γάρ. Μεμένηκε δὲ τῶν στρουθίων ἀδιχοτόμητος ἡ δυάς. Καὶ τίς ὁ λόγος; Ἧ μὲν γὰρ γέγονε σὰρξ ὁ μονογενὴς τοῦ Θεοῦ Λόγος, οἱονεί πως δεδιχοτόμηται, καὶ εἰς θεωρίαν εὐρύνεται τὴν διπλῆν ὁ ἐπ' αὐτῷ λόγος. Ὁτὲ μὲν γὰρ, τὴν ὡς ἐκ Πατρὸς αὐτοῦ θείαν καὶ ἀπόῤῥητον νοοῦμεν γέννησιν· ὁτὲ δὲ αὖ, τὸ τῆς ἐνανθρωπήσεως λαλοῦμεν μυστήριον, τὸ βαθὺ τῆς οἰκονομίας μονονουχὶ\n\nδιαπτύσσοντες καὶ ἁπλοῦντες εἰς εἴδησιν τοῖς οὐκ εἰδόσιν αὐτό. Ἀλλ' εἰ καὶ γέγονε διττὸς οἱονεί πως ὁ ἐπ' αὐτῷ λόγος, ἀλλ' εἷς που πάντως καὶ ὁ αὐτὸς, οὐ διαιρούμενος εἰς δύο, μετὰ τὴν πρὸς σάρκα σύνοδον. Οὔτε μὴν εἰς υἱῶν δυάδα τεμνόμενος· εἷς γὰρ καὶ ἀμέριστος ὁ Χριστός. Τύπος δ' ἂν γένοιτο καὶ τοῦδε σαφὴς, τὸ ἀδιάτμητον τῶν στρουθίων· Τὰ γὰρ ὄρνεα, φησὶν, οὐ διεῖλε. Καὶ ἐσημαίνετο μὲν ὡς ἀπὸ τῆς γῆς διὰ τὸ ἀνθρώπινον, ὡς ἔν γε τῷ μόσχῳ, καὶ μὴν καὶ αἰγὶ καὶ κριῷ. Νοεῖται δὲ πάλιν ὡς ἐξ οὐρανοῦ καὶ ἄνωθεν, διά τοι τὸ εἶναι ὁ Θεὸς διὰ τῶν στρουθίων.","english":"To whom the bride herself has also called out—that is, the Church from the Gentiles: Show me your face, and let me hear your voice; for your voice is sweet, and your face is beautiful. The same is the simple and guileless dove, having no deceit. For no deceit was found in his mouth, as it is written. And the heifer is three years old, and indeed also the other of the cattle. For the Lord is perfectly complete. The age of the cattle subtly indicates the perfection of the Only-Begotten as in Godhead. And the cattle are split apart; for they have been divided in two. But the pair of birds has remained undivided. And what is the reason? In that the Only-Begotten Word of God became flesh, he has, as it were, been divided in two, and the word concerning him is broadened into a twofold contemplation. For sometimes we understand his divine and ineffable generation as from the Father; and sometimes again we speak of the mystery of the incarnation, almost spreading out and unfolding the depth of the economy into knowledge for those who do not know it. But even if the word concerning him has, as it were, become twofold, yet it is surely one and the same, not divided into two after the union with the flesh. Nor indeed is it cut into a duality of sons; for Christ is one and indivisible. And a clear type of this too would be the indivisibility of the birds: For the birds, it says, he did not divide. And he was signified as from the earth through the human element, as in the calf, and indeed also the goat and the ram. But again he is understood as from heaven and above, because God is through the birds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"Ὅτι δὲ καίτοι τὴν ὑπὲρ ἡμῶν ἑκούσιον ὑπομείναντος σφαγὴν, Ἡ σὰρξ αὐτοῦ οὐκ εἶδε, κατὰ τὸ γεγραμμένον, διαφθοράν· καὶ ὅτι κατὰ τὴν τοῦ Ψάλλοντος φωνὴν, Οὐκ ὠφελήσει ἐχθρὸς ἐν αὐτῷ, καὶ υἱὸς ἀνομίας οὐ προσθήσει τοῦ κακῶσαι αὐτόν. Παραδείξειεν ἂν καὶ μάλα σαφῶς ὡς ἐν τύπῳ δὴ πάλιν ὁ θεσπέσιος Ἀβραὰμ, τὰ καταφθείρειν ἐθέλοντα τῶν πτηνῶν, ἀφιστὰς τῶν διχοτομημάτων. Προαπαγγελθείσης δὲ τῷ Ἀβραὰμ τῆς ἐσομένης κατὰ καιροὺς ἐν Αἰγύπτῳ πλεονεξίας κατὰ τῶν ἐξ αἵματος αὐτοῦ, τουτέστι, τοῦ Ἰσραὴλ καὶ τῆς παραδόξου λυτρώσεως, Περὶ τὰς ἡλίου, φησὶ, δυσμὰς κλίβανος πυρὸς καπνιζόμενος, καὶ λαμπάδες πυρὸς, διὰ μέσων ᾔεσαν τῶν διχοτομημάτων. Προανέτειλε μὸν γὰρ τῶν ἐξ ἐπαγγελίας ὁ διὰ Μωσέως νόμος, δουλείας τε πέρι τῶν ἐξ Ἰσραὴλ, καὶ μὴν καὶ λυτρώσεως, μακρὰ τοῖς ἀκροωμένοις εἰσφέρων τὰ διηγήματα. Ἐν ἐσχάτοις δὲ τοῦ αἰῶνος καιροῖς, καὶ οἱονεὶ πρὸς ἑσπέραν, Γέγονε σὰρξ ὁ Λόγος. Εἴη γὰρ, οἶμαι, τουτὶ, καὶ ἕτερον οὐδὲν, τὸ, ὡς ἐν εἴδει πυρὸς τὴν θείαν τε καὶ ἀπόῤῥητον φύσιν, ἐπ' αὐτὰ διᾴττειν τὰ διχοτομήματα. Ἀλλ' Ἦν, φησὶ, φλὸξ πυρὸς, καὶ κλίβανος πυρὸς, καὶ λαμπάδες πυρός. Γέγονε γὰρ ἀληθῶς τὸ σεπτὸν τῆς ἐνανθρωπήσεως μυστήριον, τοῖς μὲν ἀπειθεῖν ᾑρημένοις καὶ ἀπονενευκόσι πρὸς τὸ ἐξήνιον, κλίβανός τε καὶ φλὸξ, καὶ ἡ πασῶν ἀφόρητος καὶ ἐσχάτη δίκη. Καὶ γοῦν περὶ τῶν ἐξ Ἰσραὴλ, οἳ τὸ Χριστοῦ μυστήριον ἀσυνέτως περιυβρίζοντες κακόνοοί τε καὶ ἀλαζόνες ἡλίσκοντο, φησὶν ὁ Δαβὶδ πρὸς τὸν τῶν ὅλων Πατέρα καὶ Θεόν· Θήσεις αὐτοὺς ὡς κλίβανον πυρὸς, εἰς καιρὸν τοῦ προσώπου σου·","english":"That, although he endured the voluntary slaughter for our sake, his flesh did not see corruption, according to what is written; and that, according to the voice of the Psalmist, the enemy shall not profit in him, and the son of iniquity shall not add to harm him. The inspired Abraham would also show this very clearly, again as in a type, by driving away the birds that wished to devour from the divided pieces. And when there had been foretold to Abraham the greed that would come in time in Egypt against those of his blood—that is, Israel—and the wondrous redemption, he says: Toward the setting of the sun, a smoking furnace and lamps of fire passed through the midst of the divided pieces. For the law through Moses dawned beforehand for those of the promise, bringing long narratives to its hearers concerning the slavery of those of Israel and indeed also their redemption. But in the last times of the age, and as it were toward evening, the Word became flesh. For this, I think, would be nothing other than that, as in the form of fire, the divine and ineffable nature darts through the very divided pieces. But, he says, there was a flame of fire, and a furnace of fire, and lamps of fire. For truly the venerable mystery of the incarnation has become, for those who have chosen to disobey and have turned aside to what is contrary to the yoke, both a furnace and a flame, and the last judgment, unbearable beyond all others. And indeed concerning those of Israel who, insolently outraging the mystery of Christ without understanding, were caught as evil-minded and arrogant, David says to the Father and God of all: You will set them as a furnace of fire, in the time of your face.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Κύριε, ἐν τῇ ὀργῇ σου συνταράξεις αὐτοὺς, καὶ καταφάγεται αὐτοὺς πῦρ. Καιρὸς δὲ προσώπου τοῦ Πατρὸς, ὁ τῆς ἐνανθρωπήσεως νοοῖτο ἂν εἰκότως· εἴπερ ἐστὶ καὶ πρόσωπον καὶ εἰκὼν τοῦ Θεοῦ καὶ Πατρὸς, ὁ Υἱός. Οὐκοῦν φλὸξ ἀγρία καὶ κλίβανος, τοῖς ἀπωθεῖν ἐθέλουσι τῆς ἐνανθρωπήσεως τοῦ Μονογενοῦς τὸ μυστήριον. Τοῖς γε μὴν ἐπεγνωκόσι τὴν ἐπιφάνειαν αὐτοῦ, καθὰ γέγραπται, Λαμπὰς ἐν σκότῳ φωτίζουσα, καὶ τῆς διαβολικῆς ἀχλύος τὸ πάχος ἀπολεπτύνουσα, καὶ τοῖς διὰ μέσον προσπταίειν σκανδάλοις τὴν τῶν σεβομένων αὐτὸν οὐκ ἐφιεῖσα πληθύν. Οὕτως ἡμῖν ὠνόμαζε τὸν Υἱὸν ὁ Θεὸς καὶ Πατὴρ, καὶ διὰ φωνῆς Ἡσαΐου, λέγων· Διὰ Σιὼν οὐ σιωπήσομαι, καὶ διὰ Ἱερουσαλὴμ οὐκ ἀνήσω, ἕως ἂν ἐξέλθῃ ὡς φῶς ἡ δικαιοσύνη μου. Τὸ δὲ σωτήριόν μου, ὡς λαμπάδες καυθήσεται. Σωτήριον γὰρ καὶ δικαιοσύνη παρὰ τοῦ Θεοῦ καὶ Πατρὸς εἰς ἡμᾶς γέγονεν ὁ Υἱός· εἴπερ ἐστὶν ἀληθὲς ὡς ἐν αὐτῷ δικαιούμεθα, καὶ τὸν πάλαι καθ' ἡμῶν τυραννήσαντα νικῶντες θάνατον, παλινδρομοῦμεν εἰς ἀφθαρσίαν, καὶ εἰς ὅπερ ἦν ἐν ἀρχαῖς ἡ φύσις ἀναμορφούμεθα. θʹ. Ὅτι δὲ ἦν ἀναγκαῖον πεφηνότος ἤδη τοῦ Ἐμμανουὴλ, καὶ τοῦ κατ' αὐτὸν μυστηρίου παραδειχθέντος ἐν κόσμῳ, τῆς Μωσαϊκῆς λατρείας τοὺς τύπους τοῖς εὐαγγελικοῖς παιδεύμασιν ὑποφέρεσθαι, καὶ ὑπείκειν ὥσπερ ταῖς ἀμείνοσι καὶ τελεωτέραις ἐντολαῖς, ἐσκιαγραφεῖτο πάλιν ὡς ἐν τύπῳ τὸ χρῆμα παχεῖ. Καὶ τίς δὴ οὗτος, ἐρῶ. Ἐπειδὴ γὰρ οὐκ ἔτικτε μὲν ἡ Σάῤῥα, κεκυοφόρηκε δὲ τὸν Ἰσμαὴλ ἡ Ἄγαρ, ὀφρὺν ἀνατείνουσα κατὰ τῆς ἐλευθέρας ἐφωρᾶτο λοιπόν.","english":"Lord, in your anger you will shake them, and fire will devour them. And the time of the Father's face may reasonably be understood as that of the incarnation, since the Son is both the face and the image of God and the Father. Therefore a fierce flame and a furnace are for those who wish to thrust away the mystery of the Only-begotten's incarnation. But for those who have recognized his appearing, as it is written, a lamp shining in darkness, thinning the thickness of the devilish mist, and not permitting the multitude of those who reverence him to stumble on the stumbling-blocks in between. Thus God and the Father named the Son to us, and through the voice of Isaiah, saying: For Zion's sake I will not be silent, and for Jerusalem's sake I will not rest, until my righteousness go forth as light. And my salvation shall burn as lamps. For the Son has become salvation and righteousness from God and the Father for us, since it is true that in him we are justified, and conquering the death that long tyrannized over us, we return again to incorruption, and are re-formed into what our nature was in the beginning. 9. That it was necessary, now that Emmanuel had appeared and the mystery concerning him had been displayed in the world, for the types of the Mosaic worship to give way to the teachings of the Gospel, and to yield as to better and more perfect commandments, the matter was again sketched out in shadow, as in a type, in thick outline. And who this is, I will say. For since Sarah did not bear, but Hagar had conceived Ishmael, she was seen lifting her brow against the free woman thereafter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"Σάῤῥα δὲ οὐκ ὀϊστὴν ἐποιεῖτο τὴν ὑπεροψίαν, καὶ δὴ καὶ ἐκάκου τὴν Αἰγυπτίαν. Ἡ δὲ τῆς ἑστίας ἀπέδρα, καὶ ἐπλανᾶτο κατὰ τὴν ἔρημον. Ἤρετο δὲ αὐτὴν ἄγγελος ἐξ οὐρανοῦ, ὅποι τε ἴοι καὶ ὅθεν ἵκοι πάλιν. Ἡ δὲ πρὸς ταῦτά φησιν· Ἀπὸ προσώπου Σάῤῥας τῆς κυρίας μου ἐγὼ ἀποδιδράσκω. Τί οὖν ὁ θεσπέσιος\n\nἄγγελος; Ἀποστράφηθι, φησὶ, πρὸς τὴν κυρίαν σου, καὶ ταπεινώθητι ὑπὸ τὰς χεῖρας αὐτῆς. Προανεδείχθη μὲν γὰρ ὠδίνουσα τὸν Ἰσραὴλ ἡ κατὰ νόμον λατρεία. Οἰκέτις δὲ οὖσα (πνεῦμα γὰρ ἐλεύθερον οὐκ ἦν ἐν αὐτῇ), μονονουχὶ προεκυοφόρησε τῆς νέας καὶ εὐαγγελικῆς παιδεύσεως τὸν ἐξ Αἰγύπτου λαόν. Τοιγάρτοι καὶ πεφρόνηκε μέγα, καὶ ἐδίωκε τοὺς ἐν Χριστῷ, καὶ κατὰ τῶν εὐαγγελικῶν θεσπισμάτων ὑψηλὴν αἴρουσα τὴν ὀφρὺν, πολυτρόπως ἡλίσκετο. Ἐπετίμα γὰρ τοῖς ἁγίοις ἀποστόλοις ἡ τῶν Ἰουδαίων Συναγωγὴ, διαῤῥήδην λέγουσα· Παραγγελίᾳ παρηγγείλαμεν ὑμῖν, μὴ διδάσκειν ἐπὶ τῷ ὀνόματι τούτῳ, καὶ ἰδοὺ ἐπληρώσατε τὴν Ἱερουσαλὴμ τῆς διδαχῆς ὑμῶν. Ὁρᾷς ὅπως κατεπαίρεται τῆς Σάῤῥας ἡ Αἰγυπτία, καὶ καταθρασύνεται τῆς ἐλευθέρας τὸ θεραπαινίδιον. Ἀλλ' ἐνικᾶτο τῷ χρόνῳ, καὶ ἀποδιδράσκει τρόπον τινὰ τιμῶσα τὸ ἐξήνιον, προστάττεται δὲ δι' ἀγγέλου φωνῆς, μὴ παραιτεῖσθαι τὴν ἐλευθέραν, τουτέστι, τὴν εἰς ἐλεύθερον ἀξίωμα καλοῦσαν παίδευσιν, ταπεινοῦσθαι δὲ μᾶλλον ὑπὸ τὰς χεῖρας αὐτῆς. Ἡ γὰρ διὰ νόμου λατρεία, διὰ σχημάτων ἰοῦσα καὶ τύπων, δουλεύει τρόπον τινὰ τοῖς εὐαγγελικοῖς παιδεύμασιν, ἀμυδρὸν τῆς ἀληθείας τὸ κάλλος ἐφ' ἑαυτῇ δεικνύουσα.","english":"But Sarah did not regard her contempt as a mere arrow-shot, and indeed she kept maltreating the Egyptian woman. And she fled from the household, and wandered in the desert. But an angel from heaven asked her where she was going and whence she had come again. And to this she says: I am fleeing from the face of Sarah my mistress. What then does the wondrous angel say? Turn back, he says, to your mistress, and be humbled under her hands. For the worship according to the law prefigured Israel in labor. But being a slave (for the free spirit was not in her), she all but bore before her, as it were, the people from Egypt of the new and evangelical instruction. Therefore she also thought great things, and persecuted those in Christ, and lifting high her brow against the evangelical ordinances, she was caught in many ways. For the Synagogue of the Jews rebuked the holy apostles, saying plainly: We strictly commanded you not to teach in this name, and behold, you have filled Jerusalem with your teaching. Do you see how the Egyptian woman exalts herself over Sarah, and how the little slave girl grows bold against the free woman? But she was conquered in time, and she flees, in a certain way honoring what is under the yoke, and she is commanded by the voice of an angel not to reject the free woman—that is, the instruction that calls to free status—but rather to be humbled under her hands. For the worship through the law, proceeding through figures and types, is in a certain way a slave to the evangelical teachings, showing in herself the faint beauty of the truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Δι' ἀγγέλων τοίνυν ὁ πάλαι διὰ Μωσέως ὡρίζετο νόμος, καὶ διὰ φωνῆς ἀγγέλου τοῖς διὰ Χριστοῦ θεσπίσμασιν ὑποφέρειν ὥσπερ προστάσσεται τὸν αὐχένα, καὶ ὑποκλίνεσθαι τῇ ἐλευθέρᾳ, καὶ οὐχ ἑκοῦσα παραχωρεῖν. Τοῦτο γὰρ, οἶμαι, νοητῶς ἐστι τὸ, ὑπὸ χεῖρα τῆς Σάῤῥας γενέσθαι τὴν Ἄγαρ. Μεμνῆσθαι δὲ ἀναγκαῖον, ὡς διαθηκῶν δυάδα τέθεικεν αὐτὰς καὶ ὁ θεσπέσιος Παῦλος, τὴν μὲν εἰς δουλείαν γεννῶσαν, σύστοιχόν τε τῇ νῦν Ἱερουσαλήμ· τὴν δὲ εἰς ἐλευθερίας ἀξίωμα, φημὶ δὴ τὴν Σάῤῥαν. Ὅτι δὲ πεφηνότος ἤδη Χριστοῦ συνανατελεῖ δὴ πάντως τῆς ἐν πνεύματι περιτομῆς ὁ καιρὸς, ἐδιδάσκετο σαφῶς ὁ μακάριος Ἀβραάμ. Ἐθεσμοθέτει γὰρ ὁ Θεὸς, τὸ χρῆναι πληροῦν τὴν περιτομὴν, διὰ σαρκικῶν, οἶμαι, παραδειγμάτων προαναφαίνων τὰ νοητά. Περιτμηθήσεται γάρ σου, φησὶ, πᾶν ἀρσενικόν. Καὶ ταῖς εἰς τοῦτο ῥᾳστώναις ὄλεθρον καὶ ἀπώλειαν ἐπεμέτρει τὴν δίκην· ἔφη γὰρ, ὅτι καὶ ἀπερίτμητος ἄρσην, ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς, ὅτι τὴν διαθήκην μου διεσκέδασεν. Ὁρᾷς ὅτι τῆς ἐν πνεύματι καὶ ἀληθείᾳ περιτομῆς τύπος ὥσπερ τις ἐν σαρκὶ προεδείκνυτο. Πράττεται γὰρ τῇ ὀγδόῃ, καθ' ἣν ἐκ νεκρῶν ἀνεβίω Χριστός. Καὶ καιρὸς ἦν ἤδη τοῦ μεταλαχεῖν ἁγίου Πνεύματος, καὶ τὴν ἐν αὐτῷ δέχεσθαι περιτομὴν, οὐ σάρκα λυποῦντος, ἀλλὰ πνεῦμα καθαίροντος· οὐ σωματικῶν ἀπαλλάττοντος ῥύπων, ἀλλὰ ψυχικῶν ἡμᾶς νοσημάτων ἀπολύοντος.","english":"Therefore the law that was ordained of old through Moses was given through angels, and by the voice of an angel those who are under Christ are, as it were, commanded to submit their neck to the divine decrees, and to bow down to the free woman, and not willingly to yield place. For this, I think, is the spiritual meaning of Hagar coming under the hand of Sarah. But it is necessary to remember that the inspired Paul also set forth these as a pair of covenants—the one bearing children into slavery, corresponding to the present Jerusalem; the other unto the dignity of freedom, which I say is Sarah. And that, now that Christ has appeared, the time of the circumcision in the Spirit rises together with him, the blessed Abraham was clearly taught. For God was laying down the law that circumcision must be fulfilled, prefiguring the spiritual realities through fleshly examples, as I think. For he says, Every male of yours shall be circumcised. And upon those who took this lightly he measured out the penalty of destruction and ruin; for he said that even the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly cut off from his kindred, because he has scattered my covenant. Do you see that the type of the circumcision in spirit and truth was prefigured, as it were, in the flesh? For it is performed on the eighth day, on which Christ rose again from the dead. And the time had already come to partake of the Holy Spirit and to receive the circumcision in him—not one that wounds the flesh, but purifies the spirit; not one that frees from bodily filth, but releases us from the diseases of the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Ὅτε γὰρ ἀνεβίω Χριστὸς, καταλύσας τοῦ θανάτου τὸ κράτος, τότε δὴ, τότε καὶ ἀπαρχὴν ὥσπερ τινὰ τοῦ ἁγίου Πνεύματος τοῖς ἁγίοις ἐνέθηκε μαθηταῖς. Ἐνεφύσησε γὰρ, φησὶν, εἰς αὐτοὺς λέγων· Λάβετε Πνεῦμα ἅγιον. Συλλήψεται δὲ τῷ λόγῳ καὶ ὁ σοφώτατος Ἰωάννης, λέγων· Οὐδέπω γὰρ ἦν Πνεῦμα ἅγιον, ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη. Δεδόξασται μὲν γὰρ, ἐγηγερμένος ἐκ νεκρῶν, κατὰ τὴν ὀγδόην. Τοιγάρτοι καὶ εἰς ἡμᾶς ἠνέχθη τὸ πνεῦμα, καὶ ἐν αὐτῷ περιτετμήμεθα περιτομῇ ἀχειροποιήτῳ καὶ νοητῇ. Ἁνδάνει γὰρ οὗτος Θεῷ τῆς περιτομῆς ὁ τρόπος. Καὶ γοῦν ὁ θεσπέσιος Παῦλος ὧδέ πή φησιν· Οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν. οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομὴ, ἀλλ' ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι, οὐ γράμματι. Οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ' ἐκ τοῦ Θεοῦ. ιʹ. Ἀπρακτούσης δὲ ὅτι τῆς ἐν νόμῳ λατρείας, καὶ κατακρατούσης ἤδη τῆς νέας καὶ ἐν Χριστῷ, καὶ τῶν ἐν πίστει λαῶν ἀναδεδειγμένων, οἳ καὶ ἐν τοῖς τῆς ἐλευθέρας τέθεινται τέκνοις τὸ δουλοπρεπὲς οὐκ ἔχοντες πνεῦμα (διακεκράγασι γάρ· Ἀββᾶ, ὁ Πατὴρ), καιρὸς ἦν ἤδη, τὴν τῶν Ἰουδαίων ἀποπέμπεσθαι συναυλίαν καὶ Συναγωγὴν, καὶ ἀπόκληρον ὥσπερ τῆς ἐπαγγελίας τὸν ἐξ αὐτῆς γενέσθαι λαόν. Καὶ μὴν ὅτι καὶ ἐπιστρέψει κατὰ καιροὺς, καὶ ἔσται δεκτὴ, τεύξεται δὲ καὶ τῆς ἄνωθεν καὶ παρὰ Πατρὸς ἡμερότητος, τὸν τῶν","english":"For when Christ came back to life, having destroyed the power of death, then indeed, then he also placed in the holy disciples, as it were, a kind of firstfruits of the Holy Spirit. For he breathed on them, it says, and said: Receive the Holy Spirit. And the most wise John will agree with this statement, saying: For the Holy Spirit was not yet, because Jesus was not yet glorified. For he has been glorified, having been raised from the dead, on the eighth day. Therefore the Spirit has been brought even to us, and in him we have been circumcised with a circumcision made without hands and spiritual. For this manner of circumcision is pleasing to God. And indeed the divinely inspired Paul says somewhere thus: For he is not a Jew who is one outwardly, nor is the circumcision outwardly in the flesh, but the Jew is one inwardly, and circumcision is of the heart in the Spirit, not in the letter. His praise is not from men, but from God. 10. But since the worship in the law was ceasing to operate, and the new worship in Christ was already prevailing, and the peoples in the faith had been shown forth, who also have been placed among the children of the free woman, not having a spirit of slavery (for they have cried out: Abba, the Father), the time had already come to dismiss the assembly and Synagogue of the Jews, and for the people born from it to become, as it were, disinherited from the promise. And indeed, that it will also turn back at the appointed times, and will be acceptable, and will obtain the gentleness from above and from the Father, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"ὄλων Σωτῆρα καὶ Λυτρωτὴν ἐπιγινώσκουσα, σημαίνει δὴ πάλιν τὸ Γράμμα τὸ ἱερόν. Ἔπαιζον μὲν γὰρ ἀλλήλοιν ἐπιθρώσκοντα τὰ μειράκια, Ἰσαὰκ δηλονότι, καὶ μέντοι καὶ Ἰσμαήλ. Δίωξις δὲ, οἶμαί που, τῆς παιδιᾶς ἦν ὁ τρόπος· καὶ εἴπετο μὲν διώκων ὁ Ἰσμαὴλ, κατεφωρᾶτο δὲ φεύγων ὁ Ἰσαάκ. Ἀλλ'ἠγανάκτει πρὸς τοῦτο τῆς ἐλευθέρας ὁ νοῦς, φημὶ δὴ τῆς Σάῤῥας. Καὶ δὴ καὶ ἔφασκε πρὸς τὸν θεσπέσιον Ἀβραάμ· Ἔκβαλε τὴν παιδίσκην ταύτην καὶ τὸν υἱὸν αὐτῆς· οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης ταύτης μετὰ τοῦ υἱοῦ μου Ἰσαάκ. Καὶ οὐκ ἀτάραχος μὲν ὁ λόγος ἦν ἐν ὠσὶν Ἀβραάμ. Ἤκουσε δὲ παρὰ Θεοῦ, τὸ χρῆναι τοῖς τῆς Σάῤῥας καταπείθεσθαι λόγοις. Καὶ δὴ καὶ ἄρτοις καὶ ὕδασι τὴν Ἄγαρ ἐφοδιάσας, ὁμοῦ τῷ παιδὶ τῆς δεσποτικῆς ἑστίας ἀπελθεῖν ἐκέλευεν. Ἡ δὲ ᾤχετο μὲν ἀλύουσα καὶ δεδακρυμένη· πλὴν ἐπλανᾶτο κατὰ τὴν ἔρημον. Κινδυνεύοντος δὲ τοῦ παιδίου καὶ κατοιμώζοντος, Διήνοιξε, φησὶν, ὁ Θεὸς τοὺς ὀφθαλμοὺς τῆς Ἄγαρ, καὶ εἶδε πηγὴν ὕδατος ζῶντος, καὶ ἐπότισεν αὐτό. Ἄθρει δὴ οὖν ὅπως πρὸς τὴν τοῦ μυστηρίου γνῶσιν οὐκ ἀσυντελὲς οὐδὲ αὐτό που τάχα τῶν νηπίων τὸ ἄθυρμα. Ἐδίωκε μὲν γὰρ ὁ Ἰσμαὴλ τὸν Ἰσαάκ.Ἀλλ' ὅτι διώξει κατὰ καιροὺς ὁ ἐκ τῆς θεραπαίνης, τουτέστιν, ὁ Ἰσμαὴλ, τὸν ἐκ τῆς ἐλευθέρας, ἤγουν τὸν ἐν πίστει καὶ ἐν Χριστῷ λαὸν, διεσάφει λέγων ὁ μακάριος Παῦλος, ἐπί τε τοῦ Ἰσμαὴλ καὶ τοῦ Ἰσαὰκ οὕτω λέγων· Ἀλλ' ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτω καὶ νῦν.","english":"Knowing him wholly as Savior and Redeemer, the sacred Scripture again signifies this. For the boys were playing, leaping upon one another—Isaac, clearly, and indeed also Ishmael. But the manner of their play, I think, was a pursuit; and Ishmael pursued as the pursuer, while Isaac was caught fleeing. But the mind of the free woman—I mean Sarah—was indignant at this. And indeed she also said to the inspired Abraham: \"Cast out this slave woman and her son; for the son of this slave woman shall not inherit with my son Isaac.\" And the word was not untroubled in Abraham's ears. But he heard from God that he must yield to Sarah's words. And so, having provisioned Hagar with bread and water, he commanded her to depart from the master's household together with the child. And she went away distressed and in tears; yet she wandered in the wilderness. And when the child was in danger and crying out, God, it says, opened the eyes of Hagar, and she saw a spring of living water, and gave him to drink. Observe, then, how even this childish play of the little ones is not without profit for the knowledge of the mystery. For Ishmael pursued Isaac. But that the son of the slave woman—that is, Ishmael—would at times pursue the son of the free woman—that is, the people who are in faith and in Christ—the blessed Paul made clear, speaking thus concerning both Ishmael and Isaac: \"But just as then the one born according to the flesh persecuted the one born according to the Spirit, so also now.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Ἐπειδὴ δὲ πεπολέμηκε τοῖς ἐξ ἐλευθέρας ὁ Ἰσμαὴλ, ἐκπέμπεται λοιπὸν ἡ τῶν Ἰουδαίων Συναγωγὴ, στυγνὸν καὶ ἀλιπαρὲς ἐφόδιον ἔχουσα, ἄρτον τε καὶ ὕδωρ. Τουτέστιν, ἐπιμετρηθέντα τρόπον τινὰ γνώσεώς τε καὶ εὐσεβείας λόγον, δι' ὧν ἦν εἰκὸς οὐκ εἰσάπαν οἰχήσεσθαι πρὸς τὸ ἐκτεθνάναι δεῖν. Ἔφη γάρ που Θεὸς, λείψανον ὥσπερ τι καὶ σπέρμα βραχὺ τῆς κατὰ νόμον ἐπιεικείας καταλελοιπὼς ἐν τῷ Ἰσραήλ· Καὶ ἔσομαι αὐτοῖς εἰς ἁγίασμα μικρὸν ἐν ταῖς χώραις, οὗ ἐὰν εἰσέλθωσιν ἐκεῖ. Μικρὸν δέ φησιν ἁγίασμα γενήσεσθαι τοῖς ἐξ Ἰσραὴλ, μετά γε τὴν ἐν τοῖς ἔθνεσι διασποράν, διά τοι τὸ μὴ ἄγαν τῶν Ἰουδαίων εὐσθενὲς εἰς τὸ δύνασθαι, φημὶ, κἂν γοῦν τὸν διὰ Μωσέως ἀποπεραίνειν νόμον, ὀλίγιστα δὲ καὶ μόλις ἐπιτηρεῖν, τὴν ἐν σαρκί που τάχα περιτομὴν, καὶ ἀργίαν τὴν ἐν Σαββάτῳ. Ὕδατι τοίνυν καὶ ἄρτοις ἐφοδιάζεται μόλις ἡ εἰς δουλείαν γεννῶσα, τουτέστιν, ἡ τῶν Ἰουδαίων Συναγωγή. Καὶ δεδυσφόρηκε μὲν Ἀβραὰμ ἀποτρεχούσης τῆς Ἄγαρ, ἠφίει δ' οὖν ὅμως Θεοῦ προστάττοντος. Ἐλύπει μὲν γὰρ ὁμολογουμένως τοὺς ἁγίους ἀποστόλους καὶ εὐαγγελιστὰς ἐκπίπτων ὁ Ἰσραήλ. Πλὴν ἀπενοσφίζοντο καὶ οὐχ ἑκόντες αὐτοῦ, διά τοι τὸ τῷ Θεῷ δοκοῦν καὶ τὴν εἰς Χριστὸν ἀγάπησιν. Καὶ γοῦν ὁ θεσπέσιος γράφει Παῦλος, Ὅτι λύπη μοί ἐστι μεγάλη, καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου. Ηὐχόμην γὰρ αὐτὸς ἐγὼ ἀνάθεμα εἶναι ἀπὸ Χριστοῦ, ὑπὲρ τῶν ἀδελφῶν τῶν συγγενῶν μου τῶν κατὰ σάρκα, οἵτινές εἰσιν Ἰσραηλῖται. Ἀπόπεμπτος δὲ γενομένη ἡ τῶν Ἰουδαίων μήτηρ, μακροὺς ἐπλανᾶτο χρόνους· καὶ κεκινδύνευκε μὲν ἀπολέσθαι λοιπὸν εἰς τὸ παντελές.","english":"But since Ishmael, born of the free woman, has waged war against those born of the slave woman, the Synagogue of the Jews is now sent away, having as its gloomy and joyless provision bread and water. That is, a measure of the word of knowledge and piety was, in a sense, apportioned to them, by which it was reasonable that they should not depart entirely to the point of needing to die. For God said somewhere, having left in Israel, as it were, a remnant and a small seed of the equity according to the law: And I will be to them a small sanctuary in the lands into which they shall enter. And he says that a small sanctuary will be given to those of Israel, at least after the dispersion among the nations, because the Jews are not very strong, I mean, so as to be able to fulfill even the law through Moses, and to observe only very few things and with difficulty—perhaps circumcision in the flesh, and rest on the Sabbath. Therefore the one who gives birth into slavery, that is, the Synagogue of the Jews, is provisioned with water and bread only with difficulty. And Abraham was grieved as Hagar ran away, yet he let her go nonetheless, since God commanded it. For Israel's falling away was admittedly painful to the holy apostles and evangelists. Nevertheless they withdrew from it, not willingly, because of what seemed good to God and because of their love for Christ. And indeed the inspired Paul writes, That I have great sorrow and unceasing grief in my heart. For I myself was praying to be accursed from Christ for my brothers, my kinsmen according to the flesh, who are Israelites. But the mother of the Jews, having been sent away, wandered for long times; and she was in danger of being utterly destroyed from then on.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"ἀλλ' εἰ κραυγάσειαν ἀναβοῶντες κατὰ καιροὺς πρὸς Θεὸν, πάντη τε καὶ πάντως ἐλεηθήσονται. Διανοίξει γὰρ αὐτῶν τῆς διανοίας τοὺς ὀφθαλμοὺς, καὶ ὄψονται καὶ αὐτοὶ τὴν πηγὴν τοῦ ζῶντος ὕδατος, τουτέστι, Χριστόν· καὶ δὴ καὶ πιόντες, ἐν αὐτῷ ζήσονται. Λουσάμενοί τε καὶ καθαροὶ γενήσονται, κατὰ τὴν τοῦ προφήτου φωνήν. Ὅτι δέ ἐστι πηγὴ ζωῆς ὁ Χριστὸς, σαφηνιεῖ λέγων ὁ Ψαλμῳδὸς πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν· Ὡς ἐπλήθυνας τὸ ἔλεός σου ὁ Θεός! οἱ δὲ υἱοὶ τῶν ἀνθρώπων, ἐν σκέπῃ τῶν πτερύγων σου ἐλπιοῦσι· μεθυσθήσονται ἀπὸ πιότητος οἴκου σου, καὶ τὸν χειμάῤῥουν τῆς τρυφῆς σου ποτιεῖς αὐτοὺς, ὅτι παρὰ σοὶ πηγὴ ζωῆς, Οὐχ ἕτερος δὲ παρὰ ταύτην, ἢ ὁ Χριστός. Δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα καὶ τὸ κράτος, σὺν τῷ ἁγίῳ καὶ ὁμοουσίῳ αὐτοῦ καὶ ζωοποιῷ Πνεύματι, εἰς τοὺς σύμπαντος καὶ ἀτελευτήτους αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τοῦ Ἀβραὰμ καὶ τοῦ Ἰσαάκ. αʹ. Καὶ ἐγένετο μετὰ τὰ ῥήματα ταῦτα, ὁ Θεὸς ἐπείραζε τὸν Ἀβραὰμ, καὶ","english":"But if they cry out, calling upon God from time to time, they will be shown mercy in every way and by all means. For he will open the eyes of their mind, and they too will see the fountain of living water—that is, Christ—and having drunk, they will live in him. And having washed, they will become clean, according to the voice of the prophet. That Christ is a fountain of life, the Psalmist will make clear when he says to the Father and God in the heavens: How you have multiplied your mercy, O God! The sons of men will hope in the shadow of your wings; they will be made drunk from the richness of your house, and you will give them to drink from the torrent of your delight, because with you is a fountain of life—no other than Christ. Through him and with him be glory and power to God and the Father, with his holy, consubstantial, and life-giving Spirit, unto the whole and unending ages of ages. Amen. Concerning Abraham and Isaac. 1. And it came to pass after these words, that God tested Abraham, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"εἶπε πρὸς αὐτόν· Ἀβραὰμ, Ἀβραάμ. Ὁ δὲ εἶπεν· Ἰδοὺ ἐγώ. Καὶ εἶπε Λάβε τὸν υἱόν σου τὸν ἀγαπητὸν, ὃν ἠγάπησας, τὸν Ἰσαὰκ, καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν, καὶ ἀνένεγκε αὐτὸν εἰς ὁλοκάρπωσιν ἐφ' ἒν τῶν ὀρέων ὧν ἄν σοι εἴπω. Τοιαῦτα μὲν δὴ τὰ θεόθεν διηγγελμένα. Ἀμελλητὶ οὖν ὁ δίκαιος ἐπισάξας τὴν ὄνον αὐτοῦ, καθὰ γέγραπται, δυοῖν δὲ μόνοιν οἰκέταιν ἕπεσθαι διειπὼν, καὶ τὸν ἀγαπητὸν ἁρπάσας υἱὸν, ἐπὶ τὴν θυσίαν ᾤχετο. Ἐπειδὴ δὲ εἰς τὸν ἱερὸν ἐκεῖνον ἀφῖκτο χῶρον τρίτῃ μόλις ἡμέρᾳ, Καθίσατε αὐτοῦ μετὰ τῆς ὄνου, τοῖς οἰκέταις φησίν· ἐγὼ δὲ καὶ τὸ παιδάριον διελευσόμεθα ἕως ὧδε, καὶ προσκυνήσαντες ἀναστρέψομεν πρὸς ὑμᾶς. Ἐπιφορτίσας δὲ τὸν υἱὸν τοῖς εἰς ὁλοκάρπωσιν ξύλοις, καὶ βαδίζειν οὕτως ἀναπείσας, ἠκολούθει. Ἐπειδὴ δὲ τὸ παιδάριον ἀνεπυνθάνετο τοῦ πατρὸς, λέγον· Ἰδοὺ τὸ πῦρ καὶ τὰ ξύλα, ποῦ ἔστι τὸ πρόβατον εἰς ὁλοκάρπωσιν; Ὁ Θεὸς, φησὶν, ὄψεται ἑαυτῷ πρόβατον εἰς ὁλοκάρπωσιν, τέκνον. Ἀναδειμάμενος δὲ τὸ θεῖον ἐκεῖνο θυσιαστήριον, ἐπισωρεύει τὰ ξύλα. Συμποδίσαντα δὲ καὶ τὸ μειράκιον ἐπ' αὐτοῖς, καὶ δὴ καὶ τῆς μαχαίρας ἐπειλημμένον, ἀγγέλου διακωλύει φωνὴ, μὴ δὴ χρῆναι λέγουσα τὸ παιδάριον ἀποσφάττειν αὐτόν. ἐγνωκέναι γὰρ τὸν Θεὸν ἤδη τὴν ἐνυπάρχουσαν αὐτῷ πρόθεσιν ἀγαθήν. Εἶτα κριὸν τῶν κεράτων· ἐξηρτημένον ἐν φυτῷ Σαβὲκ κατιδὼν ὁ δίκαιος, ἀναπληροῖ τὴν θυσίαν, ἀντὶ τοῦ παιδὸς ἀναφέρων αὐτόν. Κάτεισι δὲ οὕτως πρὸς τοὺς οἰκέτας, ὑγιᾶ φέρων αὐτοῖς τὸν υἱόν.","english":"He said to him: Abraham, Abraham. And he said: Behold, I am here. And he said: Take your beloved son, whom you have loved, Isaac, and go to the high land, and offer him up as a whole burnt offering on one of the mountains of which I will tell you. Such were the things announced from God. So the righteous man, without delay, saddled his donkey, as it is written, and having instructed only two servants to follow, and having taken up his beloved son, he set out for the sacrifice. But when he had reached that sacred place, scarcely on the third day, he says to the servants: Sit here with the donkey; but I and the boy will go through as far as this point, and after we have worshiped, we will return to you. And having loaded the wood for the whole burnt offering onto his son, and having thus persuaded him to walk, he followed. But when the boy asked his father, saying: Behold the fire and the wood, where is the sheep for the whole burnt offering? God, he says, will see to a sheep for himself for a whole burnt offering, child. And having built that divine altar, he piles up the wood. But when he had also bound the youth upon them, and had indeed taken hold of the knife, the voice of an angel prevented him, saying that it was not right for him to slaughter the boy. For God had already known the good purpose that was in him. Then the righteous man, seeing a ram caught by its horns in a plant called Sabek, completed the sacrifice, offering it up instead of the boy. And so he comes down to the servants, bringing his son to them safe and sound.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Τὸ μὲν οὖν τῆς ἱστορίας ἐπιτεμόντες πλάτος, καὶ ὡς ἐν βραχεῖ συνενεγκόντες λόγῳ τὸ λυσιτελοῦν εἰς ἀπόδειξιν τοῦ, διὰ τούτων τὸ περὶ τοῦ Σωτῆρος ἡμῶν προανατυποῦσθαι μυστήριον, κατὰ δύναμιν πάλιν τὴν ἑαυτῶν λαμβάνοντες, ἐξειπεῖν οὐκ ὀκνήσομεν. Εἰ δὲ δὴ μὴ πάντα ἕποιτο λόγῳ τὰ ἐν ταῖς ἱστορίαις κείμενα, καταιτιάσθω μηδείς. Ἐν γὰρ τῷ περιττῷ τῆς ἱστορίας πολλάκις κρύπτεται τὸ πνευματικόν· ὥσπερ οὖν ἀμέλει καὶ τὰ λίαν εὐοσμότατα τῶν ἐν λειμῶσιν ἀνθέων εἰκαίοις ἔξωθεν φύλλοις περιχλαινίζεται, ἅπερ εἴ τις ἀποτέμοι, γυμνὸν εὑρήσει τὸ ὠφελοῦν τε καὶ χρήσιμον. Εἰσίτω δὴ τοίνυν ἡμῖν τῆς ἀλληγορίας ὁ λόγος. βʹ. Τὸ μὲν οὖν πειράζεσθαι τὸν μακάριον Ἀβραὰμ, καὶ θύειν ἐπιτάττεσθαι τὸν υἱὸν τὸν ἀγαπητὸν, δυσφοροῦντα μὲν, κατὰ τὸ εἰκὸς, ὡς γεννήτορα, καὶ θερμῷ τῆς φύσεως κέντρῳ πρὸς φιλοστοργίαν νυσσόμενον, προτιμῶντα δ' οὖν ὅμως τὸ ἐκ τοῦ πράγματος ἀγαθὸν, αὐτὸ δὴ πάλιν ἡμῖν καὶ σφόδρα σαφῶς ἐκεῖνο δηλοῖ τὸ παρὰ τοῦ Σωτῆρος εἰρημένον, Οὔτω γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὡς τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν, μὴ ἀπόληται, ἀλλ' ἔχει ζωὴν αἰώνιον. Εἰ γὰρ χρή τι καὶ ἀνθρώπινον εἰπεῖν εἰς ἀπόδειξιν τοῦ νοήματος ἐναργῆ, κατεδάκνετο τρόπον τινὰ πέμπων εἰς θάνατον δι' ἡμᾶς τὸν Υἱὸν ὁ Θεὸς καὶ Πατὴρ, εἰ καὶ ᾔδει πεισόμενον τῶν λυπούντων οὐδὲν, ἐπεὶ καὶ αὐτὸς ἦν ἀπαθὴς ὡς Θεός. Ὅμως δ' οὖν τὸ ἐκ τοῦ θανάτου χρήσιμον ἐννοῶν, τὴν ἁπάντων, φημὶ, σωτηρίαν καὶ ζωὴν, τῆς πατρὶ πρεπούσης φιλοστοργίας ἠμέλει. Διὸ δὴ καὶ Παῦλος αὐτὸν ἀπεθαύμαζε, λέγων·","english":"Having thus summarized the broad extent of the history, and gathered into a brief account what is profitable for demonstrating that through these things the mystery concerning our Savior was prefigured beforehand, we will not hesitate, again taking up our own subject to the best of our ability, to set it forth. And if not everything contained in the histories follows the argument, let no one find fault. For in the superfluous detail of the history the spiritual meaning is often hidden; just as, indeed, the most fragrant of the flowers in meadows are cloaked outwardly with random leaves, which if one were to cut away, he will find the beneficial and useful part naked. So then let the word of allegory enter in for us. 2. That the blessed Abraham was tempted, and was commanded to sacrifice his beloved son—grieving, as is likely, as a father, and pricked toward affection by the warm goad of nature, yet nevertheless preferring the good that would come from the deed—this again shows us very clearly that saying of the Savior: For God so loved the world that he gave his only-begotten Son, so that everyone who believes in him should not perish but have eternal life. For if one may speak something even human to demonstrate the meaning clearly, God and Father was, in a manner, bitten with grief in sending his Son to death for our sake, even if he knew he would suffer none of the things that cause pain, since he himself was impassible as God. Nevertheless, considering the benefit that comes from death—I mean the salvation and life of all—he disregarded the affection befitting a father. Therefore Paul also marveled at him, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"Ὅς γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλ' ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν. Ἐπὶ τίνι δ' ἂν γένοιτο δικαίως τὸ θαῦμα τῆς εἰς ἡμᾶς ἀγάπης τοῦ Θεοῦ καὶ Πατρὸς, εἰ μή τι καὶ τῶν ἀβουλήτων ἔδοξεν ὑπομένειν παραδοὺς ὑπὲρ ἡμῶν τὸν ἴδιον Υἱόν; Τοιοῦτον γάρ τοι νοεῖν ἡμᾶς ἀναπείθει τὸ, Οὐκ ἐφείσατο, λέγων ὁ Παῦλος. Ὅπερ οὐκ ἂν ἐπὶ τοῖς τυχοῦσι ῥηθείη ποτὲ, ἀλλ' ἐπὶ μόνοις τοῖς μεγάλου τινὸς κατανεανιευομένοις πράγματος, ὡς ἐν τῷ, Πλάτυνον τὰ σχοινίσματά σου, καὶ τοὺς πασσάλους σου κατίσχυσον, ἔτι εἰς τὰ δεξιὰ καὶ εἰς τὰ ἀριστερὰ ἐκπέτασον· ἔτι δὲ, ὅτι Πῆξον, μὴ φείσῃ. Καὶ πάλιν, Ῥῦσαι ἀγομένους εἰς θάνατον, καὶ ἐκπρίου κτεινομένους, μὴ φείσῃ. Καὶ ταῦτα μὲν ἡμῖν εἰς τὸ, Λάβε τὸν υἱόν σου τὸν ἀγαπητὸν, εἰρήσεται. Οἱ δὲ τῷ πρεσβύτῃ συμπαρομαρτυροῦντες καὶ συμπαραθέοντες οἰκέται δύο καὶ μέχρι τῆς τρίτης ἡμέρας, τύπος ἂν εἶεν τῶν εἰς δουλείαν κεκλημένων διὰ τοῦ νόμου δύο λαῶν, τοῦ τε Ἰσραὴλ καὶ τοῦ Ἰούδα, φημί. Οἳ καὶ","english":"He who did not spare his own Son, but handed him over for us all. On what basis, then, could the wonder of the love of God and the Father toward us be justly established, if he did not also seem to endure something of what was not willed, handing over his own Son for us? For Paul persuades us to understand this very thing by saying, \"He did not spare.\" This would never be said of ordinary matters, but only of those who are straining eagerly after some great undertaking, as in \"Enlarge your cords, and strengthen your pegs, and spread out still to the right and to the left\"; and again, \"Fasten it, do not spare.\" And again, \"Rescue those being led to death, and redeem those being killed, do not spare.\" And these things will be said by us with reference to \"Take your beloved son.\" But the two servants who accompanied the old man and ran along with him even to the third day would be a type of the two peoples called into servitude through the law—I mean Israel and Judah. Who also","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"μόνοις χρῆναι τοῖς τοῦ Θεοῦ καὶ Πατρὸς ἀκολουθεῖν ᾤοντο διατάγμασιν, ὥσπερ ἐκεῖνοι τῷ Ἀβραὰμ, οὔπω τὸν δι' οὗ πάντα νοοῦντες Υἱὸν, οὐδὲ τὸν τοῦ Πατρὸς κληρονόμον ἐπιγινώσκοντες, οὗπερ ἂν εἰσφέροι καλλίστην ἡμῖν τὴν εἰκόνα, μικρὸς καὶ ἐν κόλποις ἔτι τοῦ οἰκείου πατρὸς ὁ Ἰσαὰκ κείμενος, καὶ τὴν δεσπότῃ πρέπουσαν οὔπω φορῶν ἐξουσίαν. Ἦν μὲν γὰρ καὶ ἔστιν ἀεὶ Κύριος καὶ Θεὸς παντέλειος ὁ Υἱός. Τῷ δὲ μὴ πᾶσιν ὑπάρχειν καταφανὴς, καὶ μάλιστα τοῖς ἀνοσίοις Ἰουδαίοις εἰς μόνην ὁρῶσι τὴν σάρκα, μικρός τις εἶναι καὶ ὁ τυχὼν ἐνομίζετο. Συμμετρεῖται δέ πως ἀναλόγως καὶ ταῖς ἁπάντων διανοίαις ἡ περὶ αὐτοῦ γνῶσις. Καὶ μικρὰ μὲν ἐν μικροῖς, μεγάλη δὲ αὖ ἐν μεγάλοις εὑρίσκεται. Καὶ γοῦν οἱ μὲν προφῆταί φασιν, ὅτι Μέγας καὶ φοβερός ἐστιν ἐπὶ πάντας τοὺς περικύκλῳ αὐτοῦ, τουτέστι, τοὺς ἐγγὺς αὐτοῦ γεγονότας διὰ πολλὴν ἄγαν ἀγχίνοιαν. Ὠδίνει δὲ καὶ ὁ Παῦλός τινας, Ἄχρις οὗ μορφωθῇ Χριστὸς ἐν αὐτοῖς. Τουτέστιν, ἄχρις ἂν οἱ μεγάλοι καὶ ὑπερφυεῖς τῆς θεότητος αὐτοῦ χαρακτῆρες εἰς τὸν ἐκείνων ἠρέμα διαπλάττοιντο νοῦν. Τὸ δὲ ἀκολουθῆσαι μὲν τοὺς οἰκέτας καὶ μέχρι τρίτης ἡμέρας, μὴ μὴν καὶ ἐπιτετράφθαι πρὸς τὴν γῆν ἀνακομίζεσθαι τὴν ὑψηλήν τε καὶ ἱερὰν, καθίζειν δὲ μᾶλλον αὐτοῖς προστετάχθαι μετὰ τῆς ὄνου, τὴν διὰ νόμου πρὸς Θεὸν ἀκολούθησιν τῶν δύο λαῶν ὑποδηλοῖ, καὶ μέχρι τοῦ τρίτου παρατείνασαν χρόνου, τουτέστι, τοῦ τελευταίου, καθ' ὃν ἡμῖν ἐπεφάνη Χριστός. Τρισὶ γὰρ ὁ σύμπας αἰὼν ἐκμετρεῖται καιροῖς, παρῳχηκότι, φημὶ, καὶ ἐνεστῶτι, καὶ μέλλοντι. Οὐκοῦν ἐν τρίτῳ τὸ τέλος.","english":"They thought it necessary to follow only the ordinances of God and the Father, just as those men followed Abraham, not yet understanding the Son through whom all things exist, nor recognizing the heir of the Father, of whom he would present to us the most beautiful image, small and still lying in the bosom of his own father—Isaac—and not yet wearing the authority befitting a master. For the Son was and always is Lord and perfect God. But because he was not manifest to all, and especially to the impious Jews who look only to the flesh, he was considered small and ordinary. Yet the knowledge of him is measured out in a way analogous to the understanding of all. And he is found small among the small, but great again among the great. At any rate, the prophets say, \"He is great and fearful upon all those around him,\" that is, those who have come near him through great understanding. Paul too is in labor with some, \"until Christ is formed in them.\" That is, until the great and transcendent features of his divinity are gently molded into their mind. And the fact that the servants followed as far as the third day, but were not permitted to return to the land—the high and holy land—but were rather commanded to sit down with the donkey, indicates the following of God by the two peoples through the law, extending even to the third time, that is, the last, in which Christ appeared to us. For the whole age is measured by three times: the past, I mean, the present, and the future. Therefore the end is in the third.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"Ἐπιδημῆσαί γε μὴν τὸν Χριστὸν ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς, ἡ θεία λέγει Γραφή. Κατακολουθήσας τοίνυν ὁ Ἰσραὴλ διὰ νόμου τῷ Θεῷ, καὶ μέχρι τῶν χρόνων τῆς τοῦ Σωτῆρος ἡμῶν ἐπιδημίας, οὐκ ἠθέλησε διὰ τῆς πίστεως ἀκολουθῆσαι Χριστῷ, πρὸς τὸν ὑπὲρ πάντων ἀναβαίνοντι θάνατον, μᾶλλον δὲ καὶ κεκώλυται διὰ πολλὰς ἁμαρτίας. Πώρωσις γὰρ ἀπὸ μέρους γέγονε τῷ Ἰσραήλ· ἥτις διὰ τῆς ὄνου σημαίνεται τῆς τοῖς οἰκέταις συνούσης πότε. Ἀλογίας γὰρ ἡ ὄνος τῆς ἐσχάτης εἰκών· ἀλογίας δὲ τέκνον ἡ πώρωσις. Τὸ δὲ, τῶν οἰκετῶν ἀπονοσφίζεσθαι μὲν καὶ ἀναχωρεῖν ἅμα τῷ υἱῷ τὸν πατέρα, ὡς δὲ καὶ εἰς αὖθις ἐπανήξει λέγειν· (Ἐγὼ γὰρ, φησὶ, καὶ τὸ παιδάριον διελευσόμεθα ἕως ὧδε, καὶ προσκυνήσαντες ἀναστρέψομεν πρὸς ὑμᾶς,) σημαίνει τὴν πρόσκαιρον ἀναχώρησιν τοῦ Θεοῦ τὴν ἐκ τῶν υἱῶν Ἰσραὴλ, καὶ τὴν ἐπὶ τέλει τῶν αἰώνων ἐπ' αὐτοὺς ἐσομένην ὑποστροφὴν, διὰ τῆς εἰς Χριστὸν πίστεως ἐπιτελουμένην. Ὅταν γὰρ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε πᾶς Ἰσραὴλ σωθήσεται. Τὸ δὲ μὴ λέγειν μὲν ἐναργῶς τὸν μακάριον Ἀβραὰμ, ὅτι θύσων ἄνεισι τὸν υἱὸν, πρόφασιν δὲ ὥσπερ τὸ, Ἕως ὧδε διελευσόμεθα, λαβεῖν, σημεῖον ἂν γένοιτο σαφὲς τοῦ μὴ πεπιστεῦθαι τοῖς Ἰουδαίων λαοῖς τὸ Χριστοῦ μυστήριον. Καὶ ἀληθὴς ἡμῖν ὁ περὶ τούτου φανεῖται λόγος, ὅταν ἴδωμεν τὸν Ἰησοῦν προσλαλοῦντα μὲν Ἰουδαίοις ὡς ἐν παραβολαῖς καὶ δι' αἰνιγμάτων, λέγοντα δὲ καὶ πρὸς τοὺς ἑαυτοῦ μαθητάς· Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ Θεοῦ, τοῖς δὲ λοιποῖς ἐν παραβολαῖς.","english":"The divine Scripture says that Christ would come in the last times of the age. Israel, then, having followed God through the law, even up to the times of the coming of our Savior, did not wish to follow Christ through faith, who ascends to death for the sake of all—or rather, it was even prevented by many sins. For a hardening has come upon Israel in part, which is signified by the donkey that once consorted with the servants. For the donkey is an image of the last irrationality, and the child of irrationality is hardening. But the fact that the father withdraws and departs from the servants together with the son, and yet says that he will return again—\"For I and the boy,\" he says, \"will go on as far as here, and after we have worshiped, we will return to you\"—signifies the temporary withdrawal of God from the sons of Israel, and the return to them at the end of the ages, accomplished through faith in Christ. For when the fullness of the Gentiles has come in, then all Israel will be saved. But that the blessed Abraham does not say clearly that he is going up to sacrifice his son, but takes as a kind of pretext the words \"We will go on as far as here,\" would be a clear sign that the mystery of Christ was not believed by the peoples of the Jews. And our account of this will appear true when we see Jesus speaking to the Jews as in parables and through riddles, and saying also to his own disciples: \"To you it has been given to know the mysteries of the kingdom of God, but to the rest in parables.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Τὸ δέ γε παιδάριον, τουτέστιν, ὁ Ἰσαὰκ, τοῖς τῆς ὁλοκαυτώσεως ξύλοις κατεφορτίζετο διὰ χειρὸς τοῦ πατρὸς, καὶ μέχρι τῶν τῆς θυσίας ἀφικνεῖται τόπων. Ἐπωμάδιον γὰρ τὸν οἰκεῖον φέρων σταυρὸν, ἔξω τῆς πύλης ἔπαθεν ὁ Χριστὸς, οὐκ ἐξ ἀνθρωπίνης ἰσχύος βεβιασμένος εἰς τὸ παθεῖν, ἀλλ' ἐκ θελήματος οἰκείου, καὶ βουλῆς τοῦ Θεοῦ καὶ Πατρὸς, κατὰ τὸ εἰρημένον παρ' αὐτοῦ τῷ Ποντίῳ Πιλάτῳ, Οὐκ ἔχεις κατ' ἐμοῦ ἐξουσίαν οὐδεμίαν, εἰ μὴ ἦν δεδομένον σοι ἄνωθεν. Ἐπιτεθεὶς δὲ τοῖς ξύλοις ὁ Ἰσαὰκ, καὶ τοῦ θανάτου καὶ τοῦ παθεῖν ὑποκλέπτεται. Κριὸς δὲ εἰς τὴν θυσίαν ἀναβαίνει θεόσδοτος. Καὶ γὰρ ἦν μὲν ὄντως ὁ ἐκ τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρὸς ἀναλάμψας Λόγος ἐν τῷ ἰδίῳ ναῷ, τῷ ἐκ Παρθένου, φημὶ, καὶ προσηλωθέντι τῷ ξύλῳ. Ὑπάρχων δὲ ὡς Θεὸς ἀπαθὴς καὶ ἀθάνατος, καὶ θανάτου καὶ πάθους ἑαυτὸν ὑπεξάγει. Ἀναβαίνει δὲ εἰς ὀσμὴν εὐωδίας τῷ Θεῷ καὶ Πατρὶ διὰ τοῦ ἰδίου σώματος, ὅπερ αὐτὸς εἰληφέναι λέγεται παρὰ τοῦ Πατρὸς, κατὰ τὸ ἐν","english":"But the boy—that is, Isaac—was loaded with the wood for the burnt offering by his father's hand, and he reaches the very places of the sacrifice. For bearing his own cross upon his shoulders, Christ suffered outside the gate, not compelled to suffer by human strength, but by his own will and the counsel of God the Father, according to what he himself said to Pontius Pilate: \"You have no authority against me at all, unless it had been given to you from above.\" But Isaac, having been laid upon the wood, is stolen away from death and from suffering. And a ram, given by God, goes up for the sacrifice. For truly the Word, who shone forth from the substance of God the Father, was in his own temple—I mean the one from the Virgin—and was nailed to the wood. But being God, impassible and immortal, he withdraws himself from death and suffering. And he goes up as a sweet-smelling savor to God the Father through his own body, which he himself is said to have received from the Father, according to what is in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Ψαλμοῖς εἰρημένον ὡς παρ' αὐτοῦ· Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι, ὁλοκαυτώματα, καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας. Τότε εἶπον· Ἰδοὺ ἥκω. Ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ· Τοῦ ποιῆσαι τὸ θέλημά σου ἠβουλήθην. Ὅτι δὲ τὰ ἐκ τῆς προτεθείσης ἡμῖν ἱστορίας καλῶς δὴ λίαν εἰς Χριστὸν ἀνοισθήσεται, μαρτυρήσει πάλιν αὐτός που λέγων· Ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ. Βιβλίον γὰρ πενταμερὲς ὅλον ἐστὶ τὸ Μωσέως σοφώτατον σύγγραμμα. Κεφαλὴ δὲ ὥσπερ καὶ ἀρχὴ τοῦ βιβλίου παντὸς, ἡ ἐπίκλην Γένεσις, ἐν ᾗ ταῦτα γέγραπται περὶ Χριστοῦ. Ὄτι δὲ πάλιν ἡ κεφαλὴ τὴν ἀρχὴν παρὰ ταῖς θείαις σημαίνει Γραφαῖς, πληροφορηθήσῃ καλῶς, ἐκεῖνο συνιεὶς, ὅπερ ὁ Παῦλός φησιν· Ὅτιπερ παντὸς ἀνδρὸς ἡ κεφαλὴ, ὁ Χριστός ἐστιν. Κεφαλὴ δὲ γυναικὸς, ὁ ἀνήρ. Κεφαλὴ δὲ Χριστοῦ, ὁ Θεός. Ἀρχὴ μὲν γὰρ τοῦ ἀνδρὸς ὁ Χριστὸς, ὡς ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παρενεγκών. Ἀρχὴ δὲ πάλιν ἐστὶν τῆς γυναικὸς ὁ ἀνὴρ, διὰ τὸ εἰρημένον τε καὶ ἀληθῶς πεπραγμένον· Αὕτη κληθήσεται γυνὴ, ὅτι ἐκ τοῦ ἀνδρὸς αὐτῇς ἐλήφθη. Χριστοῦ δὲ ἀρχὴν, αὐτὸν εἶναί φησι τὸν Θεὸν, ἐπείπερ ἐξ αὐτοῦ κατὰ φύσιν ἐστὶν ὁ Υἱὸς, καὶ ἀρχὴν ἄναρχος ἔχει τὸν γεννήσαντα, μετὰ καὶ τοῦ συνυπάρχειν ἀϊδίως αὐτῷ. γʹ. Ἄριστα μὲν οὖν, καθάπερ ἐγᾦμαι, τοῖς τῆς ἱστορίας λόγοις ἐφήρμοσται τὸ μυστήριον. Χρὴ δὲ, οἶμαι, λοιπὸν ἐξαισίῳ θαύματι κατακαλλύνεσθαι πρὸς ἡμῶν τὸν θεσπέσιον Ἀβραὰμ, καὶ τοῖς εἰς ἄκρον ἐπαίνοις εὐκλεᾶ τοῖς ἁπανταχοῦ καὶ περίοπτον ἀναδείκνυσθαι. Καὶ πρός γε δὴ τούτῳ περιαθρεῖσθαι σαφῶς τῆς θείας εὐτεχνίας ἡμῖν τὸ βάθος.","english":"As it is said in the Psalms by him: \"Sacrifice and offering you did not desire, but a body you prepared for me; in burnt offerings and sacrifices for sin you did not delight. Then I said, Behold, I have come. In the head of the book it is written of me: I desired to do your will.\" And that the things from the history set before us will be very well applied to Christ, he himself will testify again, saying somewhere: \"In the head of the book it is written of me.\" For the whole most wise writing of Moses is a book in five parts. And the head, as it were also the beginning, of the whole book is the one titled Genesis, in which these things are written concerning Christ. And that again \"head\" signifies \"beginning\" in the divine Scriptures, you will be well assured, understanding that which Paul says: \"For the head of every man is Christ. But the head of the woman is the man. But 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 of what has been said and truly done: \"She shall be called woman, because she was taken out of her man.\" And of Christ, he says, God himself is the beginning, since the Son is by nature from him, and has as his beginning the one who begot him, who is without beginning, together with his being eternally with him. 3. Most excellently, then, as I think, has the mystery been fitted to the words of the history. But it is necessary, I think, for the rest that the wondrous Abraham be adorned by us with extraordinary wonder, and be shown forth as glorious and conspicuous everywhere by the highest praises. And in addition to this, that the depth of the divine craftsmanship be clearly observed by us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Ἐπειράζετο γὰρ ὁ θεσπέσιος Ἀβραὰμ, οὐκ ἠγνοηκότος Θεοῦ τὸ ἐσόμενον. Λάθοι γὰρ ἂν οὐδὲν τὸν πάντα εἰδότα νοῦν. Τοιγάρτοι καὶ ἔφασκε· Τίς οὗτος ὁ κρύπτων με βουλὴν, συνέχων δὲ ῥήματα ἐν καρδίᾳ, ἐμὲ οἴεται κρύπτειν; καὶ διὰ φωνῆς Ἡσαΐου πάλιν· Ὅτι ἐγώ εἰμι ὁ Θεὸς, καὶ οὐκ ἔστιν ἔτι πλὴν ἐμοῦ. Ἀναγγέλλων πρότερον τὰ ἔσχατα πρὶν αὐτὰ γενέσθαι, καὶ ἅμα συντετέλεσται. Οὐκοῦν ἀπόπληκτον κομιδῇ, καὶ ἐν τοῖς ἄγαν ἀπηχεστάτοις καταλογιούμεθα φρονοῦντες ὀρθῶς, τὸ ἠγνοηκέναι μὲν οἴεσθαι τὰ ἐσόμενα τὸν τῶν ὅλων Θεὸν, πειράζειν δὲ διὰ τοῦτο τὸν Ἀβραάμ. Ἀλλ' ἦν ἀναγκαῖον, μὴ ἐν εἰδήσει μόνῃ τῇ παρὰ Θεῷ τὴν τοῦ δικαίου καταλαμπρύνεσθαι κεφαλήν· εὐκλεεστάτην δὲ μᾶλλον καταπλουτῆσαι τὴν εὔκλειαν, καὶ ἐν ταῖς ἁπάντων γνώσεσι διὰ πείρας αὐτῆς ἐφ' ἄπασι τοῖς ἀρίστοις μεμαρτυρημένην· Ἔδει καὶ διὰ τῶν ἱερῶν βοᾶσθαι Γραμμάτων, ὅτι πλεῖστον ὅσον ἐν αὐτῷ τὸ εὐήνιον, καὶ τῶν θεσπισμάτων πολὺς ἦν ὁ λόγος, μᾶλλον δὲ τὸ ὑπερτεροῦν οὐδέν. Ἧκε δὲ εἰς τοῦτο γνώμης τε καὶ προθυμίας, ὡς καὶ αὐτῆς ἀλογῆσαι τῆς εἰς τέκνον ἀγάπης, καὶ τὴν τῆς παιδοκτονίας μὴ καταδεῖσαι γραφήν. Καὶ τό γε παραδοξότερον, ἐν αὐτῷ προσεδόκησε πατὴρ ἔσεσθαι πολλῶν ἐθνῶν. Ἀλλ' ᾔδει καὶ ἀψευδοῦντα πρὸς τοῦτο Θεόν. Εἶτα προσεκόμιζεν εἰς θυσίαν τὸ παιδάριον, οὐκ ἐν ἀπογνώσει γεγονὼς τῶν ἐπηγγελμένων, ἀλλὰ ταῖς τοῦ Δεσπότου δυνάμεσιν ἀναθεὶς, τὸ ὄπως ἂν εἰδείη πληροῦν τὸ ὠμοσμένον. Καὶ οὐκ ἀκερδὲς τὸ χρῆμα αὐτῷ, καίτοι διὰ πείρας ἰόντι τῆς οὕτω πικρᾶς.","english":"For the divine Abraham was being tested, not because God was ignorant of what was to come. For nothing could escape the mind that knows all things. Therefore he also said: \"Who is this that hides counsel from me, and keeps words in his heart, and thinks to hide them from me?\" And again through the voice of Isaiah: \"For I am God, and there is no other besides me, declaring the last things beforehand before they come to be, and at the same time they are accomplished.\" Therefore we would be reckoned utterly stricken and among the most discordant of people, even if we think rightly, to suppose that the God of all was ignorant of what was to come, and that for this reason he tested Abraham. But it was necessary that the head of the righteous man be made radiant not only by the knowledge that is with God, but rather that he be enriched with the most glorious renown, and be testified to among the knowledge of all by his own experience in all the best things. It was necessary also that it be cried out through the sacred Scriptures that in him there was the greatest readiness to obey, and that his account of the divine ordinances was great—or rather, that nothing surpassed it. And he came to such a point of resolve and eagerness as to disregard even his love for his child, and not to shrink from the writing of child-slaughter. And, more paradoxically, in this very act the father expected that he would be father of many nations. But he knew that God is also truthful in this. Then he brought the boy as a sacrifice, not having fallen into despair of the promises, but committing to the Master's powers how he would know to fulfill what had been sworn. And the matter was not without gain for him, even though he came to it through such bitter experience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"Ἐδιδάσκετο γὰρ ὡς ἀπό γε τοῦ μέλλοντος συμβαίνειν, τῆς ἐκ νεκρῶν ἀναστάσεως τὸ λόγου παντὸς πέρα καὶ ἀξιάκουστον θαῦμα, καὶ προσέτι τὸ σεπτὸν καὶ μέγα τῆς ἐνανθρωπήσεως τοῦ Μονογενοῦς μυστήριον. Καὶ γοῦν ὁ θεσπέσιος Παῦλος, Πίστει, φησὶ, προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος. Πρὸς ὃν ἐλαλήθη· Ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα· λογισάμενος ὄτι καὶ ἐκ νεκρῶν ἐγεῖραι δυνατὸς ὁ Θεὸς, ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο. Ἐπειδὴ γὰρ ἔμελλε κατὰ καιροὺς ὁ Θεὸς καὶ Πατὴρ, ῥίζαν ὥσπερ αὐτὸν καὶ γένεσιν μυρίων ὅσων ἀποφαίνειν ἐθνῶν, τεθνεῶτος ὑπὲρ τοῦ κόσμου τοῦ Ἐμμανουήλ. ταύτῃτοι διὰ πείρας αὐτῆς χρησίμως ὁ δίκαιος ἐδιδάσκετο τοῦ Θεοῦ καὶ Πατρὸς τὴν ὑπερφυᾶ καὶ ἄφραστον εἰς ἡμᾶς ἀγάπησιν· ὅς γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, καθάπερ ἤδη προείπομεν, ἀλλ' ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτὸν τῶν ἐν πίστει\n\nδεδικαιωμένων, καὶ εἰς τέκνα λελογισμένων τοῦ προπάτορος Ἀβραάμ. Εἰ γάρ τι χρὴ καὶ τῶν ἀνθρωπίνων διατεκμήρασθαι, φαίην ἂν ὄτι φορτικόν τε καὶ δύσοιστον τῷ μακαρίῳ, γέγονεν Ἀβραὰμ τὸ προστάξαι Θεὸν καταθύειν τὸν Ἰσαάκ. Πῶς γὰρ οἴει διακεῖσθαι τότε τὸν τοῦτο δρᾷν ἐπιτεταγμένον; Ἀνὴρ εἰς γῆρας ἐληλακὼς βαθὺ, ἕνα καὶ ὀψιγενῆ πλουτήσας υἱὸν, παρῃρημένος τῷ χρόνῳ τὸ καὶ ἑτέρων δύνασθαι γενέσθαι πατὴρ, ἀφηλικεστέραν δὲ καὶ αὐτὴν ἔχων τὴν συνῳκισμένην (ἦν γὰρ καὶ αὐτὴ πρεσβύτις ἡ Σάῤῥα), τὸν οὕτω τριπόθητον ἀποσφάττειν υἱὸν ἀμελλητὶ προσετάττετο, τὸν μονογενῆ καὶ πολύευκτον.","english":"For he was being taught, in view of what was going to happen, the wonder of the resurrection from the dead, which surpasses every word and is worthy to be heard, and moreover the august and great mystery of the incarnation of the Only-Begotten. And indeed the inspired Paul says: \"By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only-begotten son, of whom it was said, 'In Isaac shall your seed be called,' accounting that God was able to raise him even from the dead, from which he also received him in a parable.\" For since God and the Father was going to show him forth, as it were, as a root and origin of countless nations, when Emmanuel died for the world, for this reason the righteous man was usefully taught through his very experience the surpassing and inexpressible love of God and the Father toward us—he who did not spare his own Son, as we have already said, but delivered him up for us all who are justified in faith and reckoned as children of our forefather Abraham. For if one must also infer from human considerations, I would say that God's command to sacrifice Isaac was burdensome and hard to bear for the blessed Abraham. For how do you think the one commanded to do this was then disposed? A man advanced to deep old age, having grown rich in one son born late, deprived by time of the ability to become a father of others as well, and having his wife also well past her prime (for Sarah too was an old woman)—such a thrice-longed-for son he was commanded to slaughter without delay, the only-begotten and much-prayed-for one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Ποίᾳ γὰρ δύνασθαι χειρὶ προσεδόκησεν ὁ πρεσβύτης, κατωθῆσαι μὲν τοῦ μειρακίου τὸ ξίφος, τὴν δὲ οὕτως ἐλεεινὴν κατὰ τοῦ ἰδίου γεννήματος τολμῆσαι σφαγήν; Ἆρ' οὖν οὐκ ἐννοεῖν ἀκόλουθον, ὅτι πικρὸς καὶ δριμὺς ἐννοιῶν ὄχλος τὴν τοῦ δικαίου ψυχὴν ἀφορήτως κατεληΐζετο; Καὶ ποτὲ μὲν ἡ φύσις εἰς φιλοστοργίαν κατεβιάζετο· ποτὲ δὲ τὸ θεῖον ἐδυσώπει χρησμῴδημα, καὶ τάχα που πρὸς ἀβούλητον εὐπείθειαν ὡς ἐξ ἀνάγκης ἐκάλει. Μέγα δὴ οὖν ἀληθῶς τὸ τοῦ δικαίου θαῦμα, καὶ παντὸς ἐπαίνου λοιπὸν τὸ θεοφιλές. Προσεκόμιζε γὰρ τὸ λογικὸν ἱερεῖον, καὶ τοῖς τῆς φύσεως νόμοις ἐῤῥῶσθαι φράσας, καὶ τῆς ἀπαραιτήτου φιλοστοργίας πατήσας τὸ κέντρον, καὶ τῶν ἐπιγείων οὐδὲν τῇ εἰς Θεὸν ἀντιπαρεξάγων ἀγάπῃ. Τοιγάρτοι καὶ δεδόξασται, καὶ φίλος ἐκλήθη Θεοῦ. Καὶ εἰς πέρας αὐτῷ τὸ προσδοκηθὲν, τὰ τῆς ἐλπίδος ἐκβέβηκε. Γέγονε γὰρ πολλῶν καὶ ἀναριθμήτων ἐθνῶν πατὴρ ἐν Χριστῷ. Δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τοῦ Ἰσαὰκ καὶ τῆς Ῥεβέκκας. αʹ. Τοῖς ἐν Χριστῷ δεδικαιωμένοις, καὶ τὴν πρὸς αὐτὸν ἑνότητα διὰ τοῦ μεταλαχεῖν ἁγίου Πνεύματος ἐν εὐδοκίᾳ Πατρὸς ἐκπεπλουτηκόσιν, ὁ σοφὸς ἐπιστέλλει Παῦλος· Ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ. Κλήτορες γὰρ ὥσπερ καὶ νυμφαγωγοὶ γεγόνασιν οἱ μακάριοι μαθηταὶ, τοὺς ἔτι μακρὰν ποιοῦντες ἐγγὺς, καὶ μονονουχὶ κολλῶντες Χριστῷ, καὶ τῇ τοῦ πνεύματος ἑνώσει συνδέοντες. Καὶ παραστήσει μὲν ἑαυτῷ τὴν Ἐκκλησίαν Χριστός·","english":"For with what hand did the old man expect to be able to thrust down the young man's sword, and to dare so pitiable a slaughter against his own offspring? Is it not then fitting to consider that a bitter and sharp crowd of thoughts was unbearably ravaging the soul of the righteous man? And at one time nature was being forced toward affection; at another the divine oracle was importuning him, and perhaps was calling him, as it were, out of necessity toward an unwilling obedience. Truly great, then, is the wonder of the righteous man, and henceforth his God-beloved character is worthy of all praise. For he was bringing forward the rational sacrifice, and declaring the laws of nature to be weak, and trampling on the sting of inexorable affection, and setting nothing earthly against his love for God. Therefore he has also been glorified, and was called a friend of God. And what was expected came to fulfillment for him; the things of hope have come to pass. For he became the father of many and innumerable nations in Christ. Through whom and with whom be glory to God and the Father, with the Holy Spirit, unto the ages of ages. Amen. Concerning Isaac and Rebekah. 1. To those who have been justified in Christ, and who have been enriched with unity with him through partaking of the Holy Spirit in the good pleasure of the Father, the wise Paul writes: For I betrothed you to one husband, to present you as a chaste virgin to Christ. For the blessed disciples have become, as it were, both summoners and wedding-escorts, bringing those still far off near, and almost gluing them to Christ, and binding them together by the union of the Spirit. And Christ will present the Church to himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"διανιστάντος αὐτὴν, μονονουχὶ δὲ καὶ προσάγοντος, τοῦ Θεοῦ καὶ Πατρὸς, καὶ τῷ ἰδίῳ κατεγγυῶντος Υἱῷ, πλὴν ὅτι μεσιτευόντων ἁγίων οὐκ ἂν ἐνδοιάσειέ τις. Ὁ μὲν γὰρ θεσπέσιος Δαβὶδ προαναφωνῶν ἡμῖν τὸ μυστήριον, πρὸς αὐτήν πού φησιν· Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ Πατρός σου· ὅτι ἐπεθύμησεν ὁ βασιλεὺς τοῦ κάλλους σου· ὅτι αὐτός ἐστι Κύριός σου, καὶ προσκυνήσεις αὐτῷ. Διωμολόγηκε δὲ καὶ ὁ Παῦλος, καθάπερ ἔφην ἀρτίως, οἷά τινα νύμφην παρασταθῆναι Χριστῷ τοὺς πεπιστευκότας. Ἀλλὰ τὸ οὕτω σεπτὸν καὶ ἀξιάκουστον ἀληθῶς μυστήριον κατίδοι τις ἂν οὐδὲν ἧττον ἡμῶν καὶ τῷδε δὴ πάλιν. Γέγραπται γὰρ, ὅτι καὶ Ἀβραὰμ ἦν πρεσβύτερος προβεβηκὼς ἡμερῶν, καὶ Κύριος εὐλόγησε τὸν Ἀβραὰμ κατὰ πάντα. Καὶ εἶπεν Ἀβραὰμ τῷ παιδὶ αὐτοῦ τῷ πρεσβυτέρῳ τῆς οἰκίας αὐτοῦ, τῷ ἄρχοντι πάντων τῶν αὐτοῦ· Θὲς τὴν χεῖρά σου ἐπὶ τὸν μηρόν μου, καὶ ἐξορκιῶ σε Κύριον τὸν Θεὸν τοῦ οὐρανοῦ, καὶ τὸν Θεὸν τῆς γῆς, ἵνα μὴ λάβῃς γυναῖκα τῷ υἱῷ μου Ἰσαὰκ ἀπὸ τῶν θυγατέρων τῶν Χαναναίων, μεθ' ὧν ἐγὼ οἰκῶ ἐν αὐτοῖς. Ἀλλ' εἰς τὴν γῆν, οὗ ἐγενόμην, πορεύσῃ καὶ εἰς τὴν φυλήν μου. Καὶ λήψῃ γυναῖκα τῷ υἱῷ μου Ἰσαὰκ ἐκεῖθεν. Ταῦτα τοιγαροῦν προστεταχότος τοῦ Ἀβραὰμ, διώμνυτο μὲν ὁ οἰκέτης παραχρῆμα, τῷ μηρῷ δεσπότου τὴν χεῖρα ἐπιτιθείς. Δι' οὗ παρέσται νοεῖν τὸ μονονουχὶ κατὰ πάσης τῆς ἐσομένης ἐξ αὐτοῦ γονῆς πεποιῆσθαι τὴν ὁρκωμοσίαν. Ἐπαναθέμενος δὲ καμήλοις δέκα πολλὰ τῶν Ἀβραὰμ ἀγαθῶν, ἀφικνεῖται δρομαῖος εἰς τὴν μέσην τῶν ποταμῶν. Καὶ καταίρει μὲν εἰς πόλιν Ναχώρ·","english":"God and the Father stirring her up, and all but bringing her forward, and betrothing her to his own Son—except that, with holy men mediating, no one would doubt it. For the inspired David, proclaiming the mystery to us beforehand, says somewhere to her: \"Hear, daughter, and see, and incline your ear, and forget your people and your father's house; for the king has desired your beauty; for he is your Lord, and you shall worship him.\" And Paul too has confessed, as I said just now, that those who have believed are presented to Christ as a kind of bride. But one may behold this truly venerable and worthy-to-be-heard mystery no less in the following passage as well. For it is written that Abraham was an elder advanced in days, and the Lord blessed Abraham in all things. And Abraham said to his servant, the elder of his house, the ruler over all that was his: \"Put your hand under my thigh, and I will make you swear by the Lord, the God of heaven and the God of the earth, that you will not take a wife for my son Isaac from the daughters of the Canaanites, among whom I dwell. But you shall go to the land where I was born, and to my tribe, and you shall take a wife for my son Isaac from there.\" When Abraham had thus commanded, the servant immediately swore, placing his hand under his master's thigh. By this one may understand that the oath was made, as it were, over all the offspring that would come from him. And having loaded ten camels with many of Abraham's good things, he arrives at a run into the midst of the rivers. And he comes down to the city of Nahor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"ὀκλάζει δὲ τὰς καμήλους ἔξω τῆς πόλεως παρὰ τὸ φρέαρ τοῦ ὕδατος, τὸ προσοψὲ ἡνίκα ἐκπορεύονται αἱ ὑδρευόμεναι. Ἀφικόμενος δὴ οὖν ἐκεῖσε, Θεὸν ἐλιπάρει λοιπὸν ἀνευρῦναι τὴν ὁδὸν, καὶ καταδεῖξαι παρθένον εὐδρανῆ καὶ φιλόξενον, καὶ ὄκνου\n\nτοῦ βλέποντος εἰς ἀγάπην κρείττονα. Ἔσται γὰρ, φησὶν, ἡ παρθένος, ᾗ ἐὰν ἐγὼ εἴπω, Ἐπίκλινον τὴν ὑδρίαν σου ἵνα πίω, καὶ εἴπῃ, Πίε, καὶ τὰς καμήλους σου ποτιῶ, ἕως ἂν παύσωνται πίνουσαι, ταύτην ἡτοίμασας τῷ παιδί σου Ἰσαάκ. Ἀλλ' ἧκεν οὐκ εἰς μακρὰν ἡ καλὴ τῷ εἴδει καὶ εὐπρεπεστάτη παρθένος, φημὶ δὴ, Ῥεβέκκα. Ἐξαιτοῦντι δὲ πιεῖν, προσῆγεν ἑτοίμως. Ἐπηγγέλλετο δὲ καὶ αὐτὰς ποτιεῖν τὰς καμήλους, καὶ εἰς ἔργον ἤγετο τὰ ἐπηγγελμένα. Συμβάλλει δὴ οὖν ὁ οἰκέτης ἐντεῦθεν, ὡς αὕτη λοιπὸν εἴη, καὶ οὐχ ἑτέρα. Τοιγάρτοι ψέλλιά τε καὶ ἐνώτια λαβὼν, προσεκόμιζε τῇ νεάνιδι. Ἡ δὲ οἴκοι παρελθεῖν, ἕπεσθαί τε αὐτῇ παραχρῆμα προσέταττεν. Οὗ γεγονότος, ξενίζεται μὲν αὐτοῦ, λαμπρὰν δὲ διήγησιν τοῦ ἰδίου δεσπότου τὸν πλοῦτον ποιεῖται. Προσετίθει δὲ, ὅτι ἕνα καὶ ἀγαπητὸν ἔχων υἱὸν τὸν Ἰσαὰκ, πάντα δέδωκεν αὐτῷ, καὶ δεσπόζει τῶν ὅλων ὁ νεανίας. Ἐπειδὴ δὲ ἀποτρέχειν ἤθελεν ὁμοῦ τῇ νεάνιδι λοιπὸν ὁ νυμφαγωγὸς, διερωτῶσι Ῥεβέκκαν εἰ συμβαδιεῖται τῷ κεκληκότι, καὶ ἀσπαστὴν ποιήσεται τὴν ἀποδρομήν. Ἡ δὲ κατανεύει προθύμως. Ἀφιγμένην δὲ οὕτως, εἰσοικίζεται μὲν ἐθελοντὴς ἤδη ὁ Ἰσαάκ· παρεκλήθη δὲ οὕτως σφόδρα, καίτοι τεθνεώσης αὐτῷ τῆς μητρός. Μακρὸς μὲν οὖν καὶ πολὺς τῆς ἱστορίας ὁ λόγος. Πλὴν ἐπιτεμόντες ὡς ἔνι ταύτην, διαρκῶς εἰρήκαμεν.","english":"He makes the camels kneel outside the city beside the well of water, in front of it, at the time when the women who draw water come out. So when he had arrived there, he entreated God thereafter to discover the way for him and to point out a maiden of good courage and hospitable, and free from hesitation\n\nin the eyes of one who looks to a better love. For it shall be, he says, that the maiden to whom I shall say, Incline your water jar that I may drink, and who shall say, Drink, and I will water your camels too, until they have finished drinking—this one you have prepared for your servant Isaac. But she came before long, the maiden fair in form and most comely, I mean Rebecca. And when he asked to drink, she brought it readily. She promised also to water the camels themselves, and what was promised was brought to fulfillment. The servant therefore concludes from this that this was now the one, and not another. Accordingly, taking bracelets and earrings, he brought them to the young woman. And he commanded her to come into the house and to follow him at once. When this had happened, he is entertained as a guest there, and he gives a splendid account of his own master's wealth. He added that, having one beloved son, Isaac, he has given all things to him, and the young man is lord of all. But when the bridal guide wished to depart together with the young woman, they ask Rebecca whether she will go along with the one who has called her, and make her departure a welcome one. And she nods assent eagerly. Having arrived in this way, Isaac now willingly takes her into his house; and he was thus greatly comforted, although his mother had died. Long indeed and extensive is the account of the history. Nevertheless, having summarized it as far as possible, we have spoken sufficiently.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"Ἡκέτω δὲ οὖν τῆς θεωρίας ἡ δύναμις ἐπὶ τὸ λίαν εὐτεχνὲς, καὶ τὸν τοῦ μυστηρίου τύπον ἀναδεικνύτω πάλιν. ὡς ἐν ἀμυδραῖς μὲν ἔτι σκιαῖς, πλὴν ὠδίνοντα τὴν ἀλήθειαν. βʹ. Οὐκ ἠξίωσεν Ἀβραὰμ ἐκ τῶν θυγατέρων Χαναὰν ἁρμόσαι γυναῖκα τῷ ἠγαπημένῳ, φημὶ δὴ, τῷ Ἰσαάκ· ἀλλ' εἰς τὴν τῶν εἰδωλολατρούντων χώραν τὸν γνήσιον ἀποτρέχειν ἐκέλευεν οἰκέτην, φροντιοῦντα γυναικὸς τῆς ὅτι μάλιστα πρεπωδεστάτης αὐτῷ. Οὐ γὰρ ἠθέλησεν ὁ Θεὸς καὶ Πατὴρ τὴν τῶν Ἰουδαίων Συναγωγὴν συνάψαι Χριστῷ, ὃς ἐν Ἰσαὰκ σημαίνεται. Ὀψιγενὴς γὰρ ὁ Ἰσαὰκ καὶ ἀγαπητός. Πέφηνε δὲ καὶ ἐν ἐσχάτοις καιροῖς ὁ Χριστὸς, καὶ ἔστιν ἠγαπημένος, τέρψις τε καὶ ἀγαλλίασμα· ἑρμηνεύεται γὰρ οὕτως ὁ Ἰσαάκ. Ὅτι δὲ Χαναναῖοι τύπος ἂν νοοῖντο τῶν ἐξ Ἰσραὴλ, σαφὲς ἂν γένοιτο, καὶ μάλα ῥᾳδίως, ὡς ἀπό γε τῆς τοῦ ὀνόματος ἑρμηνείας. Χαναναῖοι γὰρ, ἕτοιμοι πρὸς ταπείνωσιν. Τίσι δ' ἂν πρέποι τὸ μέλλειν ἐλθεῖν εἰς ταπείνωσιν, μᾶλλον δὲ ἤδη καὶ ἥκειν, πλὴν ὅτι τοῖς Ἰουδαίοις; Τεταπείνωνται γὰρ, τῆς ἐν Χριστῷ δόξης ὠλισθηκότες, καὶ εἰς πᾶν ὁτιοῦν τῶν ἐκτόπων κατεῤῥιμμένοι. Οὐκοῦν οὐκ ἐκ Χαναὰν, ἀλλ' ἐκ μέσης τῶν ποταμῶν Ἰσαὰκ ἡ νύμφη. Ὡς γὰρ ἔφην, οὐκ ἐξ Ἰουδαίων, ἀλλ' ἐξ ἐθνῶν ἡ συνηρμοσμένη τῷ Σωτῆρι Χριστῷ πνευματικῶς Ἐκκλησία. Πλὴν, διὰ βουλῆς τοῦ Πατρὸς, μεσολαβούντων οἰκετῶν τῶν ὅτι μάλιστα πιστῶν καὶ γνησίων, ἵνα νοῶμεν τοὺς μαθητὰς, οἳ καὶ ταμίαι γεγόνασι καὶ οἰκονόμοι τῶν Χριστοῦ τοῦ Θεοῦ μυστηρίων· μονονουχὶ δὲ καὶ ἐν χερσὶν ἔχοντες πάντα τὰ ἐν τῷ οἴκῳ αὐτοῦ.","english":"Let the power of the contemplation now come to what is very skillfully wrought, and let it again set forth the type of the mystery—as yet in faint shadows, but shadows that are in travail with the truth. 2. Abraham did not think it right to join a wife to his beloved—I mean Isaac—from the daughters of Canaan; but he commanded his genuine servant to run off to the country of the idolaters, to take thought for a wife most fitting for him. For God the Father did not wish the Synagogue of the Jews to be joined to Christ, who is signified in Isaac. For Isaac is late-born and beloved. Christ too appeared in the last times, and is beloved, a delight and exultation; for Isaac is interpreted thus. That the Canaanites would be understood as a type of those from Israel would become clear, and very easily indeed, from the interpretation of the name. For Canaanites means \"ready for humiliation.\" And to whom would it be fitting that they are about to come into humiliation—or rather have already come—except to the Jews? For they have been humiliated, having slipped from the glory that is in Christ, and having been cast down into every kind of absurdity. Therefore Isaac's bride is not from Canaan, but from the midst of the rivers. For, as I said, the Church spiritually joined to Christ the Savior is not from the Jews but from the Gentiles. Moreover, it was by the counsel of the Father, with servants as intermediaries—the most faithful and genuine, by whom we are to understand the disciples, who have become both stewards and administrators of the mysteries of Christ our God—and they have, so to speak, all things that are in His house in their hands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Οὗτοι καταλελοιπότες τὴν Ἰουδαίαν, καθάπερ ἀμέλει καὶ ὁ τοῦ Ἀβραὰμ οἰκέτης τὴν Χαναναίαν, εἰς τὴν τῶν εἰδωλολατρούντων χώραν κατέβαινον, ἀναθέμενοι τρόπον τινὰ τὰ ἐκ τοῦ Θεοῦ καὶ Πατρὸς ἀγαθὰ, καὶ πλήρη μὲν ἔχοντες τὸν νοῦν σοφίας τῆς ἄνωθεν, ἐπίμεστοι δὲ χαρισμάτων τῶν διὰ τοῦ Πνεύματος. Ἐπιτήρει δὲ ὅτι καὶ ἀνώνυμος ὁ οἰκέτης τοῦ Ἀβραὰμ, ἵνα κατὰ παντὸς φέρηται μαθητοῦ πιστοῦ τε καὶ δεδοκιμασμένου, τῆς διακονίας ὁ τύπος. Καὶ κατέλυσε μὲν ἐκεῖνος πρὸς τῷ φρέατι τοῦ ὕδατος πρὸς ἑσπέραν, παρεκάλει δὲ δι' εὐχῆς Θεὸν γενέσθαι συλλήπτορα, καὶ ἐφ' ὕδατος τὴν παρθένον ἤθελε δοκιμάζειν. Ἐπεφοίτησαν δὲ καὶ οἱ θεσπέσιοι μαθηταὶ, καθάπερ ἔφην ἀρτίως, ταῖς τῶν ἐθνῶν χώραις τὸ πρὸς ἑσπέραν, τουτέστιν, ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς, καὶ παρ' ὕδασι τὴν νοητὴν ἐδοκίμαζον παρθένον. Ἐπιτηδειοτάτη γὰρ λίαν ἡ Ἐκκλησία, καὶ εὐρώστως ἔχουσα πρός γε τὸ δύνασθαι, φημὶ, τὸν ζωοποιὸν ἀρύσασθαι λόγον, ἐκ τῶν πηγῶν τοῦ Σωτηρίου, κατὰ τὸ γεγραμμένον. Ἔχει δὲ καὶ οὐκ ἀνικάνως, τό γε ἧκον εἰς νοῦ καὶ φρενὸς ἐπιτηδειότητα πρὸς, τὸ καὶ ἑτέροις δύνασθαι χορηγεῖν τὰ τελοῦντα πρὸς ζωήν. Ἐπότιζε γὰρ ἡ Ῥεβέκκα αὐτόν τε","english":"These men, having left Judea—just as indeed the servant of Abraham left Canaan—were going down into the region of the idolaters, having in a manner set aside the good things that come from God and the Father, and having their mind full of the wisdom from above, and laden with the gifts that come through the Spirit. Observe also that the servant of Abraham is nameless, so that the type of the ministry may apply to every faithful and approved disciple. And that one lodged there by the well of water toward evening, and he entreated God through prayer to become his helper, and he wished to test the virgin at the water. And the wondrous disciples also visited, as I said just now, the regions of the Gentiles toward the evening—that is, in the last times of the age—and by waters they tested the virgin in the spiritual sense. For the Church is exceedingly fit, and is strong enough, I say, to draw the life-giving word from the springs of the Savior, according to what is written. And she has no small capacity, as far as pertains to the fitness of mind and understanding, to be able also to supply to others the things that lead to life. For Rebecca gave drink to him","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"τὸν οἰκέτην καὶ τὰς καμήλους. Καὶ ὁ μὲν οἰκέτης, τύπος ἂν νοοῖτο νυνὶ τῶν ἐξ Ἰσραήλ. Ἄνθρωποι γὰρ οἱ νόμον ἔχοντες ἤδη παιδαγωγὸν, καὶ ὡς ἐν σκιαῖς μὲν ἔτι τὸ Χριστοῦ μυστήριον, πλὴν οὐκ ἀμυσταγώγητοι παντελῶς. Κτηνῶν δὲ ἀλόγων οὐδὲν διαφέροντες οἱ ἐξ ἐθνῶν, οἲ καὶ ταῖς καμήλοις παρεικάζο[ι]ντο ἂν εἰκότως. Ἀνίερον γὰρ κατὰ νόμους τὸ ζῶον. Τοιοίδε πάντως οἱ μήπω Θεὸν εἰδότες τὸν φύσει τε καὶ ἀληθῶς. Ἱκανωτάτη δὴ οὖν κατάρδειν ἡ Ἐκκλησία τοῖς ἱεροῖς τε καὶ θείοις νάμασι, τούς τε ἐξ Ἰουδαίων ἥκοντας ἐπὶ τὸ δεῖν ἑλέσθαι τὴν εἰς Χριστὸν ἀγάπην· καὶ τοὺς ἐξ ἐθνῶν κεκλημένους. Ἐπειδὴ δὲ τοιαύτην οὖσαν οἱ μαθηταὶ τεθέανται τὴν παρθένον, ψελλίοις τε αὐτὴν κατηγλάϊζον εὐθέως, καὶ μέντοι τὸν ἐν ὠσὶ προσέθεσαν κόσμον· τουτέστι, λαμπρὰν ἀπετέλουν καὶ ἐκπρεπεστάτην τοῖς εἰς εὐηκοΐαν αὐχήμασι. Κεκοσμημένη γὰρ ἀκοὴ, παραδηλώσειεν ἂν τὸ εὐήκοον. Περιφανῆ δὲ ὥσπερ ὁρᾶσθαι παρεσκεύαζον καὶ τοῖς ἐξ ἔργων, ἤτοι χειρῶν κατορθώμασιν Οἶμαι γὰρ τουτὶ, τὸ καὶ αὐταῖς ἐνιέναι χερσὶ τὰ ψέλλια. Καὶ ὁ μὲν οἰκέτης ὁ τοῦ Ἀβραὰμ ἀφηγεῖτο τοῖς ἐν Χαρὰν, τοῦ ἰδίου δεσπότου τὸν πλοῦτον, καὶ ὅτι μόνον ἕνα καὶ ἠγαπημένον ἔχει τὸν κληρονόμον. Μεμυσταγωγήκασι δὲ τὰ ἔθνη καὶ οἱ θεσπέσιοι μαθηταὶ, τὸν τοῦ Θεοῦ καὶ Πατρὸς ἀνακηρύττοντες πλοῦτον, τὴν ἐλπίδα, τὴν ζωὴν, τὸν ἁγιασμόν· εἷς δὲ ὅτι καὶ μόνος Υἱὸς κατὰ φύσιν καὶ ἀληθῶς ὁ Χριστὸς, ὃς καὶ τῶν ὅλων τέθειται κληρονόμος, ἀπήγγελλον ἐναργῶς. Καὶ ἠρωτᾶτο μὲν ἡ παρθένος, εἰ συμβαδιεῖται τῷ οἰκέτῃ προθύμως· ἡ δὲ κατένευεν εὐθύς.","english":"the servant and the camels. And the servant may now be understood as a type of those from Israel. For they are men who already have the Law as a pedagogue, and the mystery of Christ is still, as it were, in shadows, yet they are not altogether uninitiated. But those from the nations differ in nothing from irrational beasts, and they would reasonably be likened to the camels. For the animal was unclean according to the laws. Such indeed are all those who have not yet known God by nature and truly. The Church, then, is most capable of watering with the sacred and divine streams both those who come from the Jews to the necessity of choosing the love toward Christ, and those called from the nations. And since the disciples had beheld the virgin as such, they immediately adorned her with bracelets, and indeed added the ornament for the ears; that is, they made her bright and most distinguished with the boasts that lead to hearing. For an adorned ear would indicate the ready to hear. And they made her conspicuous to be seen, as it were, also by the accomplishments of works, that is, of hands. For I think this is what it means, that he put the bracelets even on her hands. And the servant of Abraham was declaring to those in Haran the wealth of his own master, and that he has only one beloved heir. But the nations and the wondrous disciples have been initiated, proclaiming the wealth of God and the Father—the hope, the life, the sanctification; and they announced clearly that there is one only Son by nature and truly, Christ, who has also been appointed heir of all things. And the virgin was asked whether she would journey with the servant willingly; and she nodded assent at once.","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":141,"ref":"p141","source":"Ἑτοιμοτάτη γὰρ λίαν ἡ ἐξ ἐθνῶν Ἐκκλησία, μονονουχὶ δὲ καὶ θερμὴ πρὸς ἀγάπην τὴν ἐπὶ Χριστῷ. Καὶ μαρτυρήσει λέγων ὁ θεσπέσιος Δαβὶδ περὶ τῆς ἐξ ἐθνῶν ἀγέλης· Τῇ ἑτοιμασίᾳ τῆς καρδίας αὐτῶν προσέσχε τὸ οὖς σου. Ἐπεὶ δὲ συνήφθη λοιπὸν ὁ Ἰσαὰκ τῇ Ῥεβέκκᾳ,Παρεκλήθη, φησὶ, περὶ τῆς μητρὸς αὐτοῦ. Πάρεστι δὴ οὖν καὶ διὰ τοῦδε νοεῖν, ὅτι λελύπηται μὲν ὁ Χριστὸς μονονουχὶ τεθνεώσης διὰ τῆς ἀπιστίας τῆς Ἰουδαίων Συναγωγῆς, ἐξ ἧς καὶ αὐτὸς κατὰ σάρκα γεγένηται· ἐπειδὴ δὲ γέγονε νυμφίος τῆς ἐξ ἐθνῶν Ἐκκλησίας, κατέληξε τρόπον τινὰ τῆς ἐπ' ἐκείνῃ λοιπὸν κατηφείας. Εἴρηται γάρ που διὰ φωνῆς προφητῶν πρὸς τὴν Ἐκκλησίαν· Καὶ ἔσται, ὃν τρόπον εὐφρανθήσεται νυμφίος ἐπὶ νύμφῃ, οὕτως εὐφρανθήσεται Κύριος ἐπὶ σοί. Δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ δόξα σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τοῦ Ἡσαῦ καὶ τοῦ Ἰακὼβ, ὅτι εἰς τύπον τέθεινται τῶν δύο λαῶν, τοῦ τε Ἰσραὴλ, καὶ τοῦ διὰ πίστεως τῆς ἐν Χριστῷ. αʹ. Αὗται δὲ αἱ γενέσεις Ἰσαὰκ τοῦ υἱοῦ Ἀβραὰμ, Ἀβραὰμ ἐγέννησε τὸν Ἰσαάκ. Ἦν δὲ Ἰσαὰκ ἐτῶτεσσαράκοντα, ὅτε ἔλαβε τὴν Ῥεβέκκαν, θυγατέρα Βαθουὴλ τοῦ Σύρου, ἐκ τῆς Μεσοποταμίας, ἀδελφὴν Λάβαν τοῦ Σύρου, ἑαυτῷ γυναῖκα. Ἐδεῖτο δὲ Ἰσαὰκ Κυρίου περὶ Ῥεβέκκας τῆς γυναικὸς αὐτοῦ, ὅτι στεῖρα ἦν. Ἐπήκουσε δὲ αὐτοῦ ὁ Θεὸς, καὶ ἔλαβεν ἐν γαστρὶ Ῥεβέκκα ἡ γυνὴ αὐτοῦ. Ἐσκίρτων δὲ τὰ παιδία ἐν αὐτῇ. Εἶπε δέ· Εἰ οὕτως μοι μέλλει γίνεσθαι, ἵνα τί μοι τοῦτο; Ἐπορεύθη δὲ πυθέσθαι παρὰ Κυρίου. Καὶ εἶπε Κύριος αὐτῇ· Δύο ἔθνη ἐν τῇ γαστρί σού εἰσι, καὶ δύο λαοὶ ἐκ τῆς κοιλίας σου διασταλήσονται.","english":"For the Church from the nations is most ready, and, so to speak, warm toward the love that is in Christ. And the inspired David will testify, speaking of the flock from the nations: Your ear attended to the readiness of their heart. And since Isaac was now joined to Rebekah, he says, he was comforted concerning his mother. So then, from this too it is possible to understand that Christ has been grieved, as it were, by the death of the Synagogue of the Jews through unbelief, from which he himself also came according to the flesh; but since he has become bridegroom of the Church from the nations, he has ceased in a certain manner from the dejection over her. For it has been said somewhere through the voice of the prophets to the Church: And it shall be, just as a bridegroom rejoices over a bride, so the Lord will rejoice over you. Through whom and with whom be glory to God and the Father, with the Holy Spirit, unto the ages of ages. Amen. Concerning Esau and Jacob, that they have been set as a type of the two peoples, both of Israel and of the people through faith in Christ. 1. And these are the generations of Isaac the son of Abraham: Abraham begot Isaac. And Isaac was forty years old when he took Rebekah, daughter of Bethuel the Syrian, from Mesopotamia, sister of Laban the Syrian, as his wife. And Isaac entreated the Lord concerning Rebekah his wife, because she was barren. And God heard him, and Rebekah his wife conceived in the womb. And the children leaped within her. And she said: If this is to happen to me, why is this to me? And she went to inquire of the Lord. And the Lord said to her: Two nations are in your womb, and two peoples shall be separated from your belly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"Καὶ λαὸς λαοῦ ὑπερέξει. Καὶ ὁ μείζων δουλεύσει τῷ ἐλάττονι. Καὶ ἐπληρώθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτὴν, καὶ τῇδε ἦν δίδυμα ἐν τῇ κοιλίᾳ αὐτῆς. Ἐξῆλθε δὲ ὁ υἱὸς ὁ πρωτότοκος πυῤῥάκης ὅλος ὡσεὶ δορὰ δασύς. Ἐπεκάλεσε δὲ τὸ ὄνομα αὐτοῦ Ἡσαῦ. Καὶ μετὰ τοῦτο ἐξῆλθεν ὁ ἀδελφὸς αὐτοῦ, καὶ ἡ χεὶρ αὐτοῦ ἐπειλημμένη τῆς πτέρνης Ἡσαῦ. Καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Ἰακώβ. Ἰσαὰκ δὲ ἦν ἐτῶν ἑξήκοντα, ὅτε ἔτεκεν αὐτοὺς Ῥεβέκκα. Ηὐξήθησαν δὲ οἱ νεανίσκοι. Καὶ ἦν Ἡσαῦ ἄνθρωπος εἰδὼς κυνηγεῖν ἄγροικος. Ἰακὼβ δὲ ἄνθρωπος ἄπλαστος, οἰκῶν οἰκίαν. Ἠγάπησε δὲ Ἰσαὰκ τὸν Ἡσαῦ, ὅτι ἡ θήρα αὐτοῦβρῶσις αὐτῷ. Ῥεβέκκα δὲ ἠγάπα τὸν Ἰακώβ. Ἥψησεδὲ Ἰακὼβ ἕψημα. Ἦλθε δὲ Ἡσαῦ ἐκ τοῦ πεδίουἐκλείπων. Καὶ εἶπεν Ἡσαῦ τῷ Ἰακώβ· Γεῦσόν με ἀπὸ τοῦ ἑψήματος τοῦ πυῤῥοῦ τούτου, ὅτι ἐκλείπω ἐγώ. Διὰ τοῦτο ἐκλήθη τὸ ὄνομα αὐτοῦ Ἐδώμ. Εἶπε δὲ Ἰακὼβ τῷ Ἡσαῦ·\n\nἈπόδου σήμερον τὰ πρωτοτόκιάσου ἐμοί. Καὶ εἶπεν Ἡσαῦ· Ἰδοὺ ἐγὼ πορεύομαι τελευτᾷν, καὶ ἵνα τί μοι ταῦτα τὰ πρωτοτόκια; Καὶ εἶπεν αὐτῷ Ἰακώβ· Ὄμοσόν μοι σήμερον· καὶ ὤμοσεν αὐτῷ. Ἀπέδοτο δὲ Ἡσαῦ τὰ πρωτοτόκια τῷ Ἰακώβ.Ἰακὼβ δὲ ἔδωκε τῷ Ἡσαῦ ἄρτον καὶ ἕψημα φακοῦ· καὶ ἔφαγε καὶ ἔπιε, καὶ ἀναστὰς ᾤχετο. Καὶ ἐφαύλισεν Ἡσαῦ τὰ πρωτοτόκια αὐτοῦ. Πατέρα μὲν ἔσεσθαι πολλῶν ἐθνῶν τὸν θεσπέσιον Ἀβραὰμ ψευδοεπεῖν οὐκ εἰδὼς ἐπηγγέλλετο Θεὸς, καὶ ἀριθμοῦ κρείττονα τὴν ἐξ αὐτοῦ φανεῖσθαι πληθὺν ἄνω τε καὶ κάτω διισχυρίζετο. Ὡσεὶ ἄμμος γὰρ ἔσται, φησὶν, ἡ ἀναρίθμητος, καὶ ὡσεὶ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει.","english":"And people shall prevail over people. And the greater shall serve the lesser. And the days for her to give birth were fulfilled, and there were twins in her womb. And the firstborn son came out entirely ruddy, like a hairy garment. And she called his name Esau. And after this his brother came out, and his hand was grasping the heel of Esau. And she called his name Jacob. And Isaac was sixty years old when Rebecca bore them. And the young men grew. And Esau was a man skilled in hunting, a man of the field. But Jacob was a man without guile, dwelling in a house. And Isaac loved Esau, because his game was food for him. But Rebecca loved Jacob. And Jacob cooked a stew. And Esau came from the field, fainting. And Esau said to Jacob: Give me a taste of this red stew, for I am fainting. Therefore his name was called Edom. And Jacob said to Esau: Give me today your birthright. And Esau said: Behold, I am going to die, and what good are these birthrights to me? And Jacob said to him: Swear to me today. And he swore to him. And Esau sold his birthright to Jacob. And Jacob gave Esau bread and a stew of lentils; and he ate and drank, and rose up and went away. And Esau despised his birthright. God, not knowing how to speak falsely, was promising that the wondrous Abraham would be the father of many nations, and he insisted that the multitude from him would appear beyond number, both above and below. For it shall be, he says, as the sand that cannot be numbered, and as the stars of heaven in multitude.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"Ἀλλὰ τῆς οὕτω περιφανοῦς εὐκλείας τὸ πέρας ἐκβέβηκεν, οὐκ ἔν γε δὴ μόνῳ τῷ Ἰσραὴλ, ἀλλὰ καὶ ἐπὶ ταῖς ἐθνῶν ἀγέλαις. Εἰσκέκληνται γὰρ διὰ πίστεως, καὶ εἶεν ἂν οἱ τοιοίδε μᾶλλον ἐν Ἰσαὰκ, τουτέστιν, ἐξ ἐπαγγελίας· καὶ μαρτυρήσει γράφων ὁ σοφώτατος Παῦλος· Προϊδοῦσα δὴ ἡ Γραφὴ ὅτι ἐκ πίστεως τὰ ἔθνη δικαιοῖ ὁ Θεὸς, προευηγγελίσατο τῷ Ἀβραὰμ, ὅτι Ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη. Ὥστε οἱ ἐκ πίστεως εὐλογοῦνται σὺν τῷ πιστῷ Ἀβραάμ. Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν, ὑπὸ κατάραν εἰσί. Γέγραπται γὰρ, ὅτι Ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει ἐν πᾶσι τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά. Ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ Θεοῦ, δῆλον ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται. Ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλ' ὁ ποιήσας αὐτὰ, ζήσεται ἐν αὐτοῖς. Ἄραρεν οὗν ὅτι τὰ ἐπηγγελμένα διεπεραίνετο· καὶ οὐχὶ δὴ πάντως διὰ τῶν ἐν νόμῳ παιδαγωγουμένων, ἀλλὰ τῶν ἐν πίστει δεδικαιωμένων. Παρεισέδυ δὲ οἰκονομικῶς ἡ διὰ Μωσέως ἐντολὴ, οὐκ ἠμελημένης τῆς ἐπαγγελίας, ἀλλ' ἵνα παιδαγωγῇ καὶ ἀνακομίζῃ κατὰ βραχὺ πρὸς τὴν διὰ πίστεως κλῆσιν· καὶ τῶν ἤδη προεισβεβηκότων ἐλέγχουσα τὴν ἀσθένειαν, χρειωδεστάτην ἅπασι καὶ ἀναγκαίαν ἤδη πως ἀποδείξῃ λοιπὸν τὴν διὰ πίστεως χάριν καὶ τὴν ἐν Χριστῷ δικαίωσιν· Ἔφη δὲ οὕτω πάλιν ὁ θεσπέσιος Παῦλος· Ἀδελφοὶ, κατὰ ἄνθρωπον λέγω, ὅμως ἀνθρώπου διαθήκην κεκυρωμένην οὐδεὶς ἀθετεῖ, ἢ ἐπιδιατάσσεται. Τῷ δὲ Ἀβραὰμ ἐῤῥέθησαν αἱ ἐπαγγελίαι καὶ τῷ σπέρματι αὐτοῦ. Οὐ λέγει, Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ' ὡς ἐφ' ἑνός. Καὶ τῷ σπέρματί σου, ὅς ἐστι Χριστός.","english":"But the goal of such manifest glory has come to pass, not in Israel alone, but also among the flocks of the nations. For they have been called through faith, and such people would be rather in Isaac, that is, from promise; and the most wise Paul will testify, writing: Since Scripture foresaw that God justifies the nations by faith, it preached the gospel beforehand to Abraham, that all the nations will be blessed in you. So those who are of faith are blessed with the faithful Abraham. For as many as are of the works of the law are under a curse. For it is written, that Cursed is everyone who does not remain in all the things written in the book of the law, to do them. But that no one is justified before God by the law is clear, because the righteous shall live by faith. But the law is not of faith, but the one who does them shall live in them. So it is clear that the things promised were being fulfilled; and not altogether through those being trained as children under the law, but through those justified in faith. But the commandment through Moses crept in by way of economy, the promise not being neglected, but in order that it might train as a child and lead back little by little to the calling through faith; and, convicting the weakness of those who had already gone forward, it might demonstrate to all, as now most useful and necessary, the grace through faith and the justification in Christ. And the divinely inspired Paul said again thus: Brothers, I speak after the manner of men, yet no one sets aside or adds to a man's covenant once it has been ratified. But the promises were spoken to Abraham and to his seed. He does not say, And to seeds, as of many, but as of one. And to your seed, who is Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"Τοῦτο δὲ λέγω διαθήκην κεκυρωμένην ὑπὸ Θεοῦ. Ὁ μετὰ τετρακόσια καὶ τριάκοντα ἔτη γεγονὼς νόμος, οὐκ ἀκυροῖ εἰς τὸ καταργῆσαι τὴν ἐπαγγελίαν. Εἰ γὰρ ἐκ νόμου ἡ κληρονομία, οὐκέτι ἐξ ἐπαγγελίας, τῷ δὲ Ἀβραὰμ δι' ἐπαγγελίας κεχάρισται ὁ Θεός. Προσεπάγει δὲ τούτοις καὶ τὴν αἰτίαν εὐθὺς τῆς τοῦ νόμου προεισβολῆς, οὕτω λέγων· Τί οὖν ὁ νόμος, τῶν παραβάσεων χάριν προσετέθη ἄχρις οὗ ἔλθῃ τὸ σπέρμα ὃ ἐπήγγελται, διαταγεὶς δι' ἀγγέλων ἐν χειρὶ μεσίτου. Ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν. Ὁ δὲ Θεὸς εἷς ἐστιν· ὁ οὖν νόμος κατὰ τὴν ἐπαγγελίαν τοῦ Θεοῦ; μὴ γένοιτο. Εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζωογονῆσαι, ὄντως ἐκ νόμου ἂν ἡ δικαιοσύνη ἦν. Ἀλλὰ συνέκλεισεν ἡ Γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν, ἵνα ἡ ἐπαγγελία ἐκ πίστεως Ἰησοῦ Χριστοῦ δοθῇ τοῖς πιστεύουσι· πρὸ δὲ τοῦ ἐλθεῖν τὴν πίστιν, ὑπὸ νόμον ἐφρουρούμεθα, συγκλειόμενοι εἰς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι. Ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστὸν, ἵνα ἐκ πίστεως δικαιωθῶμεν. Ἐλθούσης δὲ τῆς πίστεως, οὐκ ἔτι ὑπὸ παιδαγωγόν ἐσμεν. Πάντες γὰρ υἱοὶ Θεοῦ ἐστε διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ. Οὐκοῦν ἥκιστα μὲν ἐνδοιάσειέ τις ἂν, ὡς ἔλεγχος ἧν ὁ νόμος τῆς τῶν παιδαγωγουμένων ἀσθενείας, παραδεικτικὸς δὲ μᾶλλον πταισμάτων καὶ ἁμαρτίας. Οὗ γὰρ, φησὶν, οὐκ ἔστι νόμος, οὐδὲ παράβασις. Καὶ πάλιν· Τὴν δὲ ἁμαρτίαν οὐκ ᾔδειν, εἰ μὴ διὰ νόμου. Καὶ ἐλθούσης τῆς ἐντολῆς, φησὶν, ἡ ἁμαρτία ἀνέζησεν· ἐγὼ δὲ ἀπέθανον. Καὶ πάλιν· Ἄχρι τοῦ νόμου ἦν ἁμαρτία ἐν κόσμῳ· ἁμαρτία γὰρ οὐκ ἐλλογεῖται μὴ ὄντος νόμου. Ὁ γὰρ νόμος ὀργὴν κατεργάζεται.","english":"But I say this: a covenant ratified by God. The law, which came four hundred and thirty years later, does not annul it so as to abolish the promise. For if the inheritance is from the law, it is no longer from the promise; but God has graciously given it to Abraham through a promise. And he immediately adds to these things the reason for the law's introduction, saying thus: What then is the law? It was added because of transgressions, until the seed should come to whom the promise was made, having been ordained through angels by the hand of a mediator. Now the mediator is not of one; but God is one. Is the law then against the promises of God? By no means. For if a law had been given that could give life, then righteousness would indeed be from the law. But the Scripture has shut up all things under sin, so that the promise by faith in Jesus Christ might be given to those who believe. But before faith came, we were kept in custody under the law, being shut up for the glory that was to be revealed. So the law has become our tutor to lead us to Christ, so that we might be justified by faith. But when faith came, we are no longer under a tutor. For you are all sons of God through faith in Christ Jesus. Therefore one would least of all doubt that the law was a proof of the weakness of those being tutored, and rather a demonstration of trespasses and sin. For where, he says, there is no law, neither is there transgression. And again: I would not have known sin except through the law. And when the commandment came, he says, sin revived, but I died. And again: Until the law, sin was in the world; for sin is not imputed when there is no law. For the law works wrath.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"Πεπαιδαγώγηκε τοίνυν ὁ νόμος ἐπὶ Χριστὸν, ἐλέγχων τοὺς παραβαίνοντας, καὶ αὐτῇ πείρᾳ διδάσκων τοὺς ἐπὶ τῆς γῆς, ὡς ἔστιν ἀμήχανον τὴν ἐκ νόμου διαδρᾶναι γραφὴν τὸ εἰς ἁμαρτίαν εὔκολον\n\nἠῤῥωστηκότα τὸν ἄνθρωπον δεῖ δὲ πάντως αὐτῷ τῆς διὰ Χριστοῦ σωτηρίας τοῦ δικαιοῦντος ἐν πίστει καὶ οἰκτιρμοῖς. βʹ. Πρόδηλον οὖν, ὅτι τῆς ἐφ' ἡμῖν οἰκονομίας ὁ λόγος ἀναγκαιοτάτην ἀπέφηνε τῆς διὰ Μωσέως ἐντολῆς τὴν οἱονεὶ προανάδειξιν τῆς κατόπιν εὐθὺς καὶ ἐν Χριστῷ δραμούσης χάριτος, παρακομιζούσης εἰς μέσον τὸ ἐξ ἐπαγγελίας Θεοῦ προαναφωνούμενον σπέρμα, τουτέστι, τοὺς ἐν Χριστῷ διὰ πίστεως. Γέγονε γὰρ οὕτω πατὴρ ἀναριθμήτων ὁ θεσπέσιος Ἀβραάμ. Ἄθρει δὴ οὖν, ἄθρει τῆς οἰκονομίας τὸ σχῆμα, διαπεπλασμένον ἀστείως ὡς ἐν τύπῳ πάλιν τῆ τῶν ἀδελφῶν ξυνωρίδι τῇ ἐξ Ἰσαὰκ, Ἡσαῦ τε, φημὶ, καὶ μέντοι καὶ Ἰακώβ. Οὐκοῦν εἴρητο παρὰ Θεοῦ πρὸς τὸν θεσπέσιον Ἀβραὰμ, ὅτι Ἐν Ἰσαὰκληθήσεταί σοι σπέρμα. Διερμηνεύων δὲ τὸ χρησμῴδημα, νομομαθὴς ὢν ὁ Παῦλος, Τῷ δὲ Ἀβραὰμ ἐῤῥέθησαν αἱ ἐπαγγελίαι, φησὶ, καὶ τῷ σπέρματι αὐτοῦ. Οὐ λέγει, καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ' ὡς ἐφ' ἑνὸς, Καὶ τῷ σπέρματί σου, ὅ ἐστι Χριστός. Οὐκοῦν ἐν Χριστῷ τὰ ἐπηγγελμένα διεπεραίνετο, καὶ εἰς εἰκόνα καὶ τύπον αὐτοῦ τέθειταί πως ὁ Ἰσαάκ. Διερμηνεύεται δὲ ἡ τοιάδε κλῆσις, χαρὰ καὶ ἀγαλλίαμα. Ἀγαλλίαμα δὲ τὸν Χριστὸν καὶ ὁ θεσπέσιος Δαβὶδ ὠνόμαζε, λέγων ὡς ἐκ προσώπου τῶν δεδιψηκότων τὴν δι' αὐτοῦ σωτηρίαν· Τὸ ἀγαλλίαμά μου, λύτρωσαί με ἀπὸ τῶν κυκλωσάντων με. Διενηξάμεθα γὰρ ἐν Χριστῷ τὰς τῶν φονώντων ἐπαναστάσεις·","english":"The law, then, has acted as a pedagogue leading to Christ, convicting those who transgress and teaching by experience itself those on earth that it is impossible to escape the written record of the law, since the inclination to sin is easy. The human being has fallen sick, and he needs altogether the salvation that comes through Christ, who justifies by faith and mercies. 2. It is evident, therefore, that the account of the dispensation concerning us has shown the pre-proclamation, as it were, of the commandment through Moses to be most necessary, of the grace that immediately runs its course afterward in Christ, bringing into the midst the seed fore-announced by the promise of God—that is, those in Christ through faith. For in this way the wondrous Abraham became the father of countless multitudes. Consider, then, consider the shape of the dispensation, fashioned elegantly as in a type again in the pair of brothers from Isaac—I mean Esau and indeed Jacob. So it had been said by God to the wondrous Abraham: \"In Isaac shall your seed be called.\" Interpreting the oracle, Paul, learned in the law, says: \"The promises were spoken to Abraham and to his seed. He does not say, 'and to seeds,' as of many, but as of one, 'and to your seed,' which is Christ.\" Therefore the things promised were brought to fulfillment in Christ, and Isaac has been set in some way as an image and type of him. Such a calling is interpreted as joy and exultation. And the wondrous David also named Christ \"exultation,\" speaking as from the person of those who thirst for salvation through him: \"My exultation, deliver me from those who surround me.\" For in Christ we have escaped the uprisings of those who murder.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"καὶ πεπατήκαμεν ἐν αὐτῷ σκορπίους καὶ ὄφεις, καὶ ἐπὶ ἀσπίδα καὶ βασιλίσκον ἐπέβημεν οἱ πεπιστευκότες. Ὅτι δὲ ἀγαλλίαμα ὁ Χριστὸς παρὰ ταῖς θείαις Γραφαῖς ὠνόμασται, καὶ προφητικὸς ἡμᾶς ἀναπείσει λόγος. Ἔχει γὰρ ὧδε· Καὶ ἀνατελεῖ Κύριος δικαιοσύνη καὶ ἀγαλλίαμα ἐναντίον τῶν ἐθνῶν πάντων. Γέγονε γὰρ ὁ Ἐμμανουὴλ οὐχὶ μόνοις τοῖς ἐξ Ἰσραὴλ ἀλλὰ καὶ τοῖς ἀνὰ πᾶσαν τὴν οἰκουμένην ἔθνεσί τε καὶ λαοῖς δικαιοσύνη καὶ ἀγαλλίαμα. Δεδικαιώμεθα γὰρ ἐν αὐτῷ, καὶ τὴν ἐκ τῆς ἀρχαίας ἀρᾶς δυσφημίαν ἀπεκρουσάμεθα. Μετημφιέσμεθα γὰρ ὥσπερ εὐφροσύνην καὶ χαρὰν, θανάτου καὶ ἁμαρτίας ἀπηλλαγμένοι, καὶ τί γὰρ οὐχὶ τῶν ἄνωθεν καὶ παρὰ Θεοῦ πλουτήσαντες ἀγαθῶν; Τοιγάρτοι δοξολογεῖν δεδιδάγμεθα, λέγοντες· Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ. Ἐνέδυσε γάρ με ἱμάτιον σωτηρίου, καὶ χιτῶνα εὐφροσύνης. Καὶ τίς δὴ οὗτός ἐστιν ὁ τῆς εὐφροσύνης χιτὼν, σαφηνιεῖ λέγων ὁ ἱερώτατος Παῦλος· Ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε. Καὶ πάλιν· Ἐνδύσασθε τὸν Κύριον Ἰησοῦν Χριστὸν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίαν. Ἀγαλλίαμα τοίνυν ὁ Ἰσαὰκ ὡς ἐν τύπῳ Χριστοῦ τοῖς προκειμένοις ἡμῖν θεωρήμασι χρειωδέστατα παρειλημμένος. Τούτῳ γέγονε Ῥεβέκκα γυνή. Διερμηνεύοιτο δὲ ἃν καὶ αὕτη, πλείστη τε καὶ ὅση ὑπομονή Ἀλλὰ καὶ τὸ τῆσδε πρόσωπον εἰς τὸ τῆς Ἐκκλησίας παραληψόμεθα νοοῦντες ὀρθῶς, ἧς τὸ εὐδόκιμον ἐν ὑπομονῇ. Καὶ γοῦν τοῖς ταύτης τέκνοις, τῆς ὡς. ἐν πίστει, φημὶ, καὶ πνεύματι σωτηρίας, ὁδὸς πέφηνεν ἡ ὑπομονή.","english":"And we who have believed have trodden upon scorpions and serpents in him, and have stepped upon the asp and the basilisk. That Christ is named exultation in the divine Scriptures, the prophetic word will also persuade us. For it reads thus: And the Lord shall rise up as righteousness and exultation before all the nations. For Emmanuel has become righteousness and exultation not only for those of Israel but also for the nations and peoples throughout the whole inhabited world. For we have been justified in him, and we have driven off the ill repute of the ancient curse. For we have been clothed, as it were, with gladness and joy, having been delivered from death and sin, and what good things from above and from God have we not been enriched with? Therefore we have been taught to glorify, saying: Let my soul exult in the Lord. For he has clothed me with a garment of salvation, and a tunic of gladness. And who this tunic of gladness is, the most holy Paul will make clear, saying: For as many of you as were baptized into Christ, you have put on Christ. And again: Put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its desires. Isaac, then, is exultation, having been taken up in the contemplations set before us as a type of Christ most usefully. Rebecca became his wife. And she too may be interpreted as the greatest patience, all that it is. But we shall also take up her person to mean the Church, understanding rightly, whose approval lies in patience. And indeed for her children—of her, I mean, who is in faith and the spirit of salvation—patience has appeared as the way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"Ἱεροὶ γὰρ αὐτοῖς προσπεφωνήκασι λόγοι, ποτὲ μὲν, ὅτι Ἐντῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν· ποτὲ δὲ αὖ· Ὑπομονῆς γὰρ ἔχετε χρείαν, ἵνα τὸ θέλημα τοῦ Θεοῦ ποιήσαντες, κομίσησθε τὴν ἐπαγγελίαν. Ὅρα τοίνυν τὴν Ῥεβέκκαν ὀψὲ μὲν καὶ μόλις ὠδίνουσαν (στεῖρα γὰρ ἦν), ἀποτεκοῦσαν δ' οὖν ὅμως ἐκ φιλοτιμίας Θεοῦ, καὶ ἐξ ἀγαπήσεως Ἰσαὰκ, τόν τε Ἡσαῦ τὸν πρωτότοκον, καὶ εὐθὺς κατόπιν ἰόντα τὸν Ἰακώβ. Δι' ὧν εὗ μάλα πάλιν ἡμῖν ἐξεικονισθεῖεν ἂν οἱ δύο λαοὶ, ὅ τε Ἰσραὴλ, καὶ μέντοι καὶ ἐξ ἐθνῶν. Καὶ ὁ πρωτότοκος μὲν ὁ Ἰσραὴλ, (προεισκέκληται γὰρ διὰ νόμου)· δεύτερος δὲ καὶ μετ' ἐκεῖνον, ὁ ἐν πίστει διὰ Χριστοῦ. Ἴδοι δ' ἄν τις τῶν δύο λαῶν τὴν ὡς ἐν γνώμῃ καὶ τρόποις διαφορὰν, καὶ ἐξ αὐτῶν, οἶμαί που, τῶν ὀνομάτων ἃ ἦν ἐν ἀμφοῖν, καὶ ἐκ τῆς τῶν σωμάτων ἰδέας, ἤτοι κατασκευῆς. Ὁ μὲν γὰρ Ἡσαῦ διερμηνεύεται δρῦς, τουτέστιν, ἀπηνής τε καὶ ἀκαμπής. Εἴρηται δέ που πρὸς τὸν Ἰσραὴλ παρὰ τοῦ Θεοῦ Γινώσκω ἐγὼ ὅτι σκληρὸς εἶ, καὶ νεῦρον σιδηροῦν ὁ τράχηλός σου, καὶ τὸ μέτωπόν σου χαλκοῦν. Πτερνιστὴς δὲ ὁ Ἰακὼβ, τουτέστι, τεχνίτης, ἤτοι νικᾷν εἰδώς. Πτερνιεῖ","english":"For the sacred words have spoken to them, at one time, \"In your endurance possess your souls\"; and at another time again, \"For you have need of endurance, so that having done the will of God, you may receive the promise.\" Observe, then, Rebecca, who gives birth late and with difficulty (for she was barren), yet nonetheless gives birth through the generosity of God and from the love of Isaac, both Esau the firstborn and Jacob coming immediately after. Through these, the two peoples might very well be depicted for us again—both Israel and, indeed, those from the nations. And the firstborn is Israel (for he was called forth beforehand through the law); but second, and after him, is the one in faith through Christ. One might see the difference between the two peoples in disposition and character, both from the very names, I think, that belonged to both, and from the appearance or constitution of their bodies. For Esau is interpreted as \"oak,\" that is, harsh and inflexible. And somewhere it is said to Israel by God: \"I know that you are stiff, and your neck is an iron sinew, and your forehead bronze.\" But Jacob is a \"supplanter,\" that is, a craftsman, or one who knows how to conquer. He will supplant","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"γάρ τις ὂν ἂν ἡττήσῃ. Νικᾷ δὲ δὴ πάντως, οὐχ ὁ ἐν νόμῳ λαὸς, ἀλλ' ὁ ἐν Χριστῷ διὰ πίστεως, καὶ τὰ ἐκ τῆς ἁμαρτίας διαδραμὼν ἐγκλήματα, καὶ αὐτὸ καταμβλύνων τοῦ θανάτου τὸ κράτος. Καὶ ὁ μὲν Ἡσαῦ πυῤῥάκης ἦν ὅλος· γέγραπται γὰρ ὡδὶ, Καὶ ὡσεὶ δορὰ δασύς· ἀνὴρ δὲ λεῖος ὁ Ἰακώβ. Αἴνιγμα δὴ οὖν ἡ πυῤῥότης, θυμοῦ καὶ ὀργῆς· εἴπερ ἐστὶν ἀληθῶς ὡς ἐρυθρὸν ἀεί πως τὸ χρῶμα τοῖς ἐν ὀργαῖς. Θηριοπρεπὲς δὲ ὅτι τὸ λασιότριχον καὶ δασὺ, πῶς ἂν ἐνδοιάσειέ τις; Κατίδοι δ' ἂν, οἶμαι, πᾶς τις ἐν τοῖς τοιούτοις ὄντα τρόποις τὸν Ἰσραήλ· καὶ θυμῷ μὲν ἢ λογισμῷ τῷ καθήκοντι διοικούμενον· ἀπονενευκότα δὲ λίαν εἰς τὸ θρασὺ καὶ ἀνήμερον. Τοιγάρτοι καὶ ἀπεκτόνασι μὲν ἁγίους προφήτας, δεδυσσεβήκασι δὲ καὶ εἰς αὐτὸν ἐν ἐσχάτοις τὸν Ἐμμανουήλ. Ἡ δέ γε λειότης, ἀνθρωποπρεποῦς ἰδέας μήνυσις ἐναργής. Ἤπιος δὲ σφόδρα, καὶ πολὺ δὴ λίαν βλέπων ἐπὶ τὸ ἥμερον, ὁ νέος τε καὶ ἐν πίστει λαός. Ἡ γὰρ τοῦ στόματος ἀστειότης, εἰς παράδειξιν ἔσται σαφῆ τοῦ νοητοῦ τε καὶ ἔσωθεν κάλλους. Καθάπερ ἀμέλει καὶ ἐν Ἡσαῦ, ἀγριότητος εἶναι σημεῖον δεδώκαμεν τὸ δασύ τε καὶ ἐρυθρόν. Πλὴν ἀμφοῖν μήτηρ ἦν μία, τουτέστιν, ἡ Ῥεβέκκα. Παρέστησε δὲ ἑαυτῷ τὴν Ἐκκλησίαν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς παρθένον ἁγνὴν ὑπηρετοῦσαν ὥσπερ εἰς ἀναγέννησιν τὴν πνευματικὴν τῶν δύο λαῶν. Ὅσον γὰρ ἧκεν εἰς τὸν τῆς ἐπιδημίας σκοπὸν, ἔκτισεν αὐτοὺς εἰς ἕνα καινὸν ἄνθρωπον, ποιῶν εἰρήνην, καὶ ἀποκαταλλάσσων τοὺς ἀμφοτέρους ἐν ἑνὶ πνεύματι κατὰ τὸ γεγραμμένον. Ἀλλ' ἦν ἐξήνιος ὁ Ἰσραὴλ καὶ ἀσύμφωνος τῷ νέῳ λαῷ, κατὰ χρόνον ὢν πρωτότοκος.","english":"For whatever a man is, he will be defeated by it. But he wins entirely—not the people in the law, but the people in Christ through faith—who has run past the accusations that come from sin and blunts the very power of death. And Esau was wholly ruddy; for it is written thus, \"And he was hairy like a skin\"; but Jacob was a smooth man. The ruddiness, then, is a riddle of rage and anger, since in truth color is always somehow red in those who are in anger. And that the shaggy-haired and hairy is beast-like, how could anyone doubt? Anyone, I think, could see that Israel is in such ways: governed by rage or by the reasoning that is fitting, yet inclined too far toward boldness and savagery. Therefore they have both killed holy prophets and acted impiously even against Emmanuel himself in the last days. But smoothness is a clear indication of a form befitting a human being. For the new people in faith is exceedingly gentle and looks very much toward what is tame. For the refinement of the mouth will be a clear demonstration of the intelligible and inner beauty. Just as, of course, in Esau we have given the hairy and red as a sign of wildness. Yet the mother of both was one, that is, Rebecca. But our Lord Jesus Christ presented to himself the Church as a pure virgin, serving, as it were, for the spiritual regeneration of the two peoples. For as far as concerned the purpose of his visitation, he created them into one new man, making peace, and reconciling both in one Spirit, according to what is written. But Israel was hostile and discordant with the new people, being firstborn in time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"Δηλοῖ γὰρ, οἶμαί πού τι καὶ τὸ ἐν αὐτῇ τῇ νηδύϊ ἀνασκιρτᾷν τὰ βρέφη, τὴν ἐσομένην ὥσπερ ἔχθραν ὑποσημαίνοντα. Ὅτι δὲ ἀμείνων ὁ νέος ἔσται, καὶ ἐν εὐκλείᾳ τῇ προφερεστέρᾳ παρὰ τὸν Ἰσραὴλ τὸν πρωτότοκον, κατεσήμανεν εὐθὺς ὁ πάντα εἰδὼς, οὕτω λέγων· Καὶ ὁ λαὸς λαοῦ ὑπερέξει, καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι. Προεκηρύττετο μὲν γὰρ τὸ ἐπ' ἀμφοῖν μυστήριον καὶ διὰ φωνῆς ἁγίων· καὶ ὅτι κατόπιν ἥξει τῶν ἐθνῶν ὁ Ἰσραὴλ, πολυτρόπως ἡμῖν προεπηγγέλλετο· Θεοῦ δὲ τὸ χρῆμα καὶ ἐν αὐτῷ τῷ τόκῳ δεικνύοντος, προεξέπιπτε μὲν τῆς νηδύος ὁ Ἡσαῦ, εἵπετο δὲ ὁ Ἰακὼβ, ὅτι πτερνιεῖ καὶ νικήσει τὸν ἀδελφὸν, διὰ τοῦ τῆς πτέρνης ἐπειλῆφθαι καταδεικνύς. γʹ. Καὶ ταυτὶ μὲν εἰρήσθω, πρὸς τὸ παρὸν τοῦ λόγου τὰς ἀφορμὰς ἀπό τε τῆς τῶν σωμάτων ἰδέας καὶ αὐτοῦ τοῦ τόκου λαμβάνοντος. Καὶ δι' ἑτέρων δὲ οὐδὲν ἧττον ἰόντες ἐννοιῶν, φέρε λέγωμεν ὡς ἔνι τὰ ἐπ' ἀμφοῖν. Μήνυσις γὰρ ἔσται τῆς ἑκατέρου γνώμης, καὶ αὐτὸς ὁ τοῦ βίου τρόπος. Ἰσήλικες μὲν γὰρ ἀλλήλοιν οἱ νεανίαι, πλὴν οὐκ ἰσογνώμονες, οὐδὲ ἐν βουλαῖς ἀπαραλλάκτοις. Ὁ μὲν γὰρ Ἡσαῦ τὰς ἐν ἀγροῖς καὶ θήραις ἠγάπα διατριβάς· ὁ δὲ ἦν ἀστικὸς, εὐπρόσιτος δηλονότι καὶ κοινωνικὸς, καὶ ἀνὴρ ἄπλαστος οἰκῶν οἰκίαν. Καὶ ὁ μὲν ἀκάθεκτος εἰς ἐπιθυμίας σαρκικὰς, καὶ τῶν ἄγαν εὐτελεστάτων τὰ κάλλιστα τῶν ἰδίων γερῶν κατόπιν ὥσπερ ἱεὶς, καὶ τὰ ψυχρά τε καὶ εὔωνα τῶν ἀναγκαίων ἀντωνούμενος. Ὁ δὲ τῶν ἀρίστων ἄπληστος ἐραστὴς, καὶ τὰ δι' ὧν ἂν γένοιτο λαμπρὸς πανταχόθεν ἀναζητῶν.","english":"For I think that the leaping of the infants in the womb itself signifies something too, indicating as it were the enmity that was to come. And that the younger would be better, and in more distinguished glory than Israel the firstborn, the one who knows all things straightway signified, saying thus: And the people of a people shall surpass, and the greater shall serve the lesser. For the mystery concerning both was proclaimed beforehand also through the voice of the saints; and that Israel would come after the nations was foretold to us in many ways. But when God was showing the matter in the birth itself, Esau came forth first from the womb, and Jacob followed, because he would trip up and conquer his brother, demonstrating it by having grasped the heel. 3. And let these things be said, the argument for the present taking its starting points from the appearance of the bodies and from the birth itself. But come, let us speak as far as possible of the things concerning both by going through other thoughts as well. For the manner of life itself will be a revelation of each one's mind. For the young men were of equal age with each other, yet not of equal mind, nor in counsels alike. For Esau loved the pursuits of fields and hunting; but the other was city-bred, evidently approachable and sociable, and a guileless man dwelling in a house. And the one was unrestrained toward fleshly desires, and casting the finest of his own privileges behind him like the most worthless things, and buying in exchange the cold and cheap things for the necessary ones. But the other was an insatiable lover of the best things, and seeking out from every side the things through which he might become illustrious.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"Ἐξεπρίατο γὰρ τὰ, πρωτοτόκια παραῤῥιπτοῦντος αὐτὰ τοῦ Ἡσαῦ, καὶ τὸν τῆς γαστρὸς κόρον τῶν ἰδίων ἀξιωμάτων ἀτημελῶς προτετιμηκότος. Ταύτῃτοι λοιπὸν ἐκλήθη τὸ ὄνομα αὐτοῦ Ἐδώμ. τουτέστι, γήϊνος, Γηΐνου γὰρ ἀληθῶς καὶ χθαμαλωτάτου φρονήματος ἔλεγχος ἐναργὴς, τὸ ἀλογῆσαι μὲν δόξης τῆς ἐνούσης αὐτῷ, καὶ τὰ τῆς γνώσεως πρεσβεῖα παρ' οὐδὲν ποιεῖσθαι παντελῶς, ἀνθελέσθαι δὲ μᾶλλον ὡς ἀμείνω καὶ προφερεστέραν τὴν πρόσκαιρον ἡδονὴν, καὶ τὸ παραυτίκα τερπνὸν ψήφῳ στεφανοῦν τῇ κρείττονι, καὶ εἰ πολλὴν ἔχοι τὴν ζημίαν. Τοιγάρτοι καὶ ὁ θεσπέσιος Παῦλος, πόρνον τε καὶ βέβηλον τὸν οὕτως αἰσχρῶς διαβιοῦν ᾑρημένον, εἰκότως ἀπεκάλει. Τύπον ὥσπερ τινὰ τῶν εἰς τοῦτο φαυλότητος κατωλισθηκότων παρατιθεὶς τὸν Ἡσαῦ, καὶ γοῦν τὸ ἀχάλινον εἰς ἐπιθυμίας, σαρκικὰς δηλονότι καὶ γεωδεστέρας, ἐπίκλημα καὶ γραφὴν ἐποιεῖτο, λέγων· Μή τις πόρνος ἢ βέβηλος ὡς Ἡσαῦ, ὃς ἀντὶ\n\nβρώσεως μιᾶς ἀπέδοτο τὰ πρωτοτόκια αὐτοῦ. Οὐκοῦν τοῖς τῶν νεανίσκων τρόποις ἀντιπαρεξάγοντες ἀκριβῶς καὶ τῆς Ἰουδαϊκῆς πολιτείας τὸν σκότον, καὶ τῆς ἐξ ἐθνῶν πληθύος τὸ εἰλικρινὲς καὶ ἐλεύθερον, τὰ εἰκότα λέγωμεν. Ἦν μὲν γὰρ ὁ Ἰσραὴλ ἄγροικός τε καὶ γεωδεστέραν ἔχων τὴν φρένα, γαῦρός τε καὶ φιλοπόλεμος, καὶ πολὺ λίαν ἀνεπτοημένος εἰς μιαιφονίας, κατὰ τὸν ἄγροικόν τε καὶ θηριοκτόνον Ἡσαῦ. Καὶ γοῦν προφητικὸς μὲν αὐτοῖς ἐνεκάλει λόγος, ὅτι Παγίδας ἔστησαν διαφθεῖραι ἄνδρας. Αὐτὸς δὲ ὁ Χριστὸς ἐπηρᾶτο λέγων, ὅτι Δωρεὰν ἔκρυψάν μοι διαφθορὰν παγίδος αὐτῶν, μάτην ὠνείδισαν τὴν ψυχήν μου.","english":"For he bought the birthright, since Esau threw it away and carelessly preferred the satisfaction of his belly to his own dignities. For this reason, then, his name was called Edom, that is, earthly; for it is a clear proof of an earthly and most lowly mind to have disregarded the glory that was in him and to have made the privileges of knowledge of no account entirely, and rather to have chosen as better and more preferable the temporary pleasure, and to crown with the better vote the immediately delightful, even if it should carry great loss. Therefore also the divine Paul reasonably called him who had chosen to live so shamefully a fornicator and profane, setting forth Esau as a kind of type of those who have slipped into such baseness; and indeed he made the unbridled impulse toward fleshly and, clearly, more earthly desires a charge and accusation, saying: Lest anyone be a fornicator or profane like Esau, who for one morsel sold his birthright. Therefore, setting side by side accurately the manners of the young men and the darkness of the Jewish commonwealth, and the purity and freedom of the multitude from the nations, let us say what is fitting. For Israel was rustic and had a more earthly mind, boastful and fond of war, and very greatly excited to bloodshed, like the rustic and beast-slaying Esau. And indeed a prophetic word reproached them, that they set snares to destroy men. And Christ himself cursed them, saying, that they hid destruction of their snare from me for nothing, they reproached my soul in vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"Ἐλθέτω αὐτοῖς παγὶς ἣν οὐ γινώσκουσι καὶ ἡ θήρα ἣν ἔκρυψαν, συλλαβέτω αὐτούς. Πεπόμφασι γὰρ τῶν Φαρισαίων τινὰς μετὰ τῶν καλουμένων Ἡρωδιανῶν (δασμολόγοι δὲ οὗτοι), πειράζοντες καὶ λέγοντες· Εἰ ἔξεστι φόρους δοῦναι Καίσαρι, ἢ οὔ; Θηρευτὴς οὖν ἄρα καὶ ὁ Ἰσραήλ. Ὁ δέ τε νέος καὶ ἐν πίστει λαὸς, κατὰ τὸν θεσπέσιον Ἰακὼβ, ἀστικὸς καὶ φιλέστιος, πρᾶος καὶ καθεστηκὼς, ἀπλοῦς καὶ ἀκάκουργος, οἰκῶν οἰκίαν, κατὰ τὸ γεγραμμένον. Ἀληθὲς γὰρ εἰπεῖν, ὅτι τῶν ἐν πίστει δεδικαιωμένων ἡ πραοτάτη πληθὺς, πόλιν ὥσπερ τινὰ λαμπρὰν καὶ εὐνομουμένην ἀπεγράψατο τὴν Ἐκκλησίαν, καὶ οἶκον ἐρηρεισμένον, καὶ τοῖς πειράζουσιν ἀκατάσειστον, τὴν ἐν Χριστῷ πολιτείαν καὶ ζωὴν ἐποιήσατο. Καὶ ἁπλοῦς μὲν αὐτοῖς ὁ νοῦς, καὶ δυστροπίας ἁπάσης ἀπηλλαγμένος. Ἀπηχθημένον δὲ σφόδρα ποιοῦνται, τὸ ὡς ἐν γνώμῃ τε καὶ τρόποις πεπλᾶσθαι δοκεῖν. Καὶ περὶ αὐτῶν οἶμαί που τὸν θεσπέσιον φάναι Δαβίδ· Κύριος κατοικίζει μονοτρόπους ἐν οἴκῳ. Μονότροπος γὰρ ὁ ἁπλοῦς ἐν Χριστῷ, ὃς καὶ ἐν οἴκῳ κατοικίζεται. Καίτοι τῷ Ἰσραὴλ ἐπιφωνοῦντός τινος τῶν ἁγίων προφητῶν, ὅτι Ταῖς πολυοδίαις σου ἐκοπίασας. Οὐκοῦν ἐναυλίζονται μὲν οἱ ἐν Χριστῷ, καθάπερ εἰς οἶκον τὴν ἐν ὁσιότητι καὶ ἁγιασμῷ πολιτείαν καὶ ζωήν. Αὐτοὶ δὲ τὸ χρῆμα ταῖς σφῶν κεφαλαῖς οἷά τινα στέφανον ἀναπλέκοντες ἁλοῖεν ἂν, καὶ μὴν καὶ εὐημερίας καταλογιζόμενοι τρόπον. Ταύτῃτοί φασι, ποτὲ μὲν, ὅτι Ηὐφράνθην ἐπὶ τοῖς εἰρηκόσι μοι· Εἰς οἶκον Κυρίου πορευσώμεθα· ποτὲ δὲ αὖ, Μίαν ᾐτησάμην παρὰ Κυρίου, ταύτην ζητήσω. Καὶ τί τὸ αἴτημα; ποία δὲ καὶ ἡ μία χάρις;","english":"Let a snare come upon them which they do not know, and let the hunt which they hid seize them. For they sent some of the Pharisees with those called Herodians (these are tax-collectors), testing him and saying: Is it lawful to give tribute to Caesar, or not? So then Israel too is a hunter. But the new people, who are in faith, according to the inspired Jacob, are city-dwelling and fond of home, gentle and settled, simple and guileless, dwelling in a house, as it is written. For it is true to say that the most gentle multitude of those justified in faith has inscribed the Church as though some bright and well-governed city, and a house firmly established, and unshaken by those who test them, they have made their citizenship and life in Christ. And their mind is simple, and freed from all perversity. But they make it something utterly abhorrent to seem to be deceived in judgment and in character. And I think the inspired David said somewhere concerning them: The Lord settles the single-minded in a house. For the one who is simple in Christ is single-minded, and he is settled in a house. And yet one of the holy prophets cries out against Israel: You have grown weary in your many ways. Therefore those in Christ dwell as in a house—the citizenship and life in holiness and sanctification. But they themselves, weaving the matter as a kind of crown for their own heads, would be caught, and indeed reckoning it a manner of prosperity. In this way they say, at one time: I was glad when they said to me: Let us go into the house of the Lord; and at another time: One thing I asked of the Lord, this I will seek. And what is the request? And what is the one grace?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"Τὸ κατοικεῖν με ἐν οἴκῳ Κυρίου, φησὶ, πάσας τὰς ἡμέρας τῆς ζωῆς μου, τοῦ θεωρεῖν με τὴν τερπνότητα Κυρίου, καὶ ἐπισκέπτεσθαι τὸν ναὸν τὸν ἅγιον αὐτοῦ. Ἀκούεις ὅπως ἐν τάξει χάριτος λαμπρᾶς καὶ ἐξῃρημένης καταλογεῖσθαί φησι τὸ κατοικεῖν ἐν οἴκῳ Θεοῦ, καὶ ἐν αὐλαῖς ταῖς θείαις ποιεῖσθαι τὰς διατριβάς; Ἡ δέ γε οἴκησις οὐ σωματικὴ, νοοῖτο δ' ἂν μᾶλλον ὡς ἐν ἑδραιότητι γνώμης καὶ ἐναρέτου ζωῆς. Ἀλλ', Ἠγάπα, φησὶν, ὁ Ἰσαὰκ τὸν Ἡσαῦ, ὅτι ἡ θήρα αὐτοῦ βρῶσις αὐτῷ. Ἠξίωτο γὰρ ἀγάπης τῆς ἄνωθεν ὁ πρωτότοκος Ἰσραὴλ, ὅτι τῆς ἐν νόμῳ πολιτείας τὴν κατόρθωσιν, καὶ τοὺς ἐπὶ τῷδε πόνους, τροφὴν ὥσπερ τινὰ προσεκόμιζε τῷ Θεῷ. Γεγόνασι γὰρ ἅγιοι καὶ ἐν Ἰσραὴλ, φιλόθεοί τε καὶ νομοφύλακες. Καὶ γοῦν ὁ προφήτης Ἡσαΐας ἐταλάνιζε μὲν ὡς πεπορνευμένην τὴν Ἱερουσαλήμ. Ἔφη δὲ ὅτι δικαιοσύνη κατὰ καιροὺς ἐκοιμήθη ἐν αὐτῇ, τουτέστιν, ἀνεπαύσατο, καὶ κατέλυσε, διά τοι τὸ ἐν αὐτῇ γενέσθαι πολλοὺς τῆς ἐν νόμῳ πολιτείας ἀνειλημμένους τὰ αὐχήματα. Ἦν οὖν ἐν δόξῃ τῇ παρὰ Θεῷ πρωτότοκος ὢν ὁ Ἰσραὴλ, πλὴν οὐ μέχρι παντὸς διεσώσατο τὴν τοῖς ἑαυτοῦ πρεσβείοις ἀπονεμηθεῖσαν τιμήν. Παρακεχώρηκε δὲ ὥσπερ τῷ νέῳ καὶ κατόπιν ἰόντι λαῷ, τουτέστι, τοῖς ἐξ ἐθνῶν, τὰ πρωτοτόκια, πολὺ λίαν ἀπονενευκὼς εἰς τὰ σαρκός τε καὶ κόσμου. Καὶ γοῦν ὡς, ἐν ταῖς εὐαγγελικαῖς ἀνεγνώσθη παραβολαῖς, Ἐποίει μὲν γά μους ὁ βασιλεὺς τῷ υἱῷ αὐτοῦ. Εἶτα παρῆσαν οἱ δειπνοκλήτορες, τοῖς δαιτυμόσιν ἀπαγγέλλοντες τὰ παρὰ Θεοῦ, τουτέστιν, Ἰδοὺ τὸ ἄριστόν μου ἡτοίμασα, οἱ ταῦροί μου καὶ τὰ σιτιστὰ τεθυμένα, καὶ πάντα ἕτοιμα· δεῦτε εἰς τοὺς γάμους.","english":"To dwell in the house of the Lord, he says, all the days of my life, to behold the delightfulness of the Lord and to visit his holy temple. Do you hear how he counts it a matter of bright and excellent grace to dwell in the house of God and to make one's abode in the divine courts? And this dwelling is not bodily, but would be understood rather as in steadfastness of mind and a life of virtue. But, he says, Isaac loved Esau, because his hunt was food for him. For the firstborn Israel had been deemed worthy of love from above, because he brought to God as it were food the right conduct of his citizenship under the law and the labors for this. For there have been holy men also in Israel, lovers of God and keepers of the law. And indeed the prophet Isaiah lamented Jerusalem as having played the harlot. And he said that righteousness at times slept in her, that is, rested and lodged there, because many in her had taken up the boasts of citizenship under the law. Israel, then, was in glory with God as the firstborn, yet he did not preserve to the very end the honor assigned to his own privileges as firstborn. But he has yielded up, as it were, the birthright to the new and later people, that is, to those from the nations, having turned aside very greatly to the things of the flesh and of the world. And indeed, as was read in the Gospel parables, the king made a marriage for his son. Then the dinner-guests were present, announcing to the banqueters the things from God, that is: Behold, I have prepared my breakfast, my bulls and my fattened beasts have been sacrificed, and all things are ready; come to the marriage.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"Οἱ δὲ οὐκ ἤθελον ἐλθεῖν, φησίν. Ἀλλ' ἧν ἑκάστῳ παραίτησις τὸ δοκοῦν. Ὁ μὲν γὰρ ἔφασκε· Γυναῖκα ἔγημα, ἔχε με παρῃτημένον. Ὁ δὲ, Ἀγρὸν ἠγόρασα, καὶ οὐ δύναμαι ἐλθεῖν. Ὁρᾷς οὖν ὅπως\n\nμεμίμηνται τὸν Ἡσαῦ, τὴν τῶν προσκαίρων καὶ σαρκικῶν ἀπόλαυσιν τῆς παρὰ Θεῷ δόξης προτετιμηκότες, μονονουχὶ δὲ καὶ ἑτέροις τὰ πρωτοτόκια προθέντες ἑλεῖν. Ἀντεισκέκληνται γὰρ εὐθὺς οἱ ἐξ ἐθνῶν πιστεύσαντες, καὶ τὴν τῷ Ἰσραὴλ ὀφειλομένην ἀποκεκερδήκασι δόξαν, καὶ μέντοι καὶ εὐλογίαν, διὰ τὸ ἕτοιμον εἰς ὑπακοὴν, καὶ τὸ λίαν εὐσταλὲς καὶ διεγηγερμένον εἴς γε τὸ χρῆναι πληροῦν τὰ ἁνδάνοντα τῷ Θεῷ. Γένοιτο δ' ἂν ἡμῖν καὶ τούτου μάρτυς, ὁ θεσπέσιος Δαβὶδ, οὔτω λέγων περὶ αὐτῶν· Τὴν ἐπιθυμίαν τῶν πενήτων εἰσήκουσας, Κύριε, τῇ ἑτοιμασίᾳ τῆς καρδίας αὐτῶν προσέσχε τὸ οὖς σου. Ἑτοιμότερος γὰρ ἀεί πως εἰς εὐπείθειαν ὁ ἐν πίστει λαὸς, καίτοι τῶν ἐξ Ἰσραὴλ τὴν ἐν νόμῳ παίδευσιν προπεπλουτηκότων. Ἀλλ' εἰ καὶ τῶν θείων μαθημάτων κατηῤῥώστησε τὴν πτωχείαν τῶν ἐθνῶν ἡ πληθύς· ἀλλ' εὐπετεστέρα γέγονεν ἐν πίστει, καὶ τοῖς διὰ Χριστοῦ θεσπίσμασιν ὡς ὀξὺ παραθεῖσα τὸ οὖς, ὃ διὰ τῆς αὐτοῦ μεμαρτύρηται φωνῆς. Ἔφη γὰρ ὧδε διὰ τῆς τοῦ Ψάλλοντος λύρας· Λαὸς ὃν οὐκ ἔγνων, ἐδούλευσέ μοι, εἰς ἀκοὴν ὠτίου ὑπήκουσέ μου. Περὶ δέ γε τοῦ Ἰσραὴλ ὡς ἤδη πεσόντος εἰς ἀλλοτρίωσιν, καὶ ὀρθοποδεῖν μὲν οὐκ ἀξιοῦντος ἔτι, πεπηρωμένον δὲ ὥσπερ τῆς διανοίας τὸ σκέλος, φησίν· Υἱοὶ ἀλλότριοι ἐψεύσαντό μοι, οἱ υἱοὶ ἀλλότριοι ἐπαλαιώθησαν, καὶ ἐχώλαναν ἀπὸ τῶν τρίβων αὐτῶν.","english":"But they were not willing to come, he says. Yet each had his own preferred excuse. For one kept saying, \"I have married a wife; have me excused.\" And another, \"I have bought a field, and I cannot come.\" Do you see, then, how\n\nthey have imitated Esau, having preferred the enjoyment of things temporary and fleshly to the glory that comes from God, and all but offering the birthright to others to take. For immediately those who believed from among the Gentiles have been called in instead, and have gained the glory owed to Israel, and indeed also the blessing, because of their readiness for obedience, and their great promptness and alertness with respect to fulfilling what is pleasing to God. And the inspired David would be a witness to us of this too, speaking thus concerning them: \"You have heard the desire of the poor, O Lord; your ear has attended to the preparation of their heart.\" For the people who are in faith are always in some way more ready for obedience, even though those from Israel had first grown rich in the instruction of the law. But even if the multitude of the Gentiles was weak in the poverty of divine teachings, yet it became more easily persuaded in faith, and, as it were, sharply pricking up its ear to the oracles given through Christ, which is testified by his own voice. For he spoke thus through the lyre of the Psalmist: \"A people whom I did not know served me; at the hearing of the ear they obeyed me.\" But concerning Israel, as having already fallen into estrangement, and no longer deigning to walk uprightly, but with the leg of its mind, so to speak, maimed, he says: \"Foreign sons lied to me; foreign sons grew old and limped from their paths.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"Τρίβοι μὲν γὰρ ὀρθαί τε καὶ ἀπλανεῖς ἐπὶ Χριστὸν ἀποφέρουσαι, καὶ ἡ διὰ νόμου παίδευσις, καὶ προφητῶν ἁγίων προαγόρευσις. Ἐπειδὴ δὲ εἰς τὸ διὰ νόμου καὶ προφητῶν κατηντήκασι τέλος, τουτέστι Χριστὸν, ἐχώλαναν ἐξ ἀσυνεσίας, οὐκ ἐξ ὑγιοῦς διανοίας ἐμπαροινοῦντες αὐτῷ, καὶ θανάτῳ περιβαλεῖν τολμήσαντες τὸν ἀρχηγὸν τῆς ζωῆς. Ὅτι τοίνυν ὁ νέος τε ἐν πίστει λαὸς τὴν τῷ Ἰσραὴλ ὀφειλομένην εὐλογίαν ἥρπασεν, εὐπετεστέραν ἔχων τὴν γνώμην εἴς γέ τοι τὸ δεῖν τοῖς θείοις ὑπείκειν νεύμασι, κἀντεῦθεν ἡμῖν παρέσται νοεῖν. Γέγραπται γὰρ ὡδί· Ἐγένετο δὲ μετὰ τὸ γηράσαι τὸν Ἰσαὰκ, καὶ ἠμβλύνθησαν οἱ ὀφθαλμοὶ αὐτοῦ τοῦ ὁρᾷν· Καὶ ἐκάλεσεν Ἡσαῦ τὸν υἱὸν αὐτοῦ τὸν πρωτότοκον, καὶ εἶπεν αὐτῷ· Υἱέ μου. Καὶ εἶπεν· Ἰδοὺ ἐγώ. Καὶ εἶπεν· Ἰδοὺ ἐγὼ γεγήρακα, καὶ οὐκ οἶδα τὴν ἡμέραν τῆς τελευτῆς μου· Νῦν οὖν λάβε τὸ σκεῦός σου, τήν τε φαρέτραν καὶ τὸ τόξον, καὶ ἔξελθε εἰς τὸ πεδίον, καὶ θήρευσόν μοι θήραν, καὶ ποίησόν μοι ἐδέσματα, ὡς φιλῶ ἐγώ· καὶ ἔνεγκέ μοι ἵνα φάγω, ὅπως εὐλογήσῃ σε ἡ ψυχή μου πρὶν ἀποθανεῖν με. Ταῦτα μὲν οὖν ἔφη πρὸς τὸν Ἡσαῦ ὁ πατήρ. Ὁ δὲ παραχρῆμα τοὺς ἐπὶ τῇ θήρᾳ κατορθώσων πόνους τῆς ἑστίας ἀπαίρει, καὶ νεανικῶς ἐσκευάζετο. Καὶ τί μετὰ τοῦτο; Πείθει Ῥεβέκκα τὸν Ἰακὼβ φθάσαι τε τὸν Ἡσαῦ, καὶ μὴν καὶ ἁρπάσαι τὴν εὐλογίαν. Ὁ δὲ τοῦτο δρᾷν ἐδεδίει μὲν ἐξ ἀρχῆς· παραθηγούσης δὲ τῆς μητρὸς, δύο μὲν ἐξ ἀγρῶν ἐρίφους εἰσφέρει, καλούς τε καὶ ἁπαλοὺς, καὶ ὀψοποιίας ἥπτετο·","english":"For straight and unerring paths lead to Christ, both the instruction through the law and the foretelling of the holy prophets. But since they had reached the end of the law and the prophets—that is, Christ—they went lame from foolishness, raving against him not from a sound mind, and they dared to put to death the author of life. That, then, the new people in faith has seized the blessing owed to Israel, having a disposition more readily inclined to submit to the divine nod—from this too it will be possible for us to understand. For it is written as follows: And it came to pass after Isaac had grown old, and his eyes were dim so that he could not see; and Esau called his son, his firstborn, and said to him, \"My son.\" And he said, \"Here I am.\" And he said, \"Behold, I have grown old, and I do not know the day of my death. Now then, take your equipment, both the quiver and the bow, and go out into the field, and hunt me a hunt, and make me dishes, as I love; and bring them to me that I may eat, so that my soul may bless you before I die.\" These things, then, the father said to Esau. And he immediately set out from the house for the labors by which he would succeed in the hunt, and he equipped himself vigorously. And what after this? Rebecca persuades Jacob to get ahead of Esau, and indeed to snatch the blessing. But he had feared from the beginning to do this; yet with his mother urging him on, he brings in two kids from the fields, good and tender, and began the cooking.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"περιθεὶς δὲ τοῖς ὤμοις τὰ δέρματα, καὶ τῆς δειρῆς τὰ γυμνὰ κατημφιεσμένος, ἀπεμιμεῖτο καλῶς τὴν Ἡσαῦ δασύτητα, καὶ τὸ ἄγαν λασιότριχες, ὡς ἂν διαπαίζῃ τὰς τοῦ πατρὸς χεῖρας, εἰ ἐπαφῷτο τυχόν. Εἶτα τὸ ὄψον εἰς χεῖρας ἑλὼν, εἰσέθει πρὸς τὸν πατέρα, καὶ δὴ καὶ ἔφασκε· Πάτερ. Ὁ δὲ εἶπεν· Ἰδοὺ ἐγώ. Τίς εἶ σὺ, τέκνον. Καὶ εἶπεν Ἰακὼβ τῷ πατρί· Ἐγὼ Ἡσαῦ ὁ πρωτότοκός σου, καθὰ ἐλάλησάς μοι ἐποίησα. Ἀναστὰς κάθισον, καὶ φάγε τῆς θήρας μου, ὅπως εὐλογήσῃ με ἡ ψυχή σου. Ἐπειδὴ δὲ κατεδήδοκεν ὁ πρεσβύτης τὸ προκομισθὲν, ἔφη πρὸς τὸ μειράκιον· Ἔγγισόν μοι, καὶ φίλησόν με, τέκνον. Καὶ ἐγγίσας ἐφίλησεν αὐτόν· καὶ ὠσφράνθη τῆς ὀσμῆς τῶν ἱματίων αὐτοῦ, καὶ εὐλόγησεν αὐτὸν, καὶ εἶπεν αὐτῷ· Ἰδοὺ ὀσμὴ τοῦ υἱοῦ μου, ὡς ὀσμὴ ἀγροῦ πλήρους ὃν εὐλόγησε Κύριος, καὶ δῴη σοι Κύριος ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ, καὶ ἀπὸ τῆς πιότητος τῆς γῆς, πλῆθος σίτου καὶ οἴνου. Καὶ δουλευσάτωσάν σοι ἔθνη, καὶ προσκυνησάτωσάν σοι ἄρχοντες, καὶ γίνου κύριος τοῦ ἀδελφοῦ σου. καὶ προσκυνήσουσί σοι οἱ υἱοὶ τοῦ πατρός σου. Ὁ καταρώμενός σε, ἐπικατάρατος· καὶ ὁ εὐλογῶν σε, εὐλογημένος. Οὐκοῦν προαποκεκέρδηκε μὲν Ἰακὼβ τὴν παρὰ τοῦ πατρὸς εὐλογίαν· εἶτα δεύτερον ἐξ ἀγρῶν κατόπιν ἔρχεται τὴν θήραν ἑλὼν ὁ Ἡσαῦ.","english":"Having put the skins on his shoulders and clothed the bare parts of his neck, he was finely imitating the shagginess of Esau and his exceedingly hairy condition, as if to mock his father's hands, should he perhaps touch him. Then, taking the dish in his hands, he went in to his father, and indeed he said, \"Father.\" And he said, \"Behold, I am here. Who are you, child?\" And Jacob said to his father, \"I am Esau your firstborn; just as you told me, I have done. Rise, sit, and eat of my catch, so that your soul may bless me.\" And when the old man had consumed what had been brought, he said to the youth, \"Come near to me and kiss me, child.\" And he came near and kissed him; and he smelled the smell of his garments, and blessed him, and said to him, \"Behold, the smell of my son is like the smell of a field full of which the Lord has blessed, and may the Lord give you from the dew of heaven and from the richness of the earth, abundance of grain and wine. And let nations serve you, and let rulers bow down to you, and become lord of your brother. And let the sons of your father bow down to you. The one who curses you is accursed, and the one who blesses you is blessed.\" So then Jacob had already gained beforehand the blessing from his father; then afterward Esau comes second from the fields, having taken his catch.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"Προσκομίσας δὲ τῷ πατρὶ, περιττὸς ἦν ἔτι, καὶ τὸ γεγονὸς ἐδιδάσκετο. Ἤκουσε γὰρ εὐθύς· Ἔλθων ὁ ἀδελφός σου, μετὰ δόλου ἔλαβε τὴν εὐλογίαν σου. Οὐκ ἀδακρυτὶ δὲ λέγοντος, Μὴ εὐλογία μία ἔσται σοι, πάτερ; εὐλόγησον δὴ κἀμέ· ἔφη πάλιν ὁ Ἰσαάκ· Ἰδοὺ ἀπὸ τῆς πιότητος τῆς γῆς ἔσται ἡ κατοίκησίς σου· καὶ ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ ἄνωθεν, καὶ ἐπὶ τῇ μαχαίρᾳ σου ζήσῃ, καὶ τῷ ἀδελφῷ σου δουλεύσεις. Ἔσται δὲ ἡνίκα ἐὰν καθέλῃς καὶ ἐκλύσῃς τὸν ζυγὸν αὐτοῦ ἀπὸ τοῦ τραχήλου σου. Τὸ μὲν οὖν τῆς ἱστορίας συνενεγκόντες πλάτος, ὡς ἐν ὀλίγοις κομιδῇ, τοῖς ἐντευξομένοις εὖ μάλα παρατεθείκαμεν. Χρῆναι δὲ ὑπολαμβάνω, τοῖς αἰσθητῶς γεγονόσιν ἐφαρμόσαι τὰ πνευματικά. δʹ. Φαμὲν οὖν ὅτι καὶ πρό γε τῶν ἄλλων, τῶν ἐν πίστει, φημὶ, καὶ ἐν Χριστῷ κεκλημένων, τῷ Ἰσραὴλ ἐνετέλλετο ὁ τῶν ὅλων Δεσπότης καὶ Πατήρ, ξένιον ὥσπερ τι λαμπρὸν, καὶ καρποὺς ἐπιεικείας, καὶ οἱονεὶ πόνων ἀγαθῶν εὑρήματα, προσκομίζειν ἐπείγεσθαι τὴν ἁνδάνουσαν αὐτῷ πολιτείαν καὶ ζωὴν, ἣ διὰ τῆς ἐν νόμῳ ζωῆς τοῖς πάλαι προανεγράφετο, μονονουχὶ τοῖς τύποις ἐγκεκρυμμένη, καὶ ὡς ὕλη λανθάνουσα τῷ περιττῷ τοῦ γράμματος, οὐκ ἀνάλωτός γε μὴν τοῖς ἐθέλουσι φιλοθηρᾷν διὰ τῆς ἐν πνεύματι καὶ ἀκριβοῦς θεωρίας. Τοῦτο, οἶμαι, ἐστὶ τὸ τῆς Ἡσαῦ θήρας ἐπιθυμῆσαι τὸν Ἰσαάκ. Ἀλλὰ προσετάττετο μὲν, καθάπερ ἔφην, ὁ Ἰσραὴλ, καὶ δὴ καὶ ὑπέσχετο κατορθοῦν. Ἔφη γὰρ ἐν Χωρὴβ συνηθροισμένης τῆς ἐκκλησίας, καὶ ἐν εἴδει πυρὸς ἐπὶ τὸ ὄρος Σινὰ καταφοιτήσαντος Θεοῦ· Πάντα ὅσα ἂν εἴπῃ Κύριος ὁ Θεὸς, ποιήσομεν, καὶ ἀκουσόμεθα.","english":"When he had brought it to his father, he was still conspicuous, and he was being taught what had happened. For he heard at once: \"Your brother came and with deceit took your blessing.\" And when he said with tears, \"Will there not be one blessing for me also, father? Bless me too,\" Isaac said again: \"Behold, your dwelling shall be from the fatness of the earth, and from the dew of heaven above, and you shall live by your sword, and you shall serve your brother. But it shall be when you cast off and loose his yoke from your neck.\" Having gathered the breadth of the narrative, then, we have set it before those who will read it, as in very few words. But I think it necessary to apply the spiritual things to what happened perceptibly. 4. We say, then, that even before the others—I mean those called in faith and in Christ—the Master and Father of all gave command to Israel, as it were some bright guest-gift, and fruits of equity, and, so to speak, discoveries of good labors, to hasten to bring the citizenship and life pleasing to him, which was pre-inscribed for the ancients through the life in the Law, all but hidden in the types, and like matter concealed by the superfluity of the letter, yet not unconsumable for those willing to hunt it out through the precise contemplation in the Spirit. This, I think, is Isaac's desiring the hunt of Esau. But Israel was commanded, as I said, and indeed promised to accomplish it. For he said at Horeb, when the assembly was gathered, and God had descended upon Mount Sinai in the form of fire: \"All that the Lord God says, we will do, and we will hear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"Ἀμελητὴς δὲ λίαν κατεφωρᾶτο διὰ τῶν πραγμάτων, καίτοι πρόχειρος ὢν εἰς ἐπαγγελίαν. Ταύτῃτοι καὶ διὰ μέσου χωριεῖ, φθάνει τε οὕτως ὁ πτερνιστὴς, Ἰακὼβ, τουτέστιν, ὁ νέος τε καὶ ὡς ἐν πίστει λαός. Προσκεκόμικε γὰρ τῷ Θεῷ τὰ ζητούμενα, ἀναδυομένου τε καὶ μέλλοντος τοῦ πρωτοτόκου λαοῦ, προεκαρποφόρησε τὴν πίστιν, ἣν καὶ ἐν τάξει τροφῆς ἡ θεία ποιεῖται φύσις. Καὶ γοῦν ὁ Σωτὴρ τοῖς ἁγίοις ἀποστόλοις οὕτω τὴν Σαμαρειτῶν ἐπιστροφὴν προκατεμήνυε, λέγων· Ἐγὼ βρῶσιν ἔχω φαγεῖν, ἣν ὑμεῖς οὐκ οἴδατε. Διατρανῶν δὲ τὸ εἰρημένον, Ἐμὸν βρῶμά ἐστι, φησὶν, ἵνα ποιῶ τὸ θέλημα τοῦ πέμψαντός με, καὶ τελειώσω αὐτοῦ τὸ ἔργον. Ὅτι δὲ γέγονεν ἀνόνητον μὲν τοῖς ἐξ Ἰσραὴλ τὸ ἕτοιμον εἰς ὑπόσχεσιν, οὐκ ἐξοιχομένου πρὸς πέρας αὐτοῖς τοῦ πράγματος, ἠδίκησε δὲ τὰ ἔθνη παντελῶς οὐδὲν ὁ ἐπί γε τὸ χρῆναι πιστεύειν ὄκνος ἐπεγνωκότα τὸν Λυτρωτὴν, καὶ τετιμηκότα λοιπὸν ταῖς εἰς πᾶν ὁτιοῦν τῶν ἀγαθῶν εὐπειθείαις, διὰ παραβολῆς ἡμᾶς ἐδίδαξεν ὁ Χριστός. Ἔφη γὰρ οὕτως· Ἄνθρωπός τις εἶχε τέκνα δύο, καὶ προσελθὼν τῷ πρώτῳ, εἶπε· Τέκνον, ὕπαγε σήμερον ἐργάζου ἐν τῷ ἀμπελῶνί μου. Ὁ δὲ ἀποκριθεὶς εἶπεν, Οὐ θέλω. Ὕστερον δὲ μεταμεληθεὶς ἀπῆλθε. Προσελθὼν δὲ τῷ ἑτέρῳ εἶπεν ὡσαύτως. Ὁ δὲ ἀποκριθεὶς εἶπεν· Ἐγὼ, Κύριε, καὶ οὐκ ἀπῆλθε. Τίς ἐκ τῶν δύο ἐποίησε τὸ θέλημα τοῦ Πατρός; Ὁ ἀπελθὼν εἰς τὸν ἀμπελῶνα δηλονότι, καὶ εἰ βραχὺ μεταξὺ παρεισέδυ τὸ ἀδρανὲς, ὀκνεῖν ἀναπεῖθον τὸ ὑπεσχημένον.","english":"But he was very clearly detected as negligent through his actions, although he was ready to promise. For this reason he will also be separated in between, and thus the supplanter arrives first, Jacob, that is, the new people and, as it were, the people in faith. For he has brought to God what was sought, while the firstborn people was drawing back and delaying; he bore fruit beforehand in faith, which the divine nature also makes into food, as it were. And indeed the Savior thus foretold to the holy apostles the conversion of the Samaritans, saying: \"I have food to eat that you do not know.\" And making clear what was said, he says, \"My food is to do the will of the one who sent me and to complete his work.\" But that the readiness for the promise became unprofitable for those from Israel, since the matter did not proceed for them to completion, and that hesitation toward the necessity of believing did no injustice at all to the Gentiles, who had recognized the Redeemer and had already honored him with obedience in everything good—Christ taught us this through a parable. For he spoke thus: \"A certain man had two children, and he came to the first and said: 'Child, go today and work in my vineyard.' But he answered and said, 'I do not want to.' But later he repented and went. And he came to the other and said likewise. But he answered and said, 'I will, Lord,' and he did not go. Which of the two did the will of the Father? Clearly the one who went into the vineyard, even if for a short time in between sluggishness crept in, persuading him to hesitate over what he had promised.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"Θέα δὴ οὖν ἐν τούτοις προχειρότατα μὲν ἐπὶ τὴν θήραν ἰόντα τὸν Ἡσαῦ, καὶ τοῦτο δρᾷν ὑπισχνούμενον, φθάνοντα δὲ τὸν Ἰακὼβ, καίτοι τοῦτο δρᾷν ἐν ἀρχαῖς ἀρνούμενον, πλὴν εὐλογηθέντα παρὰ τοῦ πατρός. Οὕτω καὶ ὁ νέος λαὸς ἁρπάζει τὴν εὐλογίαν, μονονουχὶ κατάπλαστον ἔχων τῆς Ἰουδαϊκῆς πολιτείας τὸ σχῆμα. Καθάπερ ἀμέλει καὶ Ἰακὼβ τὴν Ἡσαῦ δασύτητα τοῖς τῶν ἐρίφων δέρμασιν ἀπεμιμεῖτο σοφῶς. Ἀλλ' ἤκουε τοῦ πατρὸς εὐθὺς ἀνακεκραγότος· Ἡ μὲν φωνὴ φωνὴ Ἰακὼβ, αἱ δὲ χεῖρες χεῖρες Ἡσαῦ. Τίνα δὴ οὖν ἄρα τρόπον ἐφαρμόσαιμεν ἂν τοῖς ἐν πίστει λαοῖς τὸ καὶ ἐν εἴδει γενέσθαι, καὶ ὡς ἐν μιμήματι τῆς Ἰουδαϊκῆς πολιτείας τε καὶ ἑτέραν ἔχειν παρ' αὐτοὺς τὴν φωνήν; Οὐκοῦν ἐκεῖνό φαμεν, ὡς ἔστιν ἀεὶ παρὰ ταῖς θείαις Γραφαῖς, ἔργου καὶ κατορθωμάτων ἤτοι πρακτικῆς ἐνεργείας σημεῖον χείρ. Ὅσον οὖν ἧκεν εἰς ἐνεργείας ταυτότητα καὶ πιότητα κατορθωμάτων, καὶ αὐτοὶ πληροῦσι τὸν νόμον οἱ ἐν Χριστῷ νοητῶς τε καὶ πνευματικῶς ἱερουργούμενοι, καὶ εἰς ὀσμὴν","english":"See, then, in these things Esau going out most readily to the hunt, and promising to do this, but Jacob arriving first, although at the beginning he refused to do this, yet he was blessed by his father. Thus also the new people snatches the blessing, having the form of the Jewish polity all but molded upon it. Just as, of course, Jacob also wisely imitated the shagginess of Esau with the skins of the kids. But he heard his father immediately crying out: The voice is the voice of Jacob, but the hands are the hands of Esau. In what way, then, should we apply to the peoples in faith both that they came to be in appearance, and that as in imitation of the Jewish polity they also have a different voice from them? So then we say this, that there is always in the divine Scriptures a hand as a sign of deed and of accomplishments, that is, of practical activity. To whatever extent, then, it pertains to identity of activity and the richness of accomplishments, those who are spiritually and pneumatically consecrated in Christ also fulfill the law, and for a savor","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"εὐωδίας ἑαυτοὺς προσκομίζοντες τῷ Θεῷ καὶ Πατρί. Καὶ γοῦν ὁ Χριστὸς διαῤῥήδην νόμους ἡμῖν τεθεικὼς εὐαγγελικοὺς, Μὴ νομίσητε, φησὶν, ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας. Οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι. Ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου, ἕως ἂν πάντα γένηται. Συνίης οὖν, ἀποπληροῦσι τὸν νόμον οἱ ἐν Χριστῷ τὴν ἐν πνεύματι περιτομὴν ἀντὶ τῆς σαρκίνης εἰσδεχόμενοι. Εἰσερχόμενοι δὲ καὶ εἰς τὴν κατάπαυσιν τοῦ Χριστοῦ, καὶ ἐν Χριστῷ σαββατίζοντες, καὶ τὸν ἐν κρυπτῷ καὶ ἔσω δεικνύοντες Ἰουδαῖον. Τοῦτο, οἶμαι, ἐστὶ τὸ τὰς χεῖρας ἔχειν Ἡσαῦ, πλὴν ἑτέραν παρ' αὐτὸν τὴν φωνήν. Οὐ γάρ τοι ταῖς Ἰουδαίων ἀθυρωγλωττίαις ἀποκεχρήμεθα· οὔτε μὴν τὸν ἀγοράσαντα ἡμᾶς Δεσπότην ἀρνούμενοι δυσφημεῖν εἰθίσμεθα· συνδοξολογοῦμεν δὲ μᾶλλον τῷ Θεῷ καὶ Πατρὶ τὸν Υἱὸν, καὶ Κύριον, καὶ Σωτῆρα, καὶ Λυτρωτὴν ὀνομάζομεν. εʹ. Ἄξιον δὲ οἶμαι καὶ τῆς ἐπ' ἀμφοῖν εὐλογίας τὴν δύναμιν πολυπραγμονοῦντας ὡς ἐν τῷ εἰς νοῦν ἧκον εἰπεῖν. Εἴη γὰρ ἂν τοῖς ἐντευξομένοις πρὸς ὠφέλειαν τὸ χρῆμα. Ἔφη τοίνυν ὁ μακάριος Ἰσαὰκ ἐπὶ μὲν τοῦ Ἰακώβ· Ἰδοὺ ὀσμὴ τοῦ υἱοῦ μου, ὡς ὀσμὴ ἀγροῦ πλήρους ὂν εὐλόγησε Κύριος. Καὶ δῴη σοι Κύριος ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ, καὶ ἀπὸ τῆς πιότητος τῆς γῆς πλῆθος σίτου καὶ οἴνου. Καὶ δουλευσάτωσάν σοι ἕθνη, καὶ προσκυνησάτωσάν σοι ἄρχοντες, καὶ γίνου κύριος τοῦ ἀδελφοῦ σου. Καὶ προσκυνήσουσί σοι οἱ υἱοὶ τοῦ πατρός σου. Ὁ καταρώμενός σε, ἐπικατάρατος· καὶ ὁ εὐλογῶν σε, εὐλογημένος.","english":"bringing ourselves to God and the Father as a sweet fragrance. And indeed Christ, having plainly laid down evangelical laws for us, says: Do not think that I came to abolish the law or the prophets. I did not come to abolish the law, but to fulfill it. For truly I say to you, until heaven and earth pass away, not one iota or one stroke shall pass from the law, until all things come to be. You understand, then, that those in Christ fulfill the law by receiving the circumcision in the spirit instead of the circumcision in the flesh. And entering also into the rest of Christ, and keeping sabbath in Christ, and showing the Jew who is in secret and within. This, I think, is to have the hands of Esau, yet a voice other than his. For we have not employed the thick-tongued speech of the Jews; nor indeed are we accustomed to deny and speak ill of the Master who bought us; but rather we glorify together with God and the Father the Son, and we name him Lord, and Savior, and Redeemer. 5. I think it is also worth carefully examining the power of the blessing upon both, as far as it comes to mind to speak. For the matter would be for the benefit of those who will read it. The blessed Isaac said, then, concerning Jacob: Behold, the smell of my son is as the smell of a full field which the Lord has blessed. And may the Lord give you from the dew of heaven, and from the fatness of the earth abundance of grain and wine. And let nations serve you, and let rulers bow down to you, and be lord over your brother. And let the sons of your father bow down to you. Cursed be the one who curses you, and blessed be the one who blesses you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"Μέμικταί πως ἐν τούτοις τῆς ἱστορίας ὁ λόγος, καὶ διὰ δυοῖν προσώποιν ἔρχεται πρὸς ἕν τι τὸ ἀληθὲς καὶ διὰ πραγμάτων αὐτῶν μεμαρτυρημένον. Ἀποπεραίνεται μὲν γὰρ οὐχὶ δή που πάντως ἐν Ἰακὼβ, ἀλλὰ καὶ ἐν Χριστῷ τὰ τοιάδε, καὶ ἐν τοῖς ἐν πίστει δεδικαιωμένοις, οἳ καὶ τέκνα γεγόνασι κατ' ἐπαγγελίαν ἐν Ἰσαάκ. Ἁρμόσει δὴ οὖν τῆς προφητείας ὁ νοῦς καὶ λαῷ τῷ νέῳ, καὶ αὐτῷ τῷ Χριστῷ, ὅς ἐστιν ἀρχὴ καὶ ἡγούμενος. Λελόγισται δὲ καὶ εἰς δεύτερον Ἀδὰμ, καὶ ῥίζα τις ὥσπερ τῆς ἀνθρωπότητος ἀνέφυ δευτέρα. Καινὴ γὰρ κτίσις τὰ ἐν Χριστῷ, καὶ ἀνεκαινίσθημεν ἐν αὐτῷ πρὸς ἁγιασμόν τε καὶ ἀφθαρσίαν καὶ ζωήν. Σημαίνει δὲ, οἶμαι, τῆς εὐλογίας ὁ λόγος, τὴν ἐν Χριστῷ καὶ πνευματικὴν εὐωδίαν, οἷον ἀγροῦ καὶ λειμῶνος εὐανθεστάτου καλὴν καὶ ἡδεῖαν τὴν ἐξ ἠρινῶν ἀνθέων ἱέντος ὀσμήν. Οὕτω γὰρ ἡμῖν ἑαυτὸν ἐν τῷ Ἄσματι τῶν ᾀσμάτων ὠνόμαζεν ὁ Χριστὸς, λέγων μέν· Ἐγὼ ἄνθος τοῦ πεδίου, κρίνον τῶν κοιλάδων. Κρίνον γὰρ ἦν καὶ ῥόδον ἐκ γῆς ἀναφὺς, διὰ τὸ ἀνθρώπινον. Πλὴν οὐκ εἰδὼς ἁμαρτίαν, θεοπρεπεστάτην δὲ μᾶλλον τοῖς ἀνὰ πᾶσαν τὴν οἰκουμένην τὴν ἐκ τῶν κατορθωμάτων εὐωδίαν ἱείς. Ἀγρῷ τοιγαροῦν εὐλογημένῳ παρὰ Θεοῦ, παρεικάζει Χριστόν· καὶ σφόδρα εἰκότως· εἴπερ ὀσμή ἐστι τῆς γνώσεως τοῦ Θεοῦ καὶ Πατρός. Ἔφη γὰρ ὧδε πάλιν ὁ θεσπέσιος Παῦλος· Τῷ δὲ Θεῷ χάρις τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ Χριστῷ, καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι δι' ἡμῶν ἐν παντὶ τόπῳ. Ἐφανεροῦτο δὲ διὰ τῶν ἁγίων ἀποστόλων ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὡς ὀσμὴ τῆς γνώσεως τοῦ Θεοῦ καὶ Πατρός.","english":"In these words the historical narrative is somehow mingled with the spiritual meaning, and through two persons it comes to one truth, which is also attested by the events themselves. For such things are fulfilled not only, surely, in Jacob, but also in Christ, and in those who have been justified by faith, who have also become children according to promise in Isaac. Therefore the meaning of the prophecy will fit both the new people and Christ himself, who is the beginning and the leader. It has also been reckoned to the second Adam, and a second root, as it were, of humanity has sprung up. For the things in Christ are a new creation, and we have been renewed in him for sanctification, incorruption, and life. The word of blessing signifies, I think, the spiritual fragrance that is in Christ, like that of a field and a most blooming meadow sending forth a beautiful and pleasant scent from spring flowers. For thus Christ named himself to us in the Song of Songs, saying: I am the flower of the field, a lily of the valleys. For he was a lily and a rose springing up from the earth, because of the human nature. Yet he knew no sin, but rather sent forth, in a manner most befitting God, the fragrance of his good deeds throughout the whole inhabited world. Therefore he likens Christ to a field blessed by God, and very reasonably so, since he is the fragrance of the knowledge of God and the Father. For thus again the inspired Paul said: But thanks be to God, who always leads us in triumph in Christ, and makes manifest through us the fragrance of his knowledge in every place. And our Lord Jesus Christ was made manifest through the holy apostles as the fragrance of the knowledge of God and the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"Εἰ γὰρ ἔγνωκέ τις τὸν Υἱὸν, ἔγνω που πάντως καὶ τὸν Πατέρα, διὰ τὸν τῆς φύσεως ταυτὸν, καὶ κατὰ πᾶν ὁτιοῦν ἴσως τε καὶ ἀπαραλλάκτως ἔχον. Ἁρμόσει μὲν οὖν τὰ τοιάδε Χριστῷ, πρέποι δ' ἂν εἰκότως καὶ λαῷ τῷ νέῳ, τὸ, Δῴη σοι Κύριος ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ, καὶ ἀπὸ τῆς πιότητος τῆς γῆς, πλῆθος σίτου καὶ οἴνου. Ἡ γὰρ οὐρανοῦ μὲν δρόσος, γῆς δὲ πιότης, τοῦτό ἐστι, ὁ ἐκ Θεοῦ Πατρὸς λόγος, ἡμῖν δέδοται κατὰ μέθεξιν δηλονότι τὴν διὰ Πνεύματος, καὶ θείας μὲν φύσεως δι' αὐτοῦ γεγόναμεν κοινωνοί. Ἐσχήκαμεν δὲ πλῆθος σίτου καὶ οἴνου, τουτέστιν, ἰσχύος καὶ μέντοι καὶ εὐφροσύνης. Εἴπερ ἀληθὴς ὁ λόγος ὁ λέγων, Ἄρτος στηρίζει καρδίαν ἀνθρώπου, καὶ οἶνος εὐφραίνει. Ἰσχύος οὖν ἄρα τῆς νοητῆς καὶ ἐν πνεύματι σημεῖον ὁ ἄρτος· θατέρου γε μὴν ὁ οἶνος. Δέδοται δὲ ταῦτα τοῖς ἐν Χριστῷ δι' αὐτοῦ. Πῶς ἢ τίνα τρόπον, ἑδραῖοι γεγόναμεν εἰς εὐσέβειαν καὶ\n\nἀμετακίνητοι τρόπον τινὰ, καὶ ὀρθὰ φρονεῖν εἰδότες, καὶ ἀκατασείστως ἐρηρεισμένοι; Ἐλάβομεν γὰρ ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. Τοῦτο οἶμαι τὸ πλῆθός ἐστι σίτου. Ἀλλὰ καὶ οἴνου πάλιν ἐλάβομεν. Τῇ γὰρ ἐλπίδι χαίρομεν καὶ ἐγενήθημεν εὐφραινόμενοι, κατὰ τὸ γεγραμμένον. Προσδοκῶμεν γὰρ τὰς ἄνω μονὰς, τὴν ἐν ἀφθαρσίᾳ ζωὴν, τὸν μακραίωνα βίον, τὸ αὐτῷ συμβασιλεῦσαι Χριστῷ. Εἰρήσθω δὲ καὶ ἐφ' ἡμῖν τὰ τοιάδε. Καλεῖ γὰρ εἰς τοῦτο εἰκότως ὁ λόγος. Εἶτα μετοιχήσεται τῆς εὐλογίας ἡ δύναμις ἐπ' αὐτὸν αὖθις τὸν Ἐμμανουήλ.","english":"For if anyone has known the Son, he has surely also known the Father, because of the sameness of nature and because the Son is in all respects alike and without difference. Such things, then, will fit Christ, and would reasonably be fitting also for the new people: \"May the Lord give you from the dew of heaven and from the richness of the earth, abundance of grain and wine.\" For the dew of heaven and the richness of the earth are this: the Word from God the Father has been given to us, clearly through participation through the Spirit, and through him we have become partakers of the divine nature. And we have had abundance of grain and wine, that is, of strength and indeed also of gladness. Since the saying is true which says, \"Bread strengthens the heart of man, and wine gladdens.\" So then, bread is a sign of the intelligible and spiritual strength; wine is a sign of the other. And these things have been given to those in Christ through him. How, or in what manner, have we become steadfast in piety and, in a certain way, immovable, knowing how to think rightly, and firmly established without being shaken? For we have received authority to tread upon serpents and scorpions, and upon all the power of the enemy. This, I think, is the abundance of grain. But we have received wine as well. For we rejoice in hope and have become glad, according to what is written. For we await the mansions above, the life in incorruption, the long-lived life, the reigning together with Christ himself. And let such things be said also concerning us. For the Word reasonably calls us to this. Then the power of the blessing will pass over again to Emmanuel himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"Δουλευσάτωσαν γάρ σοι ἔθνη, φησὶ, καὶ προσκυνησάτωσάν σοι ἄρχοντες, καὶ γίνου κύριος τοῦ ἀδελφοῦ σου. Κεχρημάτικε μὲν γὰρ πρωτότοκος ὁ Ἐμμανουὴλ, ὅτε γέγονε καθ' ἡμᾶς, καὶ ἐν πολλοῖς ἀδελφοῖς. Ἀλλ' οὐχὶ ταύτης ἕνεκα τῆς αἰτίας ἀπολισθήσειεν ἂν, τοῦ καὶ Θεὸς εἶναι καὶ τῶν ὅλων Κύριος· προσκυνοῦμεν γὰρ ὡς Δεσπότην, καὶ κεκυρίευκεν ὡς Θεὸς τῶν εἰς ἀδελφότητα κεκλημένων διὰ τῆς χάριτος. Τίς γὰρ ἐν νεφέλαις, φησὶν, ἰσωθήσεται τῷ Κυρίῳ; καὶ τίς ὁμοιωθήσεται αὐτῷ ἐν υἱοῖς Θεοῦ; Κεκυρίευκε τοίνυν ὡς Θεὸς τῶν εἰς ἀδελφότητα παρενηνεγμένων ὁ Ἐμμανουὴλ, καὶ αὐτῷ κάμψει πᾶν γόνυ ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσεται, ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός. Καὶ ὁ καταρώμενος μὲν, ἐπικατάρατος· ὁ δὲ εὐλογῶν, εὐλογημένος. Καὶ ἐναργὴς ὁ λόγος. Ἐπάρατοι γὰρ καὶ θεομισεῖς οἱ δυσφημοῦντες αὐτόν· ἐπίμεστοι δὲ τῶν ἄνωθεν καὶ παρὰ Θεοῦ χαρισμάτων, οἱ εὐλογοῦντες, τουτέστιν, οἱ τὴν θείαν αὐτοῦ δόξαν καταγγέλλοντες. ʹ. Αὕτη μὲν οὖν ἡ Ἰακὼβ εὐλογία, τῆς ἀναφορᾶς τὴν δύναμιν ἐπ' αὐτὸν ἔχουσα τὸν Ἐμμανουὴλ, καὶ τοὺς ἐν πίστει δεδικαιωμένους. Ἴδωμεν δὲ καὶ τὴν ἄλλην, τουτέστι, τὴν ἐπὶ τῷ πρωτοτόκῳ γεγενημένην, δῆλον δὲ ὅτι τῷ Ἰσραὴλ, οὗ καὶ εἰς τύπον ὁ Ἡσαῦ. Ἰδοὺ γὰρ, φησὶν, ἀπὸ τῆς πιότητος τῆς γῆς ἔσται ἡ κατοίκησίς σου, καὶ ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ ἄνωθεν, καὶ ἐπὶ τῇ μαχαίρᾳ σου ζήσῃ, καὶ τῷ ἀδελφῷ σου δουλεύσεις. Ἔσται δὲ ἡνίκα ἂν καθέλῃς καὶ ἐκλύσῃς τὸν ζυγὸν αὐτοῦ ἀπὸ τοῦ τραχήλου σου· δέδοται γὰρ εὐλογία τῷ Ἰσραὴλ, ὁ διὰ Μωσέως νόμος.","english":"For let nations serve you, it says, and let rulers bow down to you, and become lord over your brother. For Emmanuel has been declared firstborn, when he became as we are, and among many brothers. But not for this reason would he slip away from being also God and Lord of all things; for we worship him as Master, and as God he has taken lordship over those called to brotherhood through grace. For who, it says, shall be compared to the Lord among the clouds? And who shall be likened to him among the sons of God? Therefore Emmanuel has taken lordship as God over those brought into brotherhood, and every knee of those in heaven, on earth, and under the earth shall bow to him, and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father. And the one who curses is accursed; but the one who blesses is blessed. And the statement is clear. For those who blaspheme him are accursed and hateful to God; but those who bless, that is, those who proclaim his divine glory, are partakers of the gifts from above and from God. This, then, is the blessing of Jacob, having the force of its reference to Emmanuel himself, and to those justified in faith. But let us also see the other, that is, the one that came upon the firstborn, clearly meaning Israel, of whom Esau was also a type. For behold, it says, your dwelling shall be from the fatness of the earth, and from the dew of heaven above, and you shall live by your sword, and you shall serve your brother. But it shall be when you cast off and loosen his yoke from your neck; for the blessing has been given to Israel, the law through Moses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"Χριστοῦ γὰρ ἦν λόγος διακονηθεὶς δι' ἀγγέλων. Ὅτι γὰρ αὐτὸς ἐλάλει τοῖς ἀρχαιοτέροις, πιστώσεται γράφων ὁ σοφώτατος Παῦλος· Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ Θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις, ἐπ' ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν Υἱῷ. Ἰδίους δὲ λόγους τὸν νόμον εἶναι καὶ αὐτὸς ὁ Σωτὴρ κατέδειξε λέγων· Ἀμὴν λέγω ὑμῖν, ἕως ἃν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ· ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου, ἕως ἂν πάντα γένηται. Ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσιν. Εἴπερ οὖν ἐστιν ἀληθὲς ὅτι Χριστοῦ λόγος ἦν, καὶ ὁ δι' ἀγγέλων νόμος, ἐν τάξει γέγονεν εὐλογίας τῷ Ἰσραὴλ, Χριστὸν δὲ εἶναι τὴν οὐρανοῦ δρόσον, καὶ γῆς νοῶμεν πιότητα. Σπαταλᾷ γὰρ ὥσπερ ἡ τῶν ἀγγέλων πληθὺς ταῖς ἄνωθεν καὶ πνευματικαῖς καταρδομένη δρόσοις, οὕτω καὶ πιανοῦσα ἡ γῆ ἐντρυφᾷ τοῖς νοητοῖς ὑετοῖς εἰς καρποφορίαν πνευματικήν. Ἀλλ' ἡμεῖς μὲν οἱ ἐν Χριστῷ διὰ πίστεως ἄρτῳ τε καὶ οἴνῳ πεπλουτίσμεθα. Ἀμέτοχος δὲ τούτων ὁ Ἰσραήλ· οὐ γὰρ ἐπενήνεκται τοῦτο ταῖς εὐλογίαις Ἡσαῦ. Ἀμέτοχοι δὲ καὶ ἑτέρως οἱ τάλανες Ἰουδαῖοι,τῆς μυστικῆς εὐλογίας· ἐπεὶ μηδὲ τοῦτο δέδοται τῇ κατὰ νόμον λατρείᾳ, τετήρηται δὲ μᾶλλον τοῖς ἐν Χριστῷ καὶ ἐν πίστει λαοῖς. Καὶ ἡμεῖς μὲν ἐν εἰρήνῃ διὰ Χριστοῦ, ἐν πολέμοις δὲ ὁ Ἰσραὴλ, καὶ κεκληρονομήκαμεν αἰσθητῶς τῆς ἐπαγγελίας τὴν γῆν, τύπον ἔχουσαν τῆς ἄνω καὶ νοητῆς, ἧς καὶ αὐτὸς ὁ Σωτὴρ ἐμέμνητο, λέγων· Μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν.","english":"For it was the word of Christ that was ministered through angels. For that he himself spoke to those of older times, the most wise Paul will confirm, writing: God, having spoken in many parts and in many ways long ago to the fathers in the prophets, in these last days spoke to us in his Son. And the Savior himself also showed that the law is his own words, saying: Amen, I say to you, until heaven and earth pass away, not one iota or one stroke shall pass away from the law, until all things come to be. Heaven and earth shall pass away, but my words shall not pass away. If, then, it is true that the law given through angels was the word of Christ, it has come about as a blessing for Israel in its order, and we understand Christ to be the dew of heaven and the richness of the earth. For just as the multitude of the angels revels, being watered by the dew from above and spiritual, so also the earth, growing rich, luxuriates in the intelligible rains for spiritual fruitfulness. But we who are in Christ through faith have been enriched with bread and wine. But Israel has no share in these; for this has not been brought into the blessings of Esau. And in another way too the wretched Jews have no share in the mystical blessing, since this has not been given to the worship according to the law either, but has been reserved rather for the peoples in Christ and in faith. And we are in peace through Christ, but Israel is in wars, and we have inherited in a perceptible way the land of the promise, which has the type of the land above and intelligible, of which the Savior himself also made mention, saying: Blessed are the meek, for they shall inherit the land.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"Καὶ ἡμεῖς ἐν τέκνοις δι' ἐλευθέρου πνεύματος, καὶ ὡς καθ' ἡμᾶς τε καὶ ἀδελφῷ προσίεμεν τῷ Χριστῷ, καλὴν καὶ ἐθελούσιον ποιούμενοι τὴν ὑποταγήν. Ὑπέζευκται δὲ ἄνω πάλιν ὁ Ἰσραὴλ, καὶ τοῖς Μωσέως κατήχθισται νόμοις, θάνατον ὑπομένων τὴν ἐπὶ ταῖς παραβάσεσι δίκην. Ἤκουε γὰρ Ἡσαῦ· Καὶ τῷ ἀδελφῷ σου δουλεύσεις·\n\nτουτέστιν, ὑποταχθήσῃ, καὶ οὐχ ἑκὼν τῷ κατὰ σὲ τὴν φύσιν. Ἄνθρωπος δὲ καὶ καθ' ἡμᾶς ὁ Μωσῆς, οὐδὲν ἔχων τὸ περισσὸν ὅσον ἧκεν εἰπεῖν, εἰς τὸν τῆς ἀνθρωπότητος λόγον. Καὶ γοῦν ὁ πάντων Δεσπότης λαὸν ἐκάλει Μωσέως τὸν Ἰσραήλ· μεμοσχοποιήκασι γὰρ κατὰ τὴν ἔρημον. Εἶτα πρὸς Μωσέα Θεός· Βάδιζε, κατάβηθι, φησὶ, τὸ τάχος ἐντεῦθεν· ἠνόμησε γὰρ ὁ λαός σου, ὃν ἐξήγαγες ἐκ γῆς Αἰγύπτου. Παῦλος μὲν οὖν ὁ θεσπέσιος καὶ αὐτὸν ἀνετίθει τῷ μακαρίῳ Μωσῇ τὸν ἐν γράμματι νόμον. Ἔφη γὰρ οὕτως· Ἀθετήσας τις νόμον Μωσέως, χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶ μάρτυσιν, ἀποθνήσκει. Ὅτι δὲ ἔμελλεν ὁ Ἰσραὴλ τὸν διὰ τοῦ πανσόφου Μωσέως ἀποθέσθαι ζυγὸν, καλοῦντος αὐτὸν τοῦ Χριστοῦ πρὸς τὴν διὰ πίστεως χάριν, προκαταμεμήνυκεν εἰπών· Ἔσται δὲ ἡνίκα ἂν καθέλῃς καὶ ἐκλύσῃς τὸν ζυγὸν αὐτοῦ ἀπὸ τραχήλου σου. Ἐξέλυσαν γὰρ τῶν τραχήλων τὸν τοῦ νόμου ζυγὸν δυσφόρητον ὄντα λίαν οἱ ἐξ Ἰσραὴλ πιστεύσαντες. Κέκληνται γὰρ εἰς ἐλεύθερον ἀξίωμα διὰ τῆς πίστεως ἐν Χριστῷ. Δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"And we are among the children through the free Spirit, and as being both according to us and a brother, we approach Christ, making our subjection good and willing. But Israel is again yoked beneath, and has been made subject to the laws of Moses, undergoing death as the penalty for transgressions. For Esau heard: And you shall serve your brother; that is, you shall be subjected, and not willingly, to him who is by nature according to you. But Moses too is a man according to us, having nothing more, as far as it pertains to the account of humanity. And indeed the Master of all called Israel the people of Moses; for they had made a calf in the wilderness. Then God says to Moses: Go, come down quickly from here; for your people has transgressed, whom you brought out of the land of Egypt. Paul, then, the inspired, also attributed the law in the letter to the blessed Moses himself. For he said thus: Anyone who has rejected the law of Moses dies without mercy on two or three witnesses. And that Israel was going to cast off the yoke through the all-wise Moses, when Christ called him to the grace through faith, he foretold beforehand, saying: And it shall be, when you take down and loosen his yoke from your neck. For those from Israel who believed loosened from their necks the yoke of the law, which is very hard to bear. For they have been called to a free status through faith in Christ. Through whom and with whom be glory to God and the Father with the Holy Spirit unto the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ ΒΙΒΛΙΟΝ Δʹ.\n\nΠερὶ τοῦ πατριάρχου Ἰακώβ. αʹ. Ἀληθὲς ὅτι πάντες οἱ θέλοντες ζῇν εὐσεβῶς ἐν Χριστῷ Ἰησοῦ, διωχθήσονται. Θηρῶν γὰρ αὐτοῖς ἀγρίων ἐπιθρώσκουσι δίκην, οἱ τῆς ἀνομίας υἱοὶ, τῆς σφῶν δυστροπίας γραφὴν ὥσπερ τινὰ καὶ κατάῤῥησιν τὴν τῶν εὐδοκιμεῖν εἰωθότων λαμπρότητα καταλογιζόμενοι. Ἐλέγχεται γάρ πως ἀεὶ τῇ τῶν ἀμεινόνων παραθέσει τὰ χείρω. Καὶ τὰ ψῆφον ἔχοντα τὴν προφερεστέραν μονονουχὶ τῶν ἡττωμένων καταγράφει τὸ ἀκαλλές. Τί οὖν ἐντεῦθεν; Τὰ ἐκ φθόνου βέλη, καὶ τὸ ἐκ τῆς βασκανίας τοῖς νενικημένοις ἐντύφεται πῦρ, μανίας ἀρχὴ, καὶ ἀνοσιότητος ἀφορμὴ κατὰ τῶν ὡς ἄριστα βιοῦν ᾑρημένων. Οἳ καὶ εἰ γένοιντο τυχὸν ἐν ἀγῶσι καὶ πόνοις, ἀλλ' οὖν οὐκ εἰς ἅπαν εἶεν ἂν τοῖς πολεμοῦσιν ἁλώσιμοι. Περιόψεται γὰρ οὐδαμῶς ὁ τῶν ἁγίων προεστηκὼς τοὺς ὑπὲρ αὐτοῦ κινδυνεύοντας. Ἐξελεῖται δὲ μᾶλλον καὶ σφόδρα ῥᾳδίως, καὶ λαμπροτέρους ἀποφανεῖ, τληπαθείας γύμνασμα προθεὶς τὸν ἱδρῶτα αὐτοῖς. Συλλήψεται δὲ τῷ λόγῳ καὶ ὁ θεσπέσιος Παῦλος ὡδὶ γεγραφώς· Πιστὸς δὲ ὁ Θεὸς, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεὶν. Καὶ αὐτοὶ δὲ διακεκράγασιν ἐν τῇ βίβλῳ τῶν Ψαλμῶν οἱ τοῖς ἀγῶσιν ὡμιληκότες, καὶ τοὺς ἐπὶ ταῖς διώξεσι πόνους διενεγκόντες οὐκ ἀγεννῶς· Ὅτι Ἐδοκίμασας ἡμᾶς, ὁ Θεὸς, ἐπύρωσας ἡμᾶς ὡς πυροῦται τὸ ἀργύριον. Εἰσήγαγες ἡμᾶς εἰς τὴν παγίδα· ἔθου θλίψεις ἐπὶ τὸν νῶτον ἡμῶν· ἐπεβίβασας ἀνθρώπους ἐπὶ τὰς κεφαλὰς ἡμῶν. Διήλθομεν διὰ πυρὸς καὶ ὕδατος, καὶ ἐξήγαγες ἡμᾶς εἰς ἀναψυχήν.","english":"BOOK 4 OF THE GLAPHYRA ON GENESIS.\n\nConcerning the patriarch Jacob. 1. It is true that all who wish to live piously in Christ Jesus will be persecuted. For the sons of lawlessness leap upon them like wild beasts, setting down as a kind of record and accusation of their own perversity the splendor of those accustomed to be held in esteem. For in some way the worse is always refuted by the comparison of the better. And what possesses the more excellent vote all but inscribes the ugliness of the defeated. What then follows from this? The arrows of envy, and the fire of malice is kindled against those who have been overcome, an origin of madness and an occasion of impiety against those who have chosen to live in the best possible way. And even if they should happen to be in struggles and labors, they would not be altogether capturable by those who war against them. For the one who stands before the saints will by no means overlook those who are in danger for his sake. But he will rather rescue them, and very easily, and will show them more radiant, setting before them their sweat as a training in endurance. And the inspired Paul will concur with the account, having written thus: But God is faithful, who will not allow you to be tempted beyond what you are able, but will with the temptation also make the way out, that you may be able to bear it. And those who have had dealings with struggles and have borne the labors of persecutions not ignobly have themselves cried out in the book of Psalms: For you have tested us, O God, you have refined us as silver is refined. You brought us into the snare; you laid afflictions on our back; you set men over our heads. We went through fire and water, and you brought us out into a place of refreshment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"Ἀκούεις ὅπως ἥκιστα μὲν τὰ ἐφ' οἷς δοκιμάζονται δυσφορεῖν ἐγνώκασι, χαίρουσι δὲ μᾶλλον ὡς ἀμείνους ἀναδεδειγμένοι, καὶ διὰ πείρας αὐτῆς ὅπερ εἰσὶν ἐγνωσμένοι, καὶ ἐπὶ ταῖς εἰς ἄκρον φιλοθεΐαις διὰ τοῦ παθεῖν μεμαρτυρημένοι. Διελθεῖν γὰρ ἔφασαν διὰ πυρός. Ὥσπερ γὰρ, οἶμαι, τὰ δοκιμώτατα τῶν θυμιαμάτων πυρὶ προσωμιληκότα, τῆς ἐνούσης αὐτοῖς εὐοσμίας τότε ποιοῦνται τὴν ἔνδειξιν· οὕτω καὶ ὁσία ψυχὴ πυρουμένη τρόπον τινὰ διὰ τοῦ πειράζεσθαι καὶ πονεῖν, ἐναργεστέραν ποιεῖται τῆς ἐνούσης αὐτῇ πολυειδοῦς ἀρετῆς τὴν ἔκφασιν. Πλὴν περὶ παντὸς ἁγίου ψάλλει μέν που καί φησιν ὁ θεσπέσιος Δαβὶδ, ὅτι Παραβαλεῖ ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτὸν, καὶ ῥύσεται αὐτούς. Αὐτὸς δὲ πάλιν τῆς ἐπικουρίας ὁ χορηγὸς διαῤῥήδην φησίν· Ὅτι ἐπ' ἐμὲ ἤλπισε, καὶ ῥύσομαι αὐτόν. Κεκράξεται πρός με, καὶ εἰσακούσομαι αὐτοῦ· μετ' αὐτοῦ εἰμι ἐν θλίψει, ἐξελοῦμαι αὐτὸν, καὶ δοξάσω αὐτὸν, μακρότητος ἡμερῶν ἐμπλήσω αὐτὸν, καὶ δείξω αὐτῷ τὸ σωτήριόν μου. Ποῖον","english":"You hear how they have resolved to be in no way distressed by the things in which they are tested, but rather to rejoice, as having shown themselves better, and having been known for what they are through experience itself, and having been testified to for their love of God to the utmost through suffering. For they said, \"We passed through fire.\" For just as, I think, the most approved of incenses, having been brought into contact with fire, then make the display of the fragrance that is in them, so also a holy soul, being in a manner set on fire through being tested and suffering, makes the manifestation of the manifold virtue that is in it more vivid. Moreover, concerning every saint, the inspired David somewhere sings and says, \"The angel of the Lord will encamp round about those who fear him, and will deliver them.\" And again the provider of help himself says plainly: \"Because he hoped in me, I will deliver him. He will cry to me, and I will hear him; I am with him in affliction, I will rescue him, and I will glorify him; with length of days I will fill him, and I will show him my salvation.\" What","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"οὖν ἄρα ἐστὶ τὸ σωτήριον τοῦ Θεοῦ καὶ Πατρός; Ὁ ἐξ αὐτοῦ Θεὸς Λόγος, ὁ δι' ἡμᾶς καθ' ἡμᾶς καὶ ἐν δούλου μορφῇ γεγονὼς οἰκονομικῶς. Οὕτως αὐτὸν ὠνόμαζεν ὁ Πατὴρ καὶ δι' Ἡσαΐου λέγων· Καὶ ὄψονται τὰ ἔθνη τὴν δικαιοσύνην μου, καὶ βασιλεῖς τὴν δόξαν μου. Τὸ δὲ σωτήριόν μου ὡς λαμπὰς καυθήσεται. Γέγονε γὰρ ἡμῖν δικαιοσύνη καὶ δόξα παρὰ τοῦ Θεοῦ καὶ Πατρὸς, ὁ Υἱὸς, καὶ μὲν καὶ σωτήριον. Δεδικαιώμεθα γὰρ ἐν αὐτῷ, καὶ εἰς τὴν τῆς υἱοθεσίας ἀνεκομίσθημεν δόξαν. Ὅτι δὲ καὶ σεσώσμεθα τὰ τοῦ θανάτου φυγόντες δεσμὰ, καὶ ἀνατρέχοντες εἰς ἀφθαρσίαν, πῶς ἂν εἴη λοιπὸν, ἢ πόθεν ἀμφίβολον; Ἐπεφάνη γὰρ ἡμῖν ὡς ἐν νυκτὶ καὶ ἐν σκότῳ λαμπὰς, ὁ Υἱὸς, φῶς τὸ θεῖον ταῖς τῶν πιστευόντων ψυχαῖς ἐνιείς. Τοιγάρτοι καὶ ἔφασκεν· Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου. Ὅτι τοίνυν κατὰ τὴν αὐτοῦ τοῦ Σωτῆρος φωνὴν μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης. Κλῆρον γὰρ ἕξουσι τὸν ἐν οὐρανοῖς, καὶ αὐτὸν ἐπαμύνοντα τὸν τῶν ὅλων Θεὸν καὶ Σωτῆρα. Ὄψονται δὲ καὶ αὐτὸ τὸ ἐπὶ Χριστοῦ μυστήριον· καὶ ἐξ αὐτῶν οὐδὲν ἧττον ἀναμάθοι τις ἂν, τῶν κατὰ τὸν μακάριον Ἰακώβ. Παραθεῖναι δὲ οἶμαι πρέπον τὰ ἐπ' αὐτῷ γεγραμμένα, πρὸς ἀκριβεστέραν εἴδησιν τοῖς ἐντευξομένοις. Ἔχει δὲ οὔτω· Καὶ ἐνεκότει Ἡσαῦ τῷ Ἰακὼβ περὶ τῆς εὐλογίας, ἧς εὐλόγησεν αὐτὸν ὁ πατὴρ αὐτοῦ. εἶπε δὲ Ἡσαῦ ἐν τῇ διανοίᾳ· Ἐγγισάτωσαν αἱ ἡμέραι τοῦ πένθους τοῦ πατρός μου, ἴνα ἀποκτείνω Ἰακὼβ τὸν ἀδελφόν μου. Ἀπηγγέλθη δὲ τῇ Ῥεβέκκᾳ τὰ ῥήματα Ἡσαῦτοῦ υἱοῦ αὐτῆς τοῦ πρεσβυτέρου. Καὶ πέμψασα ἐκάλεσεν Ἰακὼβ τὸν υἱὸν αὐτῆς τὸν νεώτερον, καὶ εἶπεν αὐτῷ·","english":"What, then, is the salvation of God and the Father? The God Word who is from him, who for our sake became in our likeness and in the form of a servant by the economy. Thus the Father named him, also speaking through Isaiah: And the nations shall see my righteousness, and kings my glory. But my salvation shall burn as a lamp. For the Son has become for us righteousness and glory from God and the Father, and indeed also salvation. For we have been justified in him, and have been brought back to the glory of adoption as sons. And that we have also been saved, having escaped the bonds of death and running back up to incorruption, how could it any longer be, or from where could it be, doubtful? For the Son has appeared to us as a lamp in night and in darkness, sending the divine light into the souls of those who believe. Therefore he also said: I am the light of the world. Since, then, according to the Savior's own voice, blessed are those who have been persecuted for the sake of righteousness. For they shall have their lot in the heavens, and God and Savior of all himself defending it. And they shall see the very mystery concerning Christ; and from these things one may learn nothing less, from the things concerning the blessed Jacob. And I think it fitting to set alongside the things written about him, for the more precise knowledge of those who will read. And it is thus: And Esau was angry with Jacob because of the blessing with which his father blessed him. And Esau said in his mind: Let the days of mourning for my father draw near, that I may kill Jacob my brother. And the words of Esau her elder son were reported to Rebekah. And she sent and called Jacob her younger son, and said to him:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 8:12","text":"The English carries the scriptural phrase “i am the light of the world”, which matches John 8:12. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":168,"ref":"p168","source":"Ἰδοὺ Ἡσαῦ ὁ ἀδελφός σου ἀπειλεῖ σοι τοῦ ἀποκτεῖναί σε. Νῦν οὖν, τέκνον, ἄκουσόν μου τῆς φωνῆς, καὶ ἀναστὰς ἀπόδραθι εἰς τὴν Μεσοποταμίαν, πρὸς Λάβαν τὸν ἀδελφόν μου εἰς Χαῤῥάν. Καὶ οἴκησον μετ' αὐτοῦ ἡμέρας τινὰς ἕως τοῦ ἀποστρέψαι τὸν θυμὸν καὶ τὴν ὀργὴν τοῦ ἀδελφοῦ σου, καὶ ἐπιλάθηται ἂ πεποίηκας αὐτῷ, καὶ ἀποστείλασα μεταπέμψομαί σε ἐκεῖθεν, μήποτε ἀτεκνωθῶ ἀπὸ τῶν δύο ὑμῶν ἐν μιᾷ ἡμέρᾳ. Εἶτα τῆς ἀποδημίας εὐπρόσωπον ἀφορμὴν ἐπορίζετο τῷ υἱῷ, καὶ δὴ προσελθοῦσα τῷ Ἰσαὰκ, ἔφη· Προσώχθικα τῇ ζωῇ μου διὰ τὰς θυγατέρας τῶν υἱῶν Χέτ. Εἰ λήψεται Ἰακὼβ γυναῖκα ἀπὸ τῶν θυγατέρων τῆς γῆς ταύτης, ἵνα τί μοι τὸ ζῇν; Ἵνα γὰρ μὴ ἀνεθέλητον τῷ πατρὶ ποιοῖτο τὴν ἀποδρομὴν ὁ μακάριος Ἰακὼβ, λύπης τε καὶ ὀργῆς ἀναδειχθείη πρόξενος, εὐτέχνως τὸ γύναιον ἀναπείθει τὸν πρεσβύτην, ἐπιτρέψαι τῷ υἱῷ τὴν ἀποδημίαν. Προσκαλεσάμενος γὰρ, φησὶν, Ἰσαὰκ τὸν Ἰακὼβ, εὐλόγησεν αὐτὸν, καὶ ἐνετείλατο αὐτῷ λέγων· Οὐ λήψῃ γυναῖκα ἐκ τῶν θυγατέρων Χαναάν. Ἀναστὰς ἀπόδραθι εἰς τὴν Μεσοποταμίαν, εἰς τὸν οἶκον Βαθουὴλ τοῦ πατρὸς τῆς μητρός σου, καὶ λάβε σεαυτῷ γυναῖκα ἐκεῖθεν ἐκ τῶν θυγατέρων Λάβαν τοῦ ἀδελφοῦ τῆς μητρός σου. Ὁ δὲ Θεός μου εὐλογήσαι σε καὶ αὐξήσαι σε καὶ πληθύναι σε, καὶ ἔσῃ εἰς συναγωγὰς ἐθνῶν, καὶ δῴη σοι τὴν εὐλογίαν Ἀβραὰμ τοῦ πατρός σου, σοὶ καὶ τῷ σπέρματί σου μετὰ σὲ, κληρονομῆσαι τὴν γῆν τῆς παροικήσεώς σου, ἢν ἔδωκεν ὁ Θεὸς τῷ Ἀβραάμ. βʹ.","english":"Behold, Esau your brother threatens to kill you. Now therefore, my child, listen to my voice, and arise and flee to Mesopotamia, to Laban my brother, to Harran. And dwell with him for some days until the wrath and anger of your brother turn away, and he forgets what you have done to him, and I, having sent, will summon you from there, lest I be bereaved of you both in one day. Then she provided a specious pretext for her son's departure, and indeed she came to Isaac and said: I have become weary of my life because of the daughters of the sons of Heth. If Jacob takes a wife from the daughters of this land, why should I live? For so that the blessed Jacob might not make his flight against his father's will, and be shown to be the cause of grief and anger, the woman craftily persuades the old man to permit his son's departure. For, it says, Isaac called Jacob and blessed him, and commanded him, saying: You shall not take a wife from the daughters of Canaan. Arise and flee to Mesopotamia, to the house of Bethuel the father of your mother, and take for yourself a wife from there, from the daughters of Laban your mother's brother. And may my God bless you and increase you and multiply you, and you shall become assemblies of nations, and may he give you the blessing of Abraham your father, to you and to your seed after you, to inherit the land of your sojourning, which God gave to Abraham. 2.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"Ὅσον μὲν οὖν εἴς γε τὸ γράμμα καὶ τὰ ἐκ τῆς ἱστορίας ὑποδηλούμενα, πρέποι ἂν οὐκ ἐν μικρῷ ποιεῖσθαι θαύματι τήν τε Ῥεβέκκαν αὐτὴν, καὶ τὸν μακάριον Ἰακώβ. Ἡ μὲν γὰρ ὡς προὔχοντι τῷ ἀνδρὶ προσεκόμιζε λιτὴν, τὴν ἐπί γε τῷ υἱῷ, φημί. Ὁ δὲ τὸν τῆς φύσεως νόμον ἐποιεῖτο παραχρῆμα τοῦ πρέποντος βραβευτὴν, καὶ τὸν ἀνεθέλητον τῇ μητρὶ γάμον παραιτεῖσθαι προστέταχε τῷ υἱῷ, κολακεύων τρόπον τινὰ τὸν ἐξ αὐτοῦ φύντα καὶ τεθραμμένον εὐσεβῶς, κατ' ἴχνος ἰέναι τῆς πατρῴας ἀρετῆς. Πανταχῆ γὰρ εὑρήσομεν τὸν θεσπέσιον Ἰακὼβ, τοῖς τῶν γεγεννηκότων εἴκοντα νεύμασι, καὶ μήνυσιν ὥσπερ ἐναργῆ τε καὶ οὐκ ἀμφίλογον τῆς εἰς Θεὸν εὐσεβείας τὸ χρῆμα ποιούμενον. Ὅσον δὲ ἧκεν εἰς θεωρίας λόγον, οἶμαι ἰέναι τὴν ἐσωτάτω πορείαν δὴ πάλιν, ἀναμνῆσαι δὲ δεῖν ἐκεῖνο ὑπολαμβάνω. Εἴη γὰρ ἂν ὡδὶ καὶ λίαν ἀπονητὶ καταφανὲς τὸ θεώρημα. Ῥεβέκκα μὲν γὰρ πρὸ ὠδῖνος ἔτι τῆς ἐπὶ τόκῳ φημὶ, τῶν ἐξ αὐτῆς γεγονότων κυοφοροῦσα τὴν ξυνωρίδα, δυσφόρητον κομιδῇ τὴν δυσφημίαν","english":"As far as the letter and what is indicated by the history are concerned, it would be fitting to regard both Rebekah herself and the blessed Jacob with no small wonder. For she, as to one who excelled, brought a plain request to her husband—the one concerning her son, I mean. And he made the law of nature the immediate arbiter of what was fitting, and he commanded his son to decline the marriage that was unwanted by his mother, in a certain way flattering the one born from him and reared piously, to walk in the track of his father's virtue. For everywhere we shall find the inspired Jacob yielding to the nods of those who begot him, and making the matter a manifest and unambiguous indication, as it were, of his piety toward God. But as far as the account of contemplation is concerned, I think we must again go the innermost way, and I suppose it necessary to recall that point. For in this way the contemplation would be very easily made clear. For Rebekah, before the pangs of childbirth—I mean the pangs of delivery—carrying in her womb the pair of those born from her, the ill-famed report, altogether hard to bear—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"ἐδέχετο, καὶ ἐν αὐτοῖς ἦν ἤδη τοῖς τοῦ θανάτου δείμασιν· οὐκ ἐν μετρίοις ὄντων σκιρτήμασι τῶν ἐμβρύων. Εἶτα τί τὸ χρῆμα διαλανθάνειν ἤθελεν ἐπερωτῶσα Θεὸν καὶ λέγουσα· Εἰ οὕτω μοι μέλλει γενέσθαι, ἵνα τί μοι τοῦτο; Καὶ τί πρὸς ταῦτα ὁ Θεός; Δύο ἔθνη καὶ δύο λαοὶ ἐκ τῆς κοιλίας σου διασταλήσονται, καὶ λαὸς λαοῦ ὑπερέξει, φησὶ, καὶ ὁ μείζων δουλεύσει τῷ ἐλάττονι. Οὐκοῦν εἰς τύπον παραδεξώμεθα τῶν δύο λαῶν, τοῦ τε ἐξ Ἰσραὴλ, καὶ τοῦ διὰ πίστεως, Ἡσαῦ τε καὶ Ἰακώβ· ἀλλ' Ἐνεκότει, φησὶν, Ἡσαῦ τῷἸακὼβ, ὅτι μὲν τῶν πρεσβείων ἐστέρητο καταπωλήσας τὰ πρωτοτόκια, καὶ παρεὶς ἑτέρῳ τὴν ἑαυτοῦ τιμὴν, καὶ μὲν ὅτι καὶ δεύτερος τὰ ἐκ τῆς θήρας προσαγαγὼν, τῆς εὐλογίας διήμαρτε. Ταύτῃτοι καὶ ἐν ἀγρίοις ἦν ἤδη σκέμμασι, καὶ τὸν τῷ φθόνῳ σύμφρονά τε καὶ ἀδελφὸν ἐμελέτα φόνον. Ἐνεκότει δὲ ὁμοίως, καὶ ἐπεμήνισε δεινῶς ὁ πρωτότοκος Ἰσραὴλ, τοῖς ἐν πίστει καὶ μετ' αὐτὸν, τουτέστι, τῷ νέῳ λαῷ. Ἐπεί τοι γέγονεν ἐν τάξει τῇ πρώτῃ παρὰ Θεῷ, καὶ ἐν πρωτοτόκου μοίρᾳ λελόγισται, καὶ εὐλογίας τῆς ἄνωθεν ἐπίμεστος ἧν, τὴν ἐν Χριστῷ διὰ πνεύματος καταπλουτήσας χάριν. Ἐπεφύετο δὴ οὖν τοῖς ἐν Χριστῷ διὰ πίστεως ὁ Ἰσραήλ· ὅσον δὲ ἧκεν εἰς τὸ αὐτῷ δοκοῦν, καὶ εἰς δύναμιν ἐγχειρημάτων, καὶ πικρὸς γέγονε φονευτὴς, διώξεις ἐπενεγκὼν, καὶ τοῖς ἐκ φόνου καὶ βασκανίας κατατιτρώσκων βέλεσιν. Ἀλλ' ἔπειθεν ἡ Ῥεβέκκα τὸν Ἰακὼβ τὰ οἴκοι μεθέντα παραιτεῖσθαι τὸν ἀδελφόν· ἰέναι τε πρὸς Λάβαν ἄνθρωπον εἰδωλολάτρην.","english":"She received it, and was already in the very terrors of death, since the movements of the unborn children were not moderate. Then why did she wish to escape the matter, questioning God and saying, \"If it is to be so with me, why is this to me?\" And what is God's answer to these things? \"Two nations and two peoples shall be separated from your womb, and one people shall surpass another,\" he says, \"and the greater shall serve the lesser.\" Therefore let us accept as a type of the two peoples—the one from Israel and the one through faith—Esau and Jacob. But \"Esau hated Jacob,\" it says, because he had been deprived of the birthright, having sold his firstborn rights and yielded his own honor to another, and because, having brought the things from the hunt second, he missed the blessing. For this reason he was already in savage thoughts, and meditated the murder that agreed with his envy, against his brother. And in like manner the firstborn Israel hated and raged fiercely against those in faith and after him, that is, the new people. For he had come to be in the first rank before God, and was reckoned in the portion of the firstborn, and was filled with blessing from above, having richly gained the grace in Christ through the Spirit. So then Israel was naturally hostile to those in Christ through faith; and as far as it seemed to him and to the power of his undertakings, he became a bitter murderer, bringing persecutions and wounding with the arrows of murder and envy. But Rebekah persuaded Jacob to let go of the things at home and avoid his brother, and to go to Laban, a man who was an idolater.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"Προὔτρεπε δὲ καὶ αὐτὸς ὁ θεσπέσιος Ἰσαὰκ, ὁ τοῦ Ἰακὼβ πατὴρ παραιτεῖσθαι μὲν γάμον τὸν ἐκ Χαναὰν, ἐφίεσθαι δὲ μᾶλλον τοῦ ποιεῖσθαι σύνοικον ἐκ τῶν θυγατέρων Λάβαν. Κινδυνεύοντι γὰρ καὶ διωκομένῳ τῷ νέῳ λαῷ, τὰς τῶν φονώντων ὀργὰς παραιτεῖσθαι σωφρόνως συμβεβούλευκεν ἡ Ἐκκλησία· ἧς ἂν εἴη τύπος ἡ Ῥεβέκκα. Συνεπινεύει δὲ ὥσπερ καὶ αὐτὸς ὁ τῆς Ῥεβέκκας νυμφίος, τουτέστι Χριστὸς, παρωθεῖσθαι μὲν οἰκειότητα τὴν πνευματικὴν τῶν εἰς ἀνοσίους ἐκκεκαυμένων ὀργὰς, καὶ φονᾷν ἀγρίως μεμελετηκότων. Οἰκειότητος δὲ σημεῖον ὁ γάμος. Ἀνθαιρεῖσθαι δὲ μᾶλλον τὰς ἐκ τοῦ οἴκου Λάβαν, τουτέστι τὰς ἐξ ἐθνῶν. Εὑρήσομεν δὲ τοὺς ἁγίους ἀποστόλους, οἳ καὶ τῶν ἐν πίστει καὶ νέων λαῶν γεγόνασιν ἀπαρχὴ, διαπεραίνειν ἐσπουδακότας τὰ ἐντεταλμένα τῷ Ἰακώβ. Ἀπενοσφίζοντο μὲν γὰρ τῆς Ἰουδαίων ἀγέλης, ἅτε δὴ φονώσης κατ' αὐτῶν. Μεταμείβοντες δὲ χώρας καὶ πόλεις, τὰς τῶν διωκόντων ὑποτρέχειν ὀργὰς νουνεχῶς ἐσπούδαζον. Διεμέμνηντο γὰρ ἐπισκήπτοντος τοῦ Χριστοῦ καὶ λέγοντος· Ὅταν διώκωσιν ἡμᾶς ἐκ τῆς πόλεως ταύτης, φεύγετε εἰς τὴν ἑτέραν. Προσελάλουν δὲ καὶ αὐτοῖς τοῖς ἐξ αἵματος Ἰσραὴλ ἀπειθεῖν ᾑρημένοις καὶ ὑβρίζουσιν ἀφειδῶς· Ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ Θεοῦ· ἐπειδὴ δὲ ἀπωθεῖσθε αὐτὸν, καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη. Οὕτω γὰρ ἐντέταλκεν ἡμῖν ὁ Κύριος. Ἀκούεις ὅπως ὁ τῆς Ἐκκλησίας νυμφίος, τουτέστι Χριστὸς, ἐντέταλται τοῖς ἰδίοις εἰς τὴν τῶν Ἑλλήνων ἀπιέναι πληθὺν, καὶ τεκνογονεῖν ἐκεῖθεν, καὶ πατέρας ὥσπερ ἀναφαίνεσθαι λαῶν.","english":"The divinely inspired Isaac himself, the father of Jacob, also urged him to decline marriage from Canaan and rather to desire to make a household from the daughters of Laban. For the Church has wisely advised the new people, when in danger and pursued, to avoid the anger of those who would kill them; Rebecca would be a type of her. And just as Rebecca's bridegroom himself, that is Christ, consents, so too he pushes aside spiritual kinship with those who have burned with rage unto impiety and have practiced murdering savagely. For marriage is a sign of kinship. But he chooses rather those from the house of Laban, that is, those from the Gentiles. And we will find the holy apostles, who became the firstfruits of the new peoples in faith, eagerly carrying out what was commanded to Jacob. For they withdrew from the flock of the Jews, since it raged against them. And changing regions and cities, they earnestly and sensibly sought to evade the anger of their persecutors. For they remembered Christ's injunction when he said: \"When they persecute you from this city, flee to the next.\" And they also spoke to those of the blood of Israel who had chosen to disobey and who insolently reviled: \"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.\" For thus the Lord has commanded us. You hear how the bridegroom of the Church, that is Christ, has commanded his own to go to the multitude of the Greeks and to bear children from there and, as it were, to appear as fathers of peoples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"Τοιγάρτοι καὶ ὁ σοφώτατος Παῦλος τοῖς ἐξ ἐθνῶν δι' αὐτοῦ πιστεύσασιν ἐπιστέλλει λέγων· Κἂν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλ' οὐ πολλοὺς πατέρας. Ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. Ὅτι δὲ καὶ συνέσται Θεὸς, καὶ εὐλογήσει πλουσίως τοὺς ἐν πίστει λαοὺς, παραδείξειεν ἂν καὶ μάλα ῥᾳδίως ὁ θεσπέσιος Ἰσαὰκ, ἀποτρέχοντα τὸν Ἰακὼβ τῆς πατρῴας ἑστίας ταῖς ἄνωθεν εὐλογίαις στεφανῶν καὶ λέγων· Ὁ δὲ Θεός μου εὐλογήσαι σε, καὶ αὐξήσαι σε, καὶ πληθύναι σε· καὶ ἔσῃ εἰς συναγωγὰς ἐθνῶν. Καὶ δῴη σοι τὴν εὐλογίαν Ἀβραὰμ τοῦ πατρός σου. Ηὐλόγηνται γὰρ οἱ ἐν Χριστῷ, ηὔξηνταί τε λίαν, καὶ εἰς πλῆθος γεγόνασι, καὶ συναγωγὰς ἐθνῶν, καὶ συγκληρονόμοι τέθεινται τῶν ἁγίων πατέρων. Ἀνακλιθήσονται γὰρ μετὰ Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ, καὶ ἐν τῇ βασιλείᾳτῶν οὐρανῶν, κατὰ τὴν αὐτοῦ τοῦ Σωτῆρος φωνήν. Ηὐλογήμεθα δὲ παρ' αὐτοῦ πάλιν·\n\nἔφη γὰρ ὑπὲρ ἡμῶν· Πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῇ ἀληθείᾳ σου. Εἰ δὲ δὴ νοοῖτο καὶ τοῦ Ἡσαῦ μήτηρ ἡ Ῥεβέκκα, διαλυμανεῖται τοῦτο τοῖς θεωρήμασι παντελῶς οὐδέν. Εἰς τύπον μὲν γὰρ τῶν ἐξ Ἰσραὴλ παρεδεξάμεθα τὸν Ἡσαῦ· Ῥεβέκκᾳ γε μὴν τὸ τῆς Ἐκκλησίας δεδώκαμεν πρόσωπον. Ἀλλὰ καὶ αὐτοὶ γεγόνασιν οἱ ἐξ Ἰσραὴλ τῆς Ἐκκλησίας υἱοὶ διὰ πίστεως ἐν Χριστῷ, εἰς λαὸν μὲν οὐκέτι τὸν πάλαι καὶ ἀρχαῖον ἐκεῖνον λελογισμένοι, μεταστοιχειούμενοι δὲ μᾶλλον εἰς νέον τοῖς ἐξ ἐθνῶν ἀναμίξ. Εἴ τις γὰρ ἐν Χριστῷ, καινὴ κτίσις·","english":"Therefore the most wise Paul also writes to those of the Gentiles who believed through him, saying: For though you have ten thousand guardians in Christ, yet not many fathers. For in Christ Jesus through the Gospel I begot you. And that God will also be with them and will bless richly the peoples who are in faith, the divinely inspired Isaac would very easily show as well, crowning Jacob as he hastens away from his father's house with blessings from above and saying: And may my God bless you, and increase you, and multiply you; and you shall be for gatherings of nations. And may he give you the blessing of Abraham your father. For those in Christ have been blessed, and have increased greatly, and have become a multitude, and have been appointed gatherings of nations and co-heirs with the holy fathers. For they will recline with Abraham, and Isaac, and Jacob, and in the kingdom of the heavens, according to the voice of the Savior himself. And we have been blessed by him again; for he spoke on our behalf: Holy Father, keep them in your truth. But if Rebecca is also understood as the mother of Esau, this will not at all confuse the contemplations. For we have received Esau as a type of those from Israel; but to Rebecca we have given the person of the Church. But those from Israel have themselves also become sons of the Church through faith in Christ, no longer reckoned as that former and ancient people, but rather transformed into a new one, mingled together with those from the Gentiles. For if anyone is in Christ, he is a new creation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"ὃς καὶ τοὺς δύο λαοὺς ἔκτισεν εἰς ἕνα καινὸν ἄνθρωπον, ποιῶν εἰρήνην, κατὰ τὰς Γραφὰς, καὶ ἀποκαταλλάσσων ἀμφοτέρους ἐν ἑνὶ πνεύ ματι πρὸς τὸν Πατέρα. Λέλυκε γὰρ τὸ μεσότοιχον τοῦ φραγμοῦ, καὶ κατήργηκεν ἐν δόγμασι τὸν τῶν ἐντολῶν νόμον. γʹ. Ἐφοδιασθέντα δὴ οὖν ταῖς παρὰ πατρὸς εὐλογίαις τὸν Ἰακὼβ, ἀπεκόμιζον οἱ πόδες ἐπὶ τὸν αὐτῷ προτεθέντα τῆς ἀποδημίας σκοπόν. Καὶ ποῖα δὴ πάλιν τὰ μεταξὺ γεγονότα, δι' αὐτῶν εἰσόμεθα τῶν ἱερῶν Γραμμάτων. Ἔχει δὲ οὕτως· Καὶ ἐξῆλθεν Ἰακὼβ ἀπὸ τοῦ φρέατος τοῦ ὅρκου, καὶ ἐπορεύθη εἰς Χαῤῥὰν, καὶ ἀπήντησε τόπῳ, καὶ ἐκοιμήθη ἐκεῖ. Ἔδυ γὰρ ὁ ἥλιος· καὶ ἔλαβεν ἀπὸ τῶν λίθων τοῦ τόπου, καὶ ἔθηκε πρὸς κεφαλῆς αὐτοῦ, καὶ ἐκοιμήθη ἐν τῷ τόπῳ ἐκείνῳ, καὶ ἐνυπνιάσθη. Καὶ ἰδοὺ κλίμαξ ἐστηριγμένη ἐν τῇ γῇ, ἧς ἡ κεφαλὴ ἀφικνεῖται εἰς τὸν οὐρανὸν, καὶ οἱ ἄγγελοι τοῦ Θεοῦ ἀνέβαινον καὶ κατέβαινον ἐπ' αὐτήν. Ὁ δὲ Κύριος ἐπεστήρικτο ἐπ' αὐτῆς, καὶ εἶπεν· Ἐγὼ ὁ Θεὸς Ἀβραὰμ τοῦ πατρός σου, καὶ ὁ Θεὸς Ἰσαὰκ, μὴ φοβοῦ. Ἡ γῆ, ἐφ' ἧς σὺ καθεύδεις, ἐπ' αὐτῆς σοὶ δώσω αὐτὴν, καὶ τῷ σπέρματί σου· καὶ ἔσται τὸ σπέρμα σου ὡσεὶ ἄμμος τῆς θαλάσσης. Καὶ πλατυνθήσεται ἐπὶ θάλασσαν, καὶ λίβα, καὶ βοῤῥᾶν, καὶ ἐπὶ ἀνατολάς. Καὶ ἐνευλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς, καὶ ἐν τῷ σπέρματί σου. Καὶ ἰδοὺ ἐγὼ μετὰ σοῦ διαφυλάσσων σε ἐν τῇ ὁδῷ πάσῃ, οὗ ἐὰν πορευθῇς, καὶ ἀποστρέψω σε εἰς τὴν γῆν ταύτην, ὅτι οὐ μή σε ἐγκαταλίπω, ἕως τοῦ ποιῆσαί με πάντα ὅσα ἐλάλησά σοι. Καὶ ἐξηγέρθη Ἰακὼβ ἐκ τοῦ ὕπνου αὐτοῦ, καὶ εἶπεν, ὅτι Ἔστι Κύριος ἐν τῷ τόπῳ τούτῳ ἐγὼ δὲ οὐκ ᾔδειν.","english":"He who also created the two peoples into one new man, making peace, according to the Scriptures, and reconciling both in one Spirit to the Father. For he has broken down the middle wall of partition, and has abolished in his decrees the law of commandments. 3. So then Jacob, furnished with the blessings from his father, was carried by his feet to the goal of his journey set before him. And what things happened in between, we shall learn from the sacred Scriptures themselves. It reads as follows: And Jacob went out from the well of the oath, and journeyed to Harran, and came upon a place, and slept there. For the sun had set; and he took of the stones of the place, and put them at his head, and slept in that place, and dreamed. And behold, a ladder set up on the earth, whose top reached to heaven, and the angels of God were ascending and descending on it. And the Lord was established upon it, and said: I am the God of Abraham your father, and the God of Isaac, do not fear. The land on which you are sleeping, I will give it to you and to your seed; and your seed shall be as the sand of the sea. And it shall be widened out toward the sea, and the south, and the north, and toward the east. And in you all the tribes of the earth shall be blessed, and in your seed. And behold, I am with you, guarding you in every way wherever you may go, and I will bring you back to this land, for I will not forsake you, until I have done all that I have spoken to you. And Jacob awoke from his sleep, and said, The Lord is in this place, and I did not know it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"Καὶ ἐφοβήθη, καὶ εἶπεν· Ὡς φοβερὸς ὁ τόπος οὗτος! Οὐκ ἔστι τοῦτο ἀλλ' ἢ οἶκος Θεοῦ, καὶ αὕτη ἡ πύλη τοῦ οὐρανοῦ. Καὶ ἀνέστη Ἰακὼβ τὸ πρωῒ, καὶ ἔλαβε τὸν λίθον ὃν ὑπέθηκεν ἐκεῖ πρὸς κεφαλῆς αὐτοῦ. Καὶ ἔστησεν αὐτὸν στήλην, καὶ ἐπέχεεν ἔλαιον ἐπὶ τὸ ἄκρον αὐτῆς, καὶ ἐκάλεσε τὸ ὄνομα τοῦ τόπου ἐκείνου, Οἶκος Θεοῦ. Ὄνομα μὲν οὖν πόλεως εἶναί φαμεν τὸ Φρέαρ τοῦ ὅρκου. Γέγραπται γὰρ οὕτω περὶ αὐτοῦ· Ἐγένετο δὲ ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ παραγενόμενοι οἱ παῖδες Ἰσαὰκ, ἀπήγγειλαν αὐτῷ περὶ τοῦ φρέατος, οὗ ὤρυξαν, καὶ εἶπαν, οὐχ εὕρομεν ὕδωρ. Καὶ ἐκάλεσεν αὐτὸν ὅρκον. Διὰ τοῦτο ἐκάλεσε τὸ ὄνομα τῇ πόλει, Φρέαρ ὅρκου, ἕως τῆς σήμερον. Ὅρκου δὲ Φρέαρ εἴ τις ἕλοιτο μαθεῖν, ἀνθ' ὅτου δὴ πάλιν ἐκεῖνό φαμεν. Ἐκεῖ γὰρ ὅρκον εἰρήνης ἔθεντο πρὸς τὸν Ἰσαὰκ οἱ Γεραριτῶν ἡγούμενοι, Ἀβιμέλεχ καὶ οἱ σὺν αὐτῷ. Ἀπαίρει δὴ οὖν ὁ θεσπέσιος Ἰακὼβ τῆς πατρῴας ἑστίας καὶ πόλεως αὐτῆς, καὶ γένους ἀπενοσφίζετο. Ταύτῃτοι δεινῶς καὶ ἀλύειν ἤρχετο. Ἐνενόει γάρ που κατὰ τὸ εἰκὸς ὡς ἀλήτης ἔσται καὶ ξένος, καὶ οἰκήσει μὲν ἐπ' ἀλλοδαπῆς. Ἔσται δ' ἴσως καὶ ὑφ' ἑτέρους, καὶ ἀσυνήθη δουλείας δέξεται ζυγόν. Εἴκειν γὰρ τοῖς κρατοῦσιν ἀνάγκη καὶ τοὺς ἄγαν εὐγενεῖς. Συλλαμβάνεται δὲ καὶ παραχρῆμα Θεὸς ὁ καρδίας εἰδὼς καὶ νεφροὺς, καὶ ταῖς οὕτω πικραῖς δυσφημίαις οὐκ ἐᾷ καταπνίγεσθαι τὴν τοῦ δικαίου ψυχήν. Παρέδειξε γὰρ ὅτι πληθὺς ἀγγέλων, ἄνω τε καὶ κάτω διᾴττουσα, διασώζει ῥᾳδίως τοὺς ἀνακειμένους Θεῷ. Τουτὶ γὰρ, οἶμαι, καὶ ἕτερον οὐδὲν διὰ τῶν ὀνειράτων ἐπαιδεύετο·","english":"And he was afraid, and said: How awesome is this place! This is none other than the house of God, and this is the gate of heaven. And Jacob rose early in the morning, and took the stone which he had set there at his head. And he set it up as a pillar, and poured oil on the top of it, and called the name of that place, House of God. We say, then, that the name of the city is the Well of the Oath. For it is written thus concerning it: And it came to pass in that day, and the servants of Isaac came and reported to him concerning the well which they had dug, and said, We have not found water. And he called it an oath. Therefore he called the name of the city, Well of the Oath, until this day. And if one should choose to learn why the Well of the Oath, we say again on what account. For there the leaders of the Gerarites, Abimelech and those with him, made an oath of peace with Isaac. So then the wondrous Jacob departed from his paternal hearth and his own city, and was separated from his family. For this reason indeed he began to be terribly distraught. For he considered, as was likely, that he would be a wanderer and a stranger, and would dwell in a foreign land. And perhaps he would even be under others, and would receive the unaccustomed yoke of slavery. For even those of very noble birth must yield to those who rule. But God, who knows the heart and the reins, immediately took hold of him, and does not allow the soul of the righteous man to be choked by such bitter forebodings. For he showed that a multitude of angels, speeding above and below, easily preserves those who are devoted to God. For this, I think, and nothing else, was what he was taught through the dreams.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"αἰσθητῶς μὲν γὰρ τὴν εἰς τὸ ἄνω διήκουσαν ἐθεᾶτο κλίμακα. Καθόδου δὲ καὶ ἀνόδου σημεῖον ἦν, εἰ καὶ ἐν παχέσιν ὥσπερ ἐγράφετο τύποις. Ἤκουε δὲ καὶ φωνῆς αὐτοῦ λέγοντος τοῦ τοῖς ἀγγέλοις προστάττοντος, ὅτι τῆς δοθείσης αὐτῷ παρὰ πατρὸς εὐλογίας αὐτὸς ἔσται τὸ πέρας. Ἐκταθήσεται γὰρ τὸ σπέρμα σου, φησὶν, εἰς ἠῶ τε καὶ δύσιν, βοῤῥᾶν τε καὶ νότον. Ἔφασκε δὲ ὅτι καὶ\n\nαὐτὸν ἕξει τὸν ἐπαμύνοντα καὶ διασώζοντα πανταχῆ. Ἄφυπνος δὲ γεγονὼς, οὐκ ἐν μετρίοις ἦν θαύμασιν ὁ θεσπέσιος Ἰακὼβ, καὶ δὴ καὶ ἔφασκεν, ὅτι, Ἔστι Κύριος ἐν τῷ τόπῳ τούτῳ, ἐγὼ δὲ οὐκ ᾔδειν. Ἀλλὰ τί ἂν βούλοιτο διὰ τούτου δηλοῦν, πῶς οὐκ ἄξιον ἰδεῖν; Μικρὰς κομιδῆ τὰς δόξας περὶ Θεοῦ ἐν τοῖς ἀρχαιοτέροις εὑρήσομεν. Ὤοντο γὰρ ὅτι τὴν μὲν ἄλλην ἅπασαν γῆν ἠφίει τὸ θεῖον, συνεστέλλετο δὲ ὥσπερ εἰς μόνην ἐκείνην, εἰς ἣν καὶ κέκληνται παρ' αὐτοῦ τὰ οἴκοι μεθέντες, καὶ τῆς Χαλδαίων ἀπαίροντες. Ἐπειδὴ γὰρ οἱ τῶν εἰδώλων προσκυνηταὶ τὴν πολύθεον νοσοῦντες πλάνησιν, ἑκάστῳ τῶν δαιμονίων ἰδικὴν ὥσπερ τινὰ νέμοντες χώραν, καὶ μονονουχὶ τυράννους ἱστάντες τοὺς κατὰ πόλιν προσκυνουμένους, οὐχὶ πάντας δύνασθαι πανταχῆ καὶ τιμᾶσθαι δεῖν ὑπελάμβανον. Τοιγάρτοι καὶ οἱ μακάριοι πατριάρχαι ἄρτι τῶν τῆς εἰδωλολατρείας ἠθῶν, καὶ πολυθέου πλάνης ἀπηλλαγμένοι, καὶ Θεὸν τὸν φύσει καὶ ἀληθῶς ἀναπεπεισμένοι προσκυνεῖν, οὐκ ἐν πάσῃ γῇ καὶ ἐν παντὶ τόπῳ, παρεῖναί τέ σφισι καὶ ἐπαμύνειν ᾤοντο, μικρὰ κομιδῇ φρονοῦντες ἔτι. Παιδεύεται τοίνυν ὁ μακάριος Ἰακὼβ καὶ τῆς ἀποδημίας ἐπλούτει καρπὸν, τὸ λεῖπον ἐν πίστει.","english":"For he was seeing in a perceptible manner the ladder that reached up on high. And it was a sign of descent and ascent, even if it was depicted, as it were, in cruder forms. And he heard His voice saying—the voice of the One who commands the angels—that He Himself would be the fulfillment of the blessing given to him by the father. For your seed, He says, will be spread out to the east and the west, the north and the south. And He said that He Himself would have Him as helper and preserver everywhere. And having become awake, the wondrous Jacob was in no small amazement, and indeed he said: The Lord is in this place, and I did not know it. But what would he wish to make clear by this? How is it not worth seeing? We will find the opinions concerning God among the more ancient to be altogether small. For they thought that the divine abandoned all the rest of the earth, and was, as it were, confined to that land alone, to which they had also been called by Him, leaving their home and departing from the land of the Chaldeans. For since the worshippers of idols, afflicted with the polytheistic error, assigned as it were a particular territory to each of the demons, and set up almost as tyrants those worshipped in each city, they supposed that not all could be present everywhere and be honored. Therefore the blessed patriarchs also, having just been freed from the customs of idolatry and the polytheistic error, and having been persuaded to worship the God who is by nature and truly God, thought that He was not in all the earth and in every place, present with them and defending them, still thinking altogether small things. The blessed Jacob, then, is instructed, and he grew rich in the fruit of his journey, in what was lacking in faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"Ἐμάνθανε γὰρ ὡς ἐν παντὶ τόπῳ καὶ πάσῃ χώρᾳ τὸ θεῖόν ἐστι. Καὶ κατοικεῖ μὲν ἐν οὐρανῷ, περιέπει δὲ τὴν σύμπασαν γῆν, καὶ πεπλήρωκε τὴν οἰκουμένην, καὶ ὑπ' αὐτῷ πάντα ἐστὶ, τὰ ἐν οὐρανῷ πνεύματα, ἃ ἄνω τε καὶ κάτω διαθεῖν προστάττονται, καὶ αὐτὸν ἔχουσι κεφαλὴν καὶ ἐφεστηκότα. Διὰ τοῦτο τεθαύμακε λέγων ὅτι, Ἔστι Κύριος ἐν τῷ τόπῳ τούτῳ, ἐγὼ δὲ οὐκ ᾔδειν. Οἰηθεὶς δὲ τὸν λίθον τῶν ὀνειράτων αὐτῶν γενέσθαι παραίτιον, καὶ αὐτὸν τοῖς ἐνοῦσιν ἐτίμα, καταπιαίνων ἐλαίῳ. Καὶ μὴν Οἶκον ἐκάλει Θεοῦ, καὶ πύλην τοῦ οὐρανοῦ τὸν χῶρον, καὶ ἀνεστήλου τὸν λίθον. δʹ. Καὶ ταυτὶ μὲν ἡμῖν ὡς ἐν παχυτέραις ἀφηγήσεσιν εἰρήσθω πάλιν. Καταψιλοῦν γὰρ ἔδει, τῆς ἱστορίας τὸ ἄναντες εἶναι δοκοῦν. Μεθιστάντες δὲ ἤδη πρὸς θεωρίαν πνευματικὴν τὸ προκείμενον, πάλιν ἐκεῖνό φαμεν, ὅτι τὰς τῶν φονώντων ὀργὰς, φημὶ δὴ τῶν Ἰουδαίων, ὁ νέος καὶ ἐν πίστει λαὸς, ὡς ἐν ἀπαρχῇ τοῖς ἁγίοις ἀποστόλοις νοούμενος, ὑποτρέχειν μὲν ἠπείγετο καὶ παραιτεῖσθαι λίαν. Ἀπαίρων δὲ ὥσπερ ἀπὸ πόλεως εἰς πόλιν, τὰς ἐξ ἐθνῶν ἀγέλας ἐμνηστεύετο, καὶ συλλέγειν ὥσπερ εἰς ἑαυτὸν διὰ τῆς ἐν πνεύματι καὶ νοητῆς κοινωνίας, ἐπεθύμει λίαν. Καθάπερ ἀμέλει καὶ Ἰακὼβ ἐπὶ τὰς τοῦ Λάβαν ἠπείγετο θυγατέρας, ἐκδειματοῦντος Ἡσαῦ, καὶ φονᾷν ἀγρίως ἐπικεχειρηκότος. Ἐπειδὴ δὲ ὁ ἐν πίστει λαὸς ἐπανεπαύσατο τῷ Χριστῷ, ὅς ἐστι λίθος ἐκλεκτὸς, ἀκρογωνιαῖος, ἔντιμος· τοῦτο γὰρ, οἶμαι, ἔστι τὸ ἐφυπνοῦν τῷ λίθῳ· μεμαθήκαμεν, ὅτι μόνοι μὲν εἰς γῆν οὐκ ἔσονται, συλλήπτορας δὲ καὶ ἐπαρωγοὺς τοὺς ἁγίους ἕξουσιν ἀγγέλους, ἄνω τε καὶ κάτω διαθέοντας.","english":"For he was learning that the divine is in every place and every region. And He dwells in heaven, but encompasses the whole earth, and has filled the inhabited world, and all things are under Him—the spirits in heaven, which are commanded to run to and fro, above and below, and they have Him as their head and presiding over them. For this reason he marveled, saying, \"The Lord is in this place, and I did not know it.\" And thinking that the stone was the cause of their dreams, he honored it too with what was available, anointing it with oil. And indeed he called it the House of God, and the place the gate of heaven, and he set up the stone. 4. And let these things be said by us again as in rather crude narratives. For one had to strip away what seems to be the lofty part of the history. But now transferring the subject to spiritual contemplation, we say again that the new people in faith, understood as in firstfruits among the holy apostles, was eager to run away from and utterly beg off the anger of the murderers—I mean of the Jews. But departing as it were from city to city, it wooed the flocks from the Gentiles, and greatly desired to gather them as to itself through spiritual and noetic communion. Just as, of course, Jacob also hastened to the daughters of Laban, while Esau was terrifying and had undertaken to murder savagely. But since the people in faith rested upon Christ, who is a chosen stone, a cornerstone, precious—for this, I think, is what was sleeping upon the stone—we have learned that they alone will not be on the earth, but they will have the holy angels as helpers and defenders, running to and fro above and below.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"Ἔφη γάρ που Χριστός· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἀπάρτι ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα, καὶ τοὺς ἀγγέλους τοῦ Θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν Υἱὸν τοῦ ἀνθρώπου. Τοῦτο, οἶμαι, ἔστιν ἡ κλίμαξ, ἡ ἄνω τε καὶ κάτω τῶν ἁγίων πνευμάτων διαδρομὴ, πεμπομένων εἰς διακονίαν, διὰ τοὺς μέλλοντας κληρονομεῖν βασιλείαν. Ἐπεστήρικτο δὲ τῇ κλίμακι Χριστὸς, ὡς μέχρις αὐτοῦ φθανόντων τῶν ἁγίων πνευμάτων, καὶ αὐτὸν ἐχόντων τὸν ἐπιστάτην· οὐχ ὡς ὄντα κατ' αὐτὰ, ἀλλ' ὡς Θεὸν καὶ Κύριον. Ἔφη δέ που καὶ ὁ Δαβὶδ ἀνθρώπῳ παντὶ τῷ κατοικεῖν ἑλομένῳ ἐν βοηθείᾳ τοῦ Ὑψίστου, Ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, τοῦ διαφυλάξαι σε ἐν πάσαις ταῖς ὁδοῖς σου. Ἐπὶ χειρῶν ἀροῦσί σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. Ἐπὶ ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ, καὶ καταπατήσεις λέοντα καὶ δράκοντα. Πεπατήκαμεν γὰρ ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, Χριστοῦ διδόντος τὴν ἐξουσίαν. Ἄξιοι δὴ οὖν καὶ θεοπτίας οἱ ἐν Χριστῷ, καὶ τοῦ διακεῖσθαι τεθαῤῥηκότως ὅτι καὶ συνέσται καὶ ἐπαμυνεῖ, καὶ διασώσει πανταχοῦ, καὶ ἐγκάρπους ἀποφανεῖ. Ἰδοὺ γὰρ ἐγὼ, φησὶ, μεθ' ἡμῶν εἰμι πάσας τὰς ἡμέρας, ἕως τῆς συντελείας τοῦ αἰῶνος. Ὅτι δὲ καὶ πεπλουτήκασιν οἱ","english":"For Christ said somewhere: \"Amen, amen, I say to you, from now on you will see heaven opened, and the angels of God ascending and descending upon the Son of Man.\" This, I think, is the ladder—the running up and down of the holy spirits, who are sent for ministry because of those who are about to inherit a kingdom. And Christ was set firmly upon the ladder, since the holy spirits reach as far as Him and have Him as their overseer—not as one who is among them, but as God and Lord. And David too said somewhere to every man who chooses to dwell in the help of the Most High: \"For He will command His angels concerning you, to guard you in all your ways. They will bear you up on their hands, lest you strike your foot against a stone. You will tread upon the asp and the basilisk, and you will trample the lion and the dragon.\" For we have trodden upon serpents and scorpions, and upon all the power of the enemy, since Christ gives the authority. Therefore those in Christ are worthy both of the vision of God and of being confidently disposed that He will be with them and will defend them, and will preserve them everywhere, and will make them fruitful. For behold, He says, I am with us all the days, until the consummation of the age. And that they have also become rich—those who","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"μακάριοι μαθηταὶ, καὶ ἀναριθμήτων ἐθνῶν γεγόνασι πατέρες, ἐν πίστει τῇ ἐν Χριστῷ λέγω, καὶ ὡς ἐν γεννήσει τῇ πνευματικῇ, παντί που δῆλον, Παύλου λέγοντος ἐναργῶς, τοῖς δι' αὐτοῦ πιστεύσασιν· Ὅτι κἂν μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλ' οὐ πολλοὺς πατέρας. Ἐν γὰρ Χριστῷ Ἰησοῦ, διὰ τοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. Γέγονε τοίνυν αὐτῶν τὸ σπέρμα, ταῖς ἄμμοις ἰσάριθμον. Ἐκτέταται δὲ καὶ εἰς ἀκτῖνας καὶ δύσιν, καὶ δεξιὰ καὶ εὐώνυμα· νότον δὴ λέγω καὶ βοῤῥᾶν. Ἀλλ' ἦν καὶ ὁ λίθος ὡς ἐν τύπῳ Χριστοῦ τιμώμενος καὶ ἀναστηλούμενος, ἐν ἐλαίῳ τε δεδευμένος. Κέχρισται γὰρ παρὰ τοῦ Θεοῦ καὶ Πατρὸς ὁ Ἐμμανουὴλ, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους αὐτοῦ. Ἐγήγερται δὲ καὶ ἐκ νεκρῶν, καίτοι καταβεβηκὼς ἐθελοντὴς εἰς θάνατον. Καὶ τοῦτο, οἶμαι, ἔστι τὸ ἀνεστηλῶσθαι τὸν λίθον. Κηρύττεται δὲ καὶ διὰ τῶν ἁγίων ἀποστόλων ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὡς κεχρισμένος παρὰ Πατρὸς ἐν ἁγίῳ Πνεύματι καὶ ἐγηγερμένος ἐκ νεκρῶν. Δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Ἔτι περὶ τοῦ πατριάρχου Ἰακώβ. αʹ. Τὸ θείων ἡμᾶς ἐφίεσθαι λόγων, καὶ διψᾷν ὅτι μάλιστα τὸ χρηστόν τι μαθεῖν, ὅτι πάντων ἄριστον, καὶ ταῖς ἀνωτάτω ψήφοις ἐστεφανωμένον παρὰ Θεοῦ, πῶς ἂν ἐνδοιάσειέ τις; Ἄξιον δὲ ὅτι τοῦ παντὸς λόγου τὸ χρῆμά ἐστι καὶ πρὸς ἀναγκαῖον ἡμῖν ἐκτελευτήσει πέρας, καὶ αὐτὸς ἡμᾶς πεπληροφόρηκεν ὁ Σωτὴρ οὕτω λέγων· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ ἐμπόρῳ, ζητοῦντι καλοὺς μαργαρίτας.","english":"Blessed are the disciples, and they have become fathers of innumerable nations—I mean in the faith that is in Christ, and, as it were, in the spiritual birth, which is clear everywhere, since Paul says plainly to those who believed through him: \"For though you have countless guides in Christ, yet you do not have many fathers. For in Christ Jesus I fathered you through the Gospel.\" Their seed, then, has become equal in number to the sands. And it has been extended to the east and the west, and to the right and the left—I mean the south and the north. But the stone also was honored and set up as a type of Christ, and moistened with oil. For Emmanuel has been anointed by God the Father with the oil of gladness beyond his fellows. And he has been raised from the dead, although he willingly descended into death. And this, I think, is what it means that the stone was set up. And our Lord Jesus Christ is proclaimed through the holy apostles as having been anointed by the Father in the Holy Spirit and raised from the dead. Through him and with him be glory to God the Father, with the Holy Spirit, forever and ever. Amen. Still concerning the patriarch Jacob. 1. That we desire divine words, and thirst most of all to learn something good—since this is the best of all things and has been crowned by God with the highest honors—how could anyone doubt? And it is worthy, because the matter is of the whole account and will bring it to a necessary conclusion for us, and the Savior himself has fully assured us, saying: \"The kingdom of heaven is like a merchant seeking fine pearls.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"Ὃς εὑρὼν ἕνα πολύτιμον μαργαρίτην, ἀπελθὼν πέπρακε πάντα ὅσα εἶχε, καὶ ἠγόρασεν αὐτόν. Ἀναγκαῖον δὴ οὖν προαναζητεῖσθαι παρ' ἡμῶν καλοὺς μαργαρίτας. Εὑρήσομεν γὰρ ὡδὶ τὸν ἕνα καὶ πολύτιμον μαργαρίτην, τουτέστι, Χριστόν. Καὶ τίνες ἂν εἶεν οἱ καλοὶ μαργαρῖται, καὶ ἀξιόληπτον ἔχοντες κτῆσιν ὧν ἡ ζήτησις, εἰς μέσον ἄγει τὸν ἕνα, φαίην ἂν πάντη τε καὶ πάντως οἱ ἅγιοι, περὶ ὧν εἴρηται διὰ προφήτου φωνῆς, ὅτι Λίθοι ἅγιοι κυλιῶνται ἐπὶ τῆς γῆς. Ἐκβασανιστέον δὴ οὖν εὖ μάλα τὰ ἐφ' ἑκάστῳ μάλιστα τῶν ἀρχαιοτέρων εἰρημένα τε καὶ πεπραγμένα. Κατοψόμεθα γὰρ ἐν αὐτοῖς τὸ βαθὺ τῆς εὐσεβείας μυστήριον, τουτέστι, Χριστὸν, ὡς ἐν τύποις ἔτι σοφῶς καὶ ἐντέχνως σκιαγραφούμενον. Εὑρήσομεν δὲ πρὸς τούτῳ, καὶ τὴν ἐν αὐτῷ νοουμένην οἰκονομίαν, ἀσαφείαις μέν τισι κατεσκιασμένην, πλὴν οὐκ εἰς ἅπαν ἀσυμφανῆ τὴν παράδειξιν. Προκείσεται δὲ τῷ λόγῳ καὶ νῦν, τὰ κατὰ τὸν θεσπέσιον Ἰακὼβ, ὅπως τε καὶ τίνα τρόπον διεβίω, λελέξεται. Καὶ τὸ σχῆμα τῆς ὅλης οἰκονομίας, φημὶ δὴ τῆς εὐαγγελικῆς, ὡς ἐν αὐτῷ διαδείξομεν, τὰ τῆς ἱστορίας εὐανθέστατα μελιττῶν δίκην περιιπτάμενοι, καὶ τὸ ἐφ' ἑκάστου χρήσιμον, εἰς τὴν τοῦ λόγου διασάφησιν συναγείροντες. Εἰ δὲ δὴ μὴ πάντα ταῖς θεωρίαις εἰσκρίνοιτο τὰ περὶ αὐτοῦ γεγραμμένα, χαλεπαινέτω μηδεὶς, ἐκεῖνο διενθυμούμενος, ὡς τὰ μέν ἐστιν ἴδια τρόπον τινὰ, τῶν ἱστορικῶς γεγονότων, τὰ δὲ καὶ δι' ἐννοιῶν τῶν ἐσωτάτω χωρεῖ, καὶ εἰς τὴν τοῦ μυστηρίου διαμορφοῦται δύναμιν. βʹ.","english":"He who found one precious pearl went and sold all that he had, and bought it. It is necessary, then, that beautiful pearls be sought out beforehand by us. For in this way we shall find the one precious pearl, that is, Christ. And who might the beautiful pearls be, possessing a possession worth taking up, whose inquiry brings the one into the midst? I would say, altogether and in every way, the saints, concerning whom it has been spoken through the prophet's voice, that Holy stones are rolled upon the earth. It is necessary, then, that what was said and done in the case of each one, especially of the more ancient, be thoroughly examined. For in them we shall behold the deep mystery of piety, that is, Christ, wisely and skillfully shadowed forth as yet in types. And in addition to this we shall find the economy understood in him, overshadowed by certain obscurities, yet not entirely without manifest indication. And now the account will set forth the things concerning the wondrous Jacob, and how and in what manner he lived his life shall be told. And we shall demonstrate the figure of the whole economy—I mean the evangelical one—as in him, flitting around the most blooming parts of the history like bees, and gathering what is useful in each case for the clarification of the account. But if not all the things written about him are admitted into the contemplations, let no one be vexed, considering this, that some things are in a certain manner proper to what has happened historically, while others proceed through the innermost thoughts and are shaped into the power of the mystery. 2.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"Γέγραπται τοίνυν ὡδὶ πάλιν, Καὶ ἐξάρας Ἰακὼβ τοὺς πόδας, ἐπορεύθη εἰς γῆν ἀνατολῶν, πρὸς Λάβαν τὸν υἱὸν Βαθουὴλ τοῦ Σύρου, ἀδελφὸν δὲ Ῥεβέκκας μητρὸς Ἰακὼβ καὶ Ἡσαῦ. Καὶ ὁρᾷ, καὶἰδοὺ φρέαρ ἐν τῷ πεδίῳ. Καὶ ἦσαν ἐκεῖ τρία ποίμνια προβάτων ἀναπαυόμενα ἐπ' αὐτοῦ. Ἐκ γὰρ τοῦ φρέατος ἐκείνου ἐπότιζον τὰ ποίμνια. Λίθος δὲ ἦν μέγας ἐπὶ τῷ στόματι τοῦ φρέατος, καὶ συνήγοντο ἐκεῖ πάντα τὰ ποίμνια, καὶ ἀπεκύλιον τὸν λίθον ἀπὸ τοῦ στόματος τοῦ φρέατος, καὶ ἐπότιζον τὰ πρόβατα, καὶ ἀποκαθίστων τὸν λίθον ἐπὶ τὸ στόμα τοῦ φρέατος, εἰς τὸν τόπον αὐτοῦ. Εἶπε δὲ αὐτοῖς Ἰακώβ· Ἀδελφοὶ, πόθεν ἐστὲ ὑμεῖς; Οἱ δὲ εἶπον, ἐκ Χαῤῥάν ἐσμεν. Ὁ δὲ εἶπεν αὐτοῖς· Γινώσκετε Λάβαν τὸν υἱὸν Ναχώρ; Οἱ δὲ εἶπον· Γινώσκομεν. Ὁ δὲ εἶπεν αὐτοῖς· Ὑγιαίνει; οἱ δὲ εἶπον· Ὑγιαίνει. Καὶ ἰδοὺ Ῥαχὴλ ἡθυγάτηρ αὐτοῦ ἤρχετο μετὰ τῶν προβάτων. Καὶ εἶπεν Ἰακώβ· Ἔτι ἐστὶν ἡμέρα πολλὴ, οὔπω ὥρα συναχθῆναι τὰ κτήνη. Ποτίσατε τὰ πρόβατα, καὶ ἀπελθόντες βόσκετε. Οἱ δὲ εἶπον· Οὐ δυνησόμεθα","english":"It is written thus again: And Jacob lifted up his feet and went to the land of the east, to Laban the son of Bathuel the Syrian, the brother of Rebekah, the mother of Jacob and Esau. And he looked, and behold, a well in the field. And there were three flocks of sheep resting at it. For from that well they watered the flocks. And a great stone was upon the mouth of the well, and all the flocks were gathered there, and they rolled away the stone from the mouth of the well and watered the sheep, and they restored the stone to the mouth of the well, to its place. And Jacob said to them, Brothers, where are you from? And they said, We are from Harran. And he said to them, Do you know Laban the son of Nahor? And they said, We know him. And he said to them, Is he well? And they said, He is well. And behold, Rachel his daughter was coming with the sheep. And Jacob said, It is still much day; it is not yet time for the cattle to be gathered. Water the sheep, and go and pasture them. And they said, We shall not be able","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"ἕως τοῦ συναχθῆναι πάντας τοὺς ποιμένας, καὶ ἀποκυλίσουσι τὸν λίθον ἀπὸ τοῦ στόματος τοῦ φρέατος, καὶ ποτιοῦμεν αὐτά. Ἔτι αὐτοῦ λαλοῦντος αὐτοῖς, καὶ Ῥαχὴλ ἡ θυγάτηρ Λάβαν ἤρχετο μετὰ τῶν προβάτων τοῦ πατρὸς αὐτῆς. Αὕτη γὰρ ἔβοσκε τὰ πρόβατα τοῦ πατρὸς αὐτῆς. Ἐγένετο δὲ ὡς εἶδε Ἰακὼβ τὴν Ῥαχὴλ θυγατέρα Λάβαν ἀδελφοῦ τῆς μητρὸς αὐτοῦ, καὶ προσελθὼν ἀπεκύλισε τὸν λίθον ἀπὸ τοῦ στόματος τοῦ φρέατος, καὶ ἐπότισε τὰ πρόβατα Λάβαν τοῦ ἀδελφοῦ τῆς μητρὸς αὐτοῦ. Καὶ ἐφίλησεν Ἰακὼβ τὴν Ῥαχὴλ, καὶ βοήσας τῇ φωνῇ αὐτοῦ, ἔκλαυσε, καὶ ἀπήγγειλε τῇ Ῥαχὴλ ὅτι ἀδελφιδοῦς τοῦ πατρὸς αὐτῆς, καὶ ὅτι υἱὸς Ῥεβέκκας ἐστί. Καὶ δραμοῦσα ἀπήγγειλε τῷ πατρὶ αὐτῆς, κατὰ τὰ ῥήματα ταῦτα. Ἐγένετο δὲ ὡς ἤκουσε Λάβαν τὸ ὄνομα Ἰακὼβ τοῦ υἱοῦ τῆς ἀδελφῆς αὐτοῦ, ἔδραμεν εἰς συνάντησιν αὐτοῦ, καὶ περιλαβὼν αὐτὸν, ἐφίλησε, καὶ εἰσήγαγεν αὐτὸν εἰς τὸν οἶκον αὐτοῦ, καὶ διηγήσατο τῷ Λάβαν πάντας τοὺς λόγους τούτους, καὶ εἶπεν αὐτῷ Λάβαν· Ἐκ τῶν ὀστῶν μου καὶ ἐκ τῶν σαρκῶν εἶ σύ. Μετὰ τὴν ἐξαίρετον ἐκείνην θεοπτίαν καὶ ἀποκάλυψιν· τεθέαται μὲν γὰρ κλίμακα διήκουσαν εἰς τὸν οὐρανὸν, ἐφεστῶτα δὲ τὸν Κύριον ἐπ' αὐτῆς, καὶ ἄνω τε καὶ κάτω διαθεόντας τοὺς ἀγγέλους, ἤκουσέ τε σαφῶς, ὅτι καὶ συνέσται Θεὸς αὐτῷ, καὶ εἰς πληθὺν ἀμέτρητον ἁπλώσει λαῶν τὸ σπέρμα αὐτοῦ. Μετὰ τὸ ἀναστηλῶσαι τὸν λίθον εἰς τύπον Χριστοῦ, τότε δὴ, τότε τεθαῤῥηκότως, καὶ ἐρηρεισμένην ἔχων ἐπὶ Θεῷ τὴν ἐπὶ τοῖς ἐσομένοις ἐλπίδα, πρὸς τὸν τῆς ἀποδημίας σκοπὸν συντείνεται, καὶ εἰς γῆν ἀφικνεῖται τὴν πρὸς ἠῶ κειμένην.","english":"until all the shepherds are gathered together, and they will roll away the stone from the mouth of the well, and we will water them. While he was still speaking to them, Rachel the daughter of Laban was coming with the sheep of her father. For she was shepherding the sheep of her father. And it came to pass, when Jacob saw Rachel the daughter of Laban, the brother of his mother, that he came near and rolled away the stone from the mouth of the well, and watered the sheep of Laban, the brother of his mother. And Jacob kissed Rachel, and cried out with his voice and wept, and told Rachel that he was the nephew of her father, and that he was the son of Rebekah. And she ran and told her father according to these words. And it came to pass, when Laban heard the name of Jacob the son of his sister, that he ran to meet him, and embracing him, kissed him, and brought him into his house, and he recounted to Laban all these words, and Laban said to him: You are of my bones and of my flesh. After that extraordinary vision of God and revelation—for he had seen a ladder reaching up to heaven, and the Lord standing upon it, and the angels running up and down, and he had heard clearly that God would also be with him, and that he would spread out his seed into a measureless multitude of peoples—after setting up the stone as a type of Christ, then indeed, then with confidence, and having his hope for the future firmly grounded in God, he strains toward the goal of his journey, and arrives in the land that lies toward the east.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"Καὶ γνώριμον εὐθὺς καθίστησιν ἑαυτὸν πολλοῖς μὲν ποιμέσιν, ὡς εἴη τις καὶ αὐτὸς τῶν ἄγαν ἐξησκημένων εἰς ποιμαντικήν. Ἐντριβὲς δὲ ὅτι χρῆμα αὐτῷ φανερὸν καθίστησι λέγων· Ἔτι ἐστὶν ἡμέρα πολλή. Νῦν οὖν ποτίσαντες τὰ πρόβατα, ἀπελθόντες βόσκετε. Γνωρίζεται δὲ καὶ τῇ τοῦ Λάβαν θυγατρὶ πρωτόλειον ὥσπερ τι καὶ ἀπαρχὴν τῆς ἐνούσης αὐτῷ καλοκἀγαθίας ἐπιδιδοὺς, τὸ ἀξιῶσαι φροντίδος τὰ ὑπ' αὐτῆς βοσκόμενα καὶ ποτίσαι τὰ πρόβατα. Ἐνενόει γάρ που κατὰ τὸ εἰκὸς ἤθεσι τοῖς ἀρίστοις ἐντεθραμμένος, ὡς ἦν ἀκαλλέστατον κομιδῇ παρθένον οὖσαν τὴν Ῥαχὴλ καὶ ἐν ὥρᾳ γάμου, περιμεῖναι τῶν ποιμένων τὴν ἄθροισιν, ἵνα τοῦ λίθου κεκινημένου ποτίσῃ τὰ πρόβατα, παραχωροῦσα τοῖς ἄλλοις διά τε τὸ ἄναλκες, καὶ τὴν παρθένῳ πρέπουσαν αἰδῶ. Ἄλλως τε καὶ νόμος αὐτὸν ἐκάλει φιλοστοργίας, εἴς γε τὸ χρῆναι λοιπὸν τοῖς ἐξ αἵματος, καὶ ἀγχισπόροις ἀναφαίνεσθαι χρήσιμον. Πεπότικε δὴ οὖν τὰ πρόβατα τῆς Ῥαχὴλ, μόνος τοῦ φρέατος ἀποκυλίσας τὸν λίθον. Ἀναμνῆσαι δὲ ἀναγκαῖον, ὅτι καὶ ὁ θεσπέσιος Μωσῆς τῆς Αἰγυπτίων ἀποδραμὼν, εἰς τὴν τῶν Μαδιηναίων ἀφικνεῖται χώραν. Εἶτα ποιμέσι περιτυχὼν, καὶ τὰς τοῦ Ἰοθὸρ θυγατέρας ἀδικουμένας εὑρὼν, διὰ τῶν ἴσων ἐγνωρίζετο σπουδασμάτων. Ἔχει δὲ οὕτω τὰ ἐπ' αὐτῷ γεγραμμένα· Ἀνεχώρησε δὲ Μωσῆς ἀπὸ προσώπου Φαραὼ, καὶ κατῴκησεν ἐν γῇ Μαδιάμ. Ἐλθὼν δὲ εἰς γῆν Μαδιὰμ, ἐκάθισεν ἐπὶ τοῦ φρέατος. Τῷ δὲ ἱερεῖ Μαδιὰμ ἦσαν ἑπτὰ θυγατέρες, ποιμαίνουσαι τὰ πρόβατα τοῦ πατρὸς αὐτῶν Ἰοθόρ. Παραγενόμεναι δὲ, ἤντλουν ἕως ἔπλησαν τὰς δεξαμενὰς, ποτίσαι τὰ πρόβατα τοῦ πατρὸς αὐτῶν Ἰοθόρ.","english":"And he immediately makes himself known to many shepherds, showing that he too was one of those thoroughly trained in shepherding. And he makes it clear that he is a man of experience, saying: \"It is still much day. Now then, having watered the sheep, go and feed them.\" He is also made known to the daughter of Laban, giving as it were a firstfruit and an offering of the nobility of soul within him—his deeming the flock she tended worthy of care and watering the sheep. For he understood, as was likely, having been raised in the best habits, how utterly unseemly it was for Rachel, being a maiden and in the season of marriage, to wait for the gathering of the shepherds so that, once the stone had been moved, she might water the sheep—yielding to the others both because of her weakness and because of the modesty befitting a maiden. And besides, the law of natural affection called him to this, that he should henceforth prove useful to those of his blood and to near kinsmen. So then he watered Rachel's sheep, having alone rolled away the stone from the well. But it is necessary to recall that the inspired Moses also, having fled from the Egyptians, arrives in the land of the Midianites. Then, encountering shepherds and finding the daughters of Jethro being wronged, he was made known through the same zealous deeds. And what is written concerning him is as follows: \"But Moses withdrew from the face of Pharaoh, and dwelt in the land of Midian. And having come into the land of Midian, he sat upon the well. Now the priest of Midian had seven daughters, tending the sheep of their father Jethor. And having come, they drew water until they filled the troughs, to water the sheep of their father Jethor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"Παραγενόμενοι δὲ οἱ ποιμένες, ἐξέβαλον αὐτάς. Ἀναστὰς δὲ Μωσῆς, ἐρύσατο αὐτὰς, καὶ ἐπότισε τὰ πρόβατα τοῦ πατρὸς αὐτῶν. Παρεγένοντο δὲ πρὸς Ἰοθὸρ τὸν πατέρα αὐτῶν. Ὁ δὲ εἶπεν αὐταῖς· Τί ὅτι ἐταχύνατε τοῦ παραγενέσθαι σήμερον; Αἱ δὲ εἶπον· Ἄνθρωπος Αἰγύπτιος ἐῤῥύσατο ἡμᾶς ἀπὸ τῶν ποιμένων, καὶ ἤντλησεν ἡμῖν, καὶ ἐπότισε τὰ πρόβατα. Ὁ δὲ εἶπε ταῖς θυγατράσιν αὐτοῦ· Καὶ ποῦ ἔστιν; ἵνα τί οὕτω καταλελοίπατε τὸν ἄνθρωπον; Καλέσατε οὖν αὐτὸν, ὅπως φάγῃ ἅρτον· κατῳκίσθη δὲ Μωσῆς παρὰ τῷ ἀνθρώπῳ. Συνίης οὖν ὅπως ἀδελφὰ τρόπον τινὰ τὰ νοήματα, καὶ συγγενῆ πως ἄγαν τὰ ἐξ αὐτῶν ὑποδηλούμενα. Πλὴν ὁ θεσπέσιος Μωσῆς τὴν τῶν ἑτέρων ποιμένων ἀποστήσας πλεονεξίαν, ἤντλησέ τε καὶ πεπότικε τὰς Ἰοθὸρ ἀγέλας. Καὶ μόνος δὲ τὸν λίθον ἀπεκύλισεν Ἰακὼβ, καίτοι πλείστων ὅσων οὐκ ἀνιδρωτὶ τοῦτο δρᾷν\n\nεἰωθότων, καὶ πεπότικεν ὁμοίως τὰ Λάβαν θρέμματα. Καὶ ὥσπερ Μωσῆς εἰς ἀνδρὸς εἰδωλολάτρου κατῆρεν ἑστίαν, οὕτω καὶ ὁ θεσπέσιος Ἰακώβ. Εἰδώλων γὰρ ἔτι προσκυνητὴς ἦν ὁ Λάβαν καὶ θεραπευτής. Ἐπειδὴ δὲ τὸ τῶν ἐν πίστει λαῶν πρόσωπόν τε καὶ σχῆμα περιτέθεικεν ὁ λόγος τῷ Ἰακὼβ, φέρε δὴ λέγωμεν τὰ ἐσωτάτω καὶ κεκρυμμένα, τὸ τῆς ἱστορίας ἀνευρύνοντες πάχος. γʹ. Λαὸς μὲν οὖν ὁ κτιζόμενος, κατά γε τὴν τοῦ Ψάλλοντος φωνὴν, εἴη ἂν οὐχ ἕτερος οἶμαί που, πλὴν ὁ νέος καὶ ἐν Χριστῷ, τουτέστιν, ὁ διὰ πίστεως εἰς τὴν τοῦ πρωτοτόκου δόξαν παρενηνεγμένος, παρωθέντος τοῦ πρώτου καὶ ὠλισθηκότος τοῦ Ἰσραήλ. Γέγονε γὰρ εἰς οὐρὰν ὁ ὑπάρχων κεφαλὴ, τουτέστι, προὔχων, καὶ ὁ προεγνωσμένος, τῆς ἑτέρων κλήσεως παρακολούθημα λέγεται.","english":"But the shepherds came and drove them away. And Moses rose up and rescued them, and watered the sheep of their father. And they came to Jethro their father. And he said to them: Why is it that you have made haste to come today? And they said: An Egyptian man rescued us from the shepherds, and he drew water for us, and watered the sheep. And he said to his daughters: And where is he? Why have you thus left the man? Call him, then, that he may eat bread; and Moses dwelt with the man. You understand, then, how in a manner the thoughts are akin, and how very closely related are the things signified by them. Moreover, the inspired Moses, having removed the greed of the other shepherds, drew water and gave drink to the flocks of Jethro. And Jacob alone rolled away the stone, although very many are accustomed to do this not without sweat, and he likewise gave drink to Laban's flocks. And just as Moses came down to the household of a man who was an idolater, so too did the inspired Jacob. For Laban was still a worshipper and servant of idols. But since the word has invested Jacob with the person and figure of the people who are in the faith, come, let us speak the innermost and hidden things, searching out the thickness of the history. 3. The people, then, that is being built up, according to the voice of the Psalmist, would be, I think, no other than the new people in Christ, that is, the one brought over through faith to the glory of the firstborn, since the first people, Israel, was thrust aside and slipped. For he who was the head has become a tail, that is, he who was foremost; and he who was foreknown is said to be a follower of the calling of others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"Τέθεινται γὰρ εἰς νῶτον, καὶ κατόπιν ἴασι τῶν ἐθνῶν. Πτερνιστὴς οὖν ἄρα λαὸς ὁ ἐν Χριστῷ διὰ πίστεως, καὶ ὡς ἐν τάξει λελόγισται τῇ κατὰ τὸν θεσπέσιον Ἰακώβ. Νοοῖτο δ' ἂν ὡς ἐν ἀπαρχῇ τοῦ τοιούτου γένους, ὁ τῶν ἁγίων ἀποστόλων χορὸς, οἳ γεγόνασι μὲν ἐξ αἵματός τε καὶ γένους Ἰσραήλ· ἐπειδὴ δὲ τὴν ἐν Χριστῷ πίστιν πεπλουτήκασι, καὶ ὥσπερ τινὰ στέφανον τὴν ἐκ τοῦ ἁγίου Πνεύματος ἀνεδήσαντο χάριν, προσκεκρούκασι τοῖς ἐκ γένους. Ταύτῃτοι φονῶντας, καὶ μὴν καὶ ἀγρίως ἐκλελυττηκότας, καταλιμπάνουσι, μονονουχὶ δὲ καὶ πατρῴας ἑστίας, καὶ αὐτῆς τῆς ἐνεγκούσης ἀπανιστάμενοι γῆς, φημὶ δὴ τῆς Ἱερουσαλὴμ, ἤτοι τῆς Ἰουδαίων χώρας, τῇ τῶν ἐθνῶν προσβάλλουσι, Χριστὸν ἔχοντες ἀῤῥωγὸν, καὶ πρὸς πᾶν ὁτιοῦν τῶν ἀγαθῶν συλλήπτορα, καὶ συμπαραθέοντας τοὺς ἀγγέλους, καὶ ἐλπίσι ταῖς ἄνωθεν ἐρηρεισμένοι, καὶ προσδοκῶντες ἔσεσθαι πατέρες πολλῶν ἐθνῶν, ὡς εἰς ἠῶ τε καὶ δύσιν βοῤῥᾶν τε καὶ νότον, τὸ ἐξ αὐτῶν ἐκτείνεσθαι σπέρμα, τουτέστι, τοὺς διὰ πίστεως ἀναγεννωμένους ἐν πνεύματι, καὶ ἐν Χριστῷ δεδικαιωμένους. Οἷς καὶ προσεφώνουν λέγοντες· Ὑμεῖς δὴ γένος ἐκλεκτὸν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς. Οἱ ποτὲ οὐ λαὸς, νῦν δὲ λαὸς Θεοῦ ἐν Χριστῷ. Ὅτι δὲ πατέρας λαῶν οἱ διδάσκειν αὐτοὺς ἐπιτεταγμένοι παρὰ τῇ θείᾳ κέκληνται Γραφῇ, πῶς ἂν ἐνδοιάσειέ τις;","english":"For they have been placed for a back, and they go behind the nations. Therefore the people in Christ through faith are a supplanter, and have been reckoned as in the rank of the inspired Jacob. And one might understand as firstfruits of such a race the choir of the holy apostles, who were indeed from the blood and race of Israel; but since they had grown rich in the faith in Christ, and had bound around themselves as a kind of crown the grace from the Holy Spirit, they have clashed with those of their race. For this reason they leave behind those who murder and indeed rage savagely, and, so to speak, rising up from their ancestral hearths and from the very land that bore them—I mean Jerusalem, that is, the country of the Jews—they press on to the nations, having Christ as a bulwark and as a helper toward every good thing, and the angels running alongside, and being established in hopes from above, and expecting to become fathers of many nations, so that to east and west, north and south, the seed from them extends—that is, those who are reborn through faith in the Spirit and justified in Christ. To whom they also proclaimed, saying: You are a chosen race, a royal priesthood, a holy nation, a people for possession, that you may declare the virtues of him who called you out of darkness into his marvelous light. Those who once were not a people, but now are the people of God in Christ. And that those appointed by the divine Scripture to teach them have been called fathers of peoples, how could anyone doubt?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"–Ἀπενοσφίζοντο τοίνυν τῆς Ἰουδαίων χώρας, καὶ τὸν ἀλαζόνα καὶ ὑβριστὴν ἀφέντες λαὸν, ἐστρέφοντο πρὸς τὰ ἔθνη, κατὰ τὰς τοῦ Σωτῆρος ἡμῶν ἐντολὰς, ἀλλ' ὅτι ποιμένες εἰσὶ πνευματικοὶ, καὶ παιδαγωγίας τῆς κατὰ Θεὸν ἐπιστήμονες, παραχρῆμα δεικνύουσιν, ἀπρακτεῖν οὐκ ἀνεχόμενοι περὶ τό σφισιν αὐτοῖς ὅτι μάλιστα πρεπωδέστατον. Προσκομίζουσι γὰρ εὐθὺς τῆς ἐν Χριστῷ διδασκαλίας τὸν λόγον, καὶ τὸ πεφυκὸς ὠφελεῖν, ἀναπείθουσι δρᾷν. Καθάπερ ἀμέλει καὶ ὁ θεσπέσιος Ἰακὼβ, τοῖς ἀπὸ Χαῤῥὰν ποιμέσιν, ὅτι καὶ αὐτὸς εἴη ποιμὴν, ἐναργὲς ἐποίει λέγων· Ἔτι ἐστὶν ἡμέρα πολλὴ, οὔπω ὥρα συναχθῆναι τὰ κτήνη. Ποτίσαντες τὰ πρόβατα, ἀπελθόντες βόσκετε. Ἀκούεις ὅπως κατανέμειν προστέταχε τὰ πρόβατα τοῖς ποιμέσι; Τοῦτό τοι καὶ ὁ σοφώτατος μαθητὴς ἐνετέλλετο δρᾷν τοῖς τοῦ λαοῦ πρεσβυτέροις, ἥγουν, ἐπισκόποις. Πρεσβυτέρους οὖν, φησὶ, τοὺς ἐν ὑμῖν παρακαλῶ ὁ συμπρεσβύτερος, καὶ μάρτυς τῶν Χριστοῦ παθημάτων, ὁ καὶ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός· Ποιμάνατε τὸ ἐν ὑμῖν ποίμνιον τοῦ Χριστοῦ. Διιόντες δὲ κατὰ χώραν τε καὶ πόλιν, μυρίους ὅσους καὶ ἑτέρους ποιμένας ἐφεστάναι προσέταττον τοῖς λαοῖς, καὶ τῶν λογικῶν προβάτων ποιεῖσθαι φροντίδα· καταβόσκειν δὲ, ὥσπερ ἐν νομῇ ἀγαθῇ, καὶ ἐν τόπῳ πίονι, καὶ εἰς πόαν ὥσπερ ἀποκομίζειν εὐανθεστάτην, τὴν θεόπνευστον Γραφήν. Ζωαρκὲς γὰρ ἔδεσμα ψυχῆς, ὁ τοῦ Θεοῦ λόγος. Εἰρήσθω δὴ οὖν ποιμέσι τοῖς πνευματικοῖς, ἐπιμελοῦ τῶν ἐν πεδίῳ χλωρῶν, καὶ κερεῖς πόαν, καὶ συνάγαγε χόρτον ὥριμον, ἵνα ἔχῃς πρόβατα εἰς ἱματισμόν·","english":"They were withdrawing, then, from the land of the Jews, and leaving behind the boastful and insolent people, they turned to the nations, according to the commandments of our Savior; but because they are spiritual shepherds and knowledgeable in the pedagogy according to God, they show this at once, not tolerating to be idle in the matter that is most fitting for them. For they bring forward immediately the word of the teaching in Christ, and they persuade them to do what is naturally beneficial. Just as indeed the inspired Jacob also made it clear to the shepherds from Harran that he too was a shepherd, saying: \"It is still much day; it is not yet time for the cattle to be gathered. Water the sheep, and go and feed them.\" Do you hear how he commanded the shepherds to pasture the sheep? This is what the most wise disciple also commanded the elders of the people—that is, the bishops—to do. \"I exhort the elders among you,\" he says, \"I who am a fellow elder and a witness of the sufferings of Christ, and a partaker of the glory that is to be revealed: shepherd the flock of Christ that is among you.\" And going through country and city, they appointed countless other shepherds also to preside over the peoples and to take care of the rational sheep; and to feed them down, as in a good pasture and in a rich place, and to carry them, as it were, to the most blooming grass—the God-inspired Scripture. For the word of God is a life-sustaining food for the soul. Let it be said, then, to the spiritual shepherds: take care of the green things in the field, and you will shear grass, and gather ripe hay, so that you may have sheep for clothing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"γεγόνασι δὲ καὶ ἑτέρως παρὰ τοῖς ἔθνεσιν οἱ θεσπέσιοι μαθηταὶ, καὶ τῶν παρ' ἐκείνοις ποιμένων, τουτέστι, σοφῶν τε καὶ διδασκάλων, καθηγηταὶ διεδείκνυντο, τὴν ἀληθεστέραν τοῖς ἀκροωμένοις παιδαγωγίαν εἰσφέροντες. Καὶ ὅτι\n\nπολὺ δὴ λίαν εὐσθενέστερόν τε καὶ ἄμεινον ἢ ἐκεῖνοι, τυχὸν εἰδείη τις ἂν καὶ λίαν εὐκόλως, ἐκεῖνο διενθυμούμενος. Δυσαχθὴς μὲν γὰρ τῷ φρέατι λίθος ἐπέκειτο, ὃν πλείστη μὲν ὅση ποιμένων ἄθροισις ἀπεσάλευε μόλις. Ἔδρα δὲ τοῦτο καὶ μόνος ὁ Ἰακώβ. Τί τοίνυν τὸ φρέαρ, τί δὲ δὴ αὖ καὶ ὁ λίθος ὑποσημήνειεν ἂν, φέρε λέγωμεν ὡς ἔνι. Εἰσόμεθα γὰρ ὡδὶ, καὶ τῆς τῶν ποιμένων ἰσχύος τὴν διαφορὰν, καὶ τὸ ἐν συνέσει προὖχόν τε καὶ ὑπερκείμενον, τῶν μαθητῶν τοῦ Σωτῆρος. δʹ. Ὕδατι τοίνυν ἀφομοιοῦν ἔθος τῇ Γραφῇ, τὴν περὶ Θεοῦ γνῶσιν. Ὅτι γὰρ ἦν ζωοποιὸς, μεμαρτύρηκεν ὁ Σωτὴρ, πρὸς τὸν ἐν οὐρανοῖς Πατέρα λέγων· Αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. Προσελάλει δὲ καὶ γυναίῳ τῷ ἐκ τῆς Σαμαρείας φημί ποτε· Εἰ ᾔδεις τὴν δωρεὰν τοῦ Θεοῦ, καὶ τίς ἐστιν ὁ λέγων σοι δός μοι πιεῖν, σὺ ἂν ᾔτησας αὐτὸν, καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. Οἶμαί που τὸν παρ' ἑαυτοῦ λόγον καὶ παίδευσιν ὀνομάζων ζωοποιόν. Προσεφώνει δὲ καὶ ὁ Δεσπότης· Εἴ τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. Καὶ μὴν καὶ διὰ τῆς τοῦ προφήτου φωνῆς, ἐπαιτιᾶταί τινας ἀμαθῶς ἀπονεύσαντας εἰς τὸ δεῖν ἑτέρους προσίεσθαι διδασκάλους μετὰ τὴν ἐν νόμῳ παίδευσιν, καὶ ἐκκεκλικότας εἰς διδασκαλίας καὶ ἐντάλματα ἀνθρώπων. Ἔφη δὲ οὕτως·","english":"The wondrous disciples also became, in another way, among the nations, and were shown to be leaders of the shepherds among them—that is, of the wise and the teachers—bringing a truer pedagogy to their hearers. And that\n\nthey were far more powerful and better than those men, one could know, and very easily, by considering this. For a hard-to-move stone lay upon the well, which the largest possible gathering of shepherds could scarcely budge. Yet Jacob did this alone. What, then, the well, and again what the stone might signify, come, let us say as best we can. For in this way we shall know both the difference in the shepherds' strength and the preeminence and superiority in understanding of the Savior's disciples. 4. Scripture is accustomed to likening the knowledge of God to water. For that it was life-giving, the Savior has testified, saying to the Father in the heavens: \"And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you sent.\" He also spoke to the woman from Samaria—I mean when he said: \"If you knew the gift of God, and who it is that says to you, 'Give me a drink,' you would have asked him, and he would have given you living water.\" I think he names his own word and teaching life-giving. And the Master also addressed them: \"If anyone thirsts, let him come to me and drink.\" Moreover, also through the voice of the prophet, he reproaches certain ones who foolishly turned aside to the point of needing to accept other teachers after the instruction in the law, and who had swerved aside to teachings and commandments of men. And he spoke thus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"Ἐξέστη ὁ οὐρανὸς ἐπὶ τούτῳ, καὶ ἔφριξεν ἐπὶ πλεῖον, λέγει Κύριος· ὅτι δύο πονηρὰ ἐποίησεν ὁ λαός μου. Ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους, οἳ οὐ δυνήσονται ὕδωρ συνέχειν. Ὕδωρ δὴ οὖν τὸ ζωοποιὸν, ὁ θεῖος ἂν εἴη λόγος. Πλὴν ἐν βάθει κεῖται πολλῷ, καὶ οὐκ ἂν οἶμαί τις αὐτὸν ἀνιδρωτὶ πορίσαιτό ποτε. Οὐ γὰρ ἕτοιμος ἑλεῖν τοῖς ἐθέλουσιν ἁπλῶς. Ἐπωματίζει δὲ ὥσπερ λίθος αὐτῷ βαρὺς καὶ δυσπαρακόμιστος, ἡ περὶ αὐτὸν ἀσάφεια τῆς ἐν ἡμῖν διανοίας νικῶσα τὸ ἀδρανές. Καὶ δὴ δεῖ πόνου καὶ ἱδρῶτος μακροῦ τοῖς τὰ νοητὰ κατανέμουσι θρέμματα πρὸς τὸ ἀπαλλάξαι μὲν τῆς ἀσαφείας τὸν λόγον, ἀρύσασθαί τε οὕτω λοιπὸν καὶ οἱονεί πως ἐκ βάθους εἰς τὸν ἄνω τε καὶ ἐμφανὲς ἐνεγκεῖν, παραθεῖναί τε σαφῶς εἰς ἀπόλαυσιν ζωαρκῆ τοῖς ἐντευξομένοις. Ἀλλ' οἱ μὲν παρ' Ἕλλησι ποιμένες, τουτέστιν, οἱ παρ' αὐτοῖς σοφοὶ καὶ λογάδες πολλοὶ καὶ κατὰ πληθὺν συνθέοντες τῶν περὶ Θεοῦ δογμάτων οἱονεὶ τὸ ἀληθὲς παροχλίζουσι· δοξάζουσι γὰρ οὐκ ὀρθὰ περὶ αὐτοῦ, Θεοῦ μὲν ὁμολογοῦντες φύσιν, διανέμοντες δὲ τὴν τῆς θεότητος δόξαν, οἷς ἂν ἕλοιντο τυχόν. Ἐξαρκεῖ δὲ καὶ μόνος εἷς τῶν ἐν Χριστῷ ποιμένων ἀποκινῆσαι τοῦ φρέατος, καίτοι κομιδῇ δυσδιακόμιστον ὄντα τὸν λίθον· τουτέστι, τὴν ἐπεῤῥιμμένην ταῖς περὶ Θεοῦ δόξαις ἐπικάλυψίν τε καὶ ἀσάφειαν, ὅθεν ἐναργῆ τοῖς ἔθνεσι καθιστῶσι τὴν ἀλήθειαν, καὶ τὸν ἕνα καὶ φύσει καὶ ἀληθῶς παραδεικνύντες Θεὸν, οὐ διαλελοίπασι. Καὶ γοῦν ὁ μακάριος Παῦλος Ἀθήνῃσιν ἐλθὼν, τοῖς τῇδε λογάσι τὸ ὕδωρ τὸ ζῶν παρετίθει, λέγων·","english":"Heaven was astonished at this, and shuddered greatly, says the Lord: for my people have done two evil things. They abandoned me, the fountain of living water, and dug for themselves broken cisterns, which will not be able to hold water. The life-giving water, then, would be the divine Word. Yet it lies in a great depth, and I do not think anyone could ever obtain it without sweat. For it is not ready to be grasped by those who wish for it casually. Like a heavy and hard-to-carry stone, the obscurity surrounding it covers it over, the dullness of our understanding being overcome by its inertness. And so there is need of toil and much sweat for those who apportion the spiritual flocks, to rid the Word of obscurity, and thus to draw it up and, as it were, bring it from the depth into the upper and visible realm, and set it clearly before those who will encounter it for life-sustaining enjoyment. But the shepherds among the Greeks—that is, the wise and eminent among them, many and running together in crowds—somehow make the truth slip away in their doctrines about God; for they do not hold right opinions about him, acknowledging a divine nature but distributing the glory of the Godhead to whomever they happen to choose. Yet even one alone of the shepherds in Christ is sufficient to move the stone from the well, although the stone is altogether hard to carry away—that is, the covering and obscurity cast over opinions about God—and from there they set the truth clearly before the nations, and by showing the one God both in nature and in truth, they have not ceased. And indeed the blessed Paul, having come to Athens, set before the eminent men there the living water, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ. Διερχόμενος γὰρ, φησὶ, καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν, εὗρον καὶ βωμὸν, ἐν ᾧ ἐπεγράφετο· Ἀγνώστῳ Θεῷ. Ὃν οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτον ἐγὼ καταγγέλλω ὑμῖν. Βλέπετε γὰρ ὅπως καίτοι λαῶν ὄντες ἡγούμενοι, καὶ τῶν παρά σφισι ποιμένες καὶ καθηγηταὶ, μόλις τοῦ φρέατος βραχὺ παροχλίζουσι, τὸν δυσαχθῆ λίθον, εὐσεβεῖν μὲν οἰόμενοι, διά γε τῆς εἰς τὸ θεῖον αἰδοῦς, πολὺ δὲ τῆς ἀληθείας ἀπεσφαλμένοι. Βωμὸν γὰρ ἀναδειμάμενοι, γραφὴν ἐνεκόλαπτον, Ἀγνώστῳ Θεῷ, τουτέστι, καὶ τῷ μὴ γνωσθέντι δαίμονι. Ἀλλ' ἐκεῖνοι μὲν ἀρίστην ἐνόμιζον ἐπὶ Θεῷ τὴν δόξαν ἑλεῖν. Κατασοφίζεται δὲ τὴν γραφὴν ὁ θεσπέσιος Παῦλος, καὶ πολὺ δὴ λίαν εὐτέχνως ἄγει πρὸς τὸ χρήσιμον, τὸν οὐκ ἐγνωσμένον αὐτοῖς Θεὸν, Χριστὸν εἶναι λέγων. Ὃν γὰρ ὑμεῖς, φησὶν, ἀγνοοῦντες εὐσεβεῖτε, τοῦτον ἐγὼ καταγγέλλω ὑμῖν. Ὁρᾷς ὅπως ἀπεκάλυψε τὸ φρέαρ, ἀπεκύλισε τὸν λίθον, τὴν ζωοποιὸν αὐτοῖς παρέδειξε γνῶσιν. Ἀσύγκριτος τοίνυν τῆς τῶν ποιμένων ἀγχινοίας ἡ διαφορά. Οἱ μὲν γὰρ, καίτοι λίαν ὄντες πολλοὶ, τῆς ἀληθοῦς περὶ Θεοῦ δόξης κατόπιν ᾔεσαν καὶ τῆς τῶν δογμάτων","english":"Men of Athens, in all things I perceive that you are very religious. For as I passed by and observed the objects of your worship, I found also an altar on which was inscribed: To an Unknown God. What therefore you worship in ignorance, this I proclaim to you. For see how, though they are leaders of peoples and shepherds and guides among their own, they scarcely pry the stone a little away from the well—the stone hard to lift—thinking that they are pious, at least through their reverence toward the divine, but having gone far astray from the truth. For having built an altar, they engraved an inscription: To an Unknown God—that is, even to the deity not known. But they thought they had grasped the best opinion concerning God. Yet the inspired Paul outwits the inscription, and very skillfully leads it to what is useful, saying that the God not known to them is Christ. For whom you worship in ignorance, he says, this I proclaim to you. Do you see how he uncovered the well, rolled away the stone, and showed them the life-giving knowledge? Incomparable, then, is the difference of the shepherds' understanding. For they, though they were very many, were going behind the true opinion concerning God and the doctrines","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"ἀσαφείας ἡττώμενοι, παρεφέροντο πρὸς τὸ δοκοῦν. Ὁ δὲ καίτοι μόνος ὢν παρετίθει τὴν ἀλήθειαν. Ἀπεκύλισε γὰρ τὸν λίθον μόνος ὁ Ἰακὼβ, καὶ τὰ ὑπὸ τὴν Ῥαχὴλ ποτίζει πρόβατα. Καὶ μέν τοι ἀξιέραστον ἡγεῖτο τὴν κόρην. Ἐφίλησε γὰρ, φησὶ, τὴν Ῥαχὴλ, καὶ ἀνεγνωρίζετο μὲν τῷ Λάβαν εὐθὺς, ὃς δὴ καὶ ἐφέστιον ἐποιεῖτο λοιπὸν ἀγάπης τε καὶ περιπλοκῶν ἠξίου τὸν ἀδελφόπαιδα, καὶ ἐν τοῖς ἀγχισπόροις κατελογίζετο. Ἔφη γάρ· Ἐκ τῶν ὀστῶν μου καὶ ἐκ τῶν σαρκῶν μου εἶ σύ. Ἑρμηνεύεται μὲν ἡ Ῥαχὴλ, Θεοῦ πρόβατον. Περιθείη δ' ἄν τις αὐτῇ, καὶ μάλα εἰκότως, τῆς ἐξ ἐθνῶν Ἐκκλησίας τὸ σχῆμα. Αὕτη γάρ ἐστι τὸ τοῦ Χριστοῦ πρόβατον, τὸ τοῖς ἀρχαιοτέροις ποιμνίοις ἀναμιχθὲν, καὶ ταῖς τοῦ Σωτῆρος αὐλαῖς ἐνσεσηκασμένον. Τοιγάρτοι καὶ ἔφασκε· Καὶ ἄλλα πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης. Κἀκεῖνά με δεῖ ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσι, καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. Ἐποίμαινον δὲ καὶ οἱ θεσπέσιοι μαθηταὶ τὴν Ἐκκλησίαν Χριστοῦ, ἤτοι τὰ ὑπ' αὐτῇ νοούμενα λογικὰ θρέμματα, καὶ δὴ καὶ γεγόνασιν αὐτῆς ἐρασταὶ καὶ νυμφαγωγοὶ, παριστῶντες αὐτὴν τῷ Θεῷ παρθένον ἁγνὴν, μὴ ἔχουσαν σπῖλον, ἢ ῥυτίδα, ἤ τι τῶν τοιούτων· ἁγίον δὲ μᾶλλον καὶ ἄμωμον. εʹ. Ὅτι δὲ καὶ τὴν τοῦ γένους ἀρχὴν, καὶ οἱονεὶ τὰς πρώτας τῆς ῥίζης ἐκβολὰς, ἐξ ἐθνῶν ἐσχήκασιν οἱ ἐξ Ἰσραὴλ, ἐκ τῶν τοῦ Λάβαν συνήσομεν λόγων. Ἀνὴρ γὰρ εἰδωλολάτρης κατησπάζετο τὸν Ἰακὼβ, καὶ ἐξ ὁμαίμονος αὐτὸν γενέσθαι φησὶ, δῆλον δὲ ὅτι Ῥεβέκκας· σάρκα τε αὐτὸν καὶ ὀστοῦν ἴδιον ἀπεκάλει.","english":"Overcome by obscurity, they were carried off toward whatever seemed right. But he, though alone, set forth the truth. For Jacob alone rolled away the stone and watered the sheep under Rachel. And indeed he considered the girl worthy of love. For he loved Rachel, it says, and he was immediately recognized by Laban, who thereafter made him a member of his household and deemed his sister's son worthy of love and embraces, and counted him among his nearest kin. For he said: You are from my bones and from my flesh. Rachel is interpreted as God's sheep. And one might quite reasonably apply to her the figure of the Church from the Gentiles. For this is the sheep of Christ, mingled with the older flocks and penned in the courts of the Savior. Therefore he also said: And I have other sheep, which are not of this fold. Those too I must bring, and they will hear my voice, and there will be one flock, one shepherd. And the divine disciples also shepherded the Church of Christ, that is, the rational creatures understood to be under her, and indeed they became her lovers and bridesmaids, presenting her to God as a pure virgin, having no spot or wrinkle or any such thing, but rather holy and blameless. 5. That those of Israel also had the origin of their race, and as it were the first shoots of their root, from the Gentiles, we shall understand from Laban's words. For the idolatrous man embraced Jacob and says he was born from his own blood—clearly meaning Rebecca—and he called him his own flesh and bone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"Κέκληται γὰρ ὁ θεσπέσιος Ἀβραὰμ ἐν ἀκροβυστίᾳ, τεθραμμένος ἐν γῇ Χαλδαίων ἔθεσί τε καὶ νόμοις τοῖς Ἑλληνικοῖς, καὶ σημεῖον ἔλαβε περιτομὴν, σφραγῖδα τῆς ἐν ἀκροβυστίᾳ πίστεως, κατὰ τὸ γεγραμμένον. Συγγενὴς οὖν ἄρα τοῖς ἐξ ἐθνῶν καὶ ὁ πρωτότοκος Ἰσραήλ· καίτοι νόμῳ διεσταλμένος, εἴς γε τὸ ἕτερος εἶναι δοκεῖν. Ἀλλ' ἐν Χριστῷ γεγόνασιν ἒν οἱ δύο. Περιεῖλε γὰρ τὸ μεσολαβοῦν, καταργήσας τὸν ἐν γράμμασι νόμον, καὶ τὴν διιστῶσαν περιτομήν. Ἀνεκαινίσθημεν γὰρ εἰς ἕνα καινὸν ἄνθρωπον, σύσσωμά τε καὶ ὁμοψυχοῦντα τὰ ἔθνη τοῖς ἐξ Ἰσραήλ. Μονονουχὶ δὲ καὶ εἰς ταυτότητα συνενηνεγμένα διὰ τῆς ἐν πνεύματι κοινωνίας, ὁρᾶται λοιπόν. Ἔφη γάρ που Χριστὸς πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν· Θέλω ἵνα ὥσπερ ἐγὼ καὶ σὺ ἕν ἐσμεν, οὕτω καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσιν. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, καθάπερ ἔφην ἀρτίως, καὶ θεὶς ἐκ μέσου τὸ διιστῶν, καὶ συνδέων ἡμᾶς οἷον εἰς ἑνότητα διὰ πνεύματος. Σημεῖον οὖν ἄρα, καὶ μάλα σαφὲς, τῆς ἐν πίστει τε καὶ πνευματικῆς ἑνώσεως τῶν δύο λαῶν τὸ περιπλέκεσθαι τῷ Ἰακὼβ τὸν Λάβαν, ὁμολογῆσαί τε ὅτι καὶ ὀστοῦν εἴη καὶ σὰρξ αὐτοῦ. Ὅτι δὴ πρὸς τούτοις ἕτερον, φέρε δὴ λέγωμεν, ἐξ αὐτῶν ἑλόντες τῶν ἱερῶν Γραμμάτων. Εἶπε γὰρ, φησὶ, Λάβαν τῷ Ἰακώβ· Ὅτι γὰρ ἀδελφός μου εἶ, οὐ δουλεύσεις μοι δωρεάν. Ἀπάγγειλόν μοι τίς ὁ μισθός σού ἐστι. Τῷ δὲ Λάβαν ἦσαν δύο θυγατέρες, ὄνομα τῇ μείζονι Λεία, καὶ ὄνομα τῇ νεωτέρᾳ Ῥαχήλ. Οἱ δὲ ὀφθαλμοὶ Λείας ἀσθενεῖς, Ῥαχὴλ δὲ ἦν καλὴ τῷ εἴδει καὶ ὡραία τῇ ὄψει σφόδρα. Ἠγάπησε δὲ Ἰακὼβ τὴν Ῥαχὴλ,καὶ εἶπε·","english":"For the divinely inspired Abraham was called in uncircumcision, having been raised in the land of the Chaldeans and in Greek customs and laws, and he received circumcision as a sign, a seal of the faith that was in uncircumcision, according to what is written. So then Israel the firstborn is also a kinsman of those from the nations, although he was set apart by the law, at least in seeming to be other. But in Christ the two have become one. For he removed what stood in between, having abolished the law that is in letters, and the circumcision that separates. For we were renewed into one new man, the nations being of the same body and of one soul with those from Israel. And they are seen henceforth as having been brought, so to speak, even into sameness through the fellowship in the Spirit. For Christ said somewhere to the Father and God in the heavens: I will that just as I and you are one, so also they may be one in us. For he himself is our peace, who has broken down the middle wall of the fence, as I said just now, and has set aside what separates, and binds us together, as it were, into unity through the Spirit. Therefore a sign, and a very clear one, of the union in faith and in the Spirit of the two peoples is that Laban was entwined with Jacob, and confessed that he was both bone and flesh of him. And that, in addition to these things, there is another, come now, let us speak, taking it from the sacred Scriptures themselves. For Laban said, it says, to Jacob: Because you are my brother, you shall not serve me for nothing. Tell me what your wage is. And Laban had two daughters, the name of the elder was Leah, and the name of the younger was Rachel. And the eyes of Leah were weak, but Rachel was beautiful in form and exceedingly lovely in appearance. And Jacob loved Rachel, and said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"Δουλεύσω σοι ἑπτὰ ἔτη περὶ Ῥαχὴλ τῆς θυγατρός σου τῆς νεωτέρας. Εἶπε δὲ αὐτῷ Λάβαν· Βέλτιον δοῦναί με αὐτὴν σοὶ, ἢ δοῦναί με αὐτὴν ἀνδρὶ ἑτέρῳ. Οἴκησον μετ' ἐμοῦ. Καὶ ἐδούλευσεν Ἰακὼβ περὶ Ῥαχὴλ ἔτη ἑπτά. Καὶ ἦσαν ἐναντίον αὐτοῦ ὡσεὶ ἡμέραι ὀλίγαι, παρὰ τὸ ἀγαπᾷν αὐτὸν αὐτήν. Εἶπε δὲ Ἰακὼβ τῷ Λάβαν· Δός μοι τὴν γυναῖκά μου. Πεπλήρωνται γὰρ αἱ ἡμέρα· μου, ὅπως εἰσέλθω πρὸς αὐτήν. Συνήγαγε δὲ Λάβαν πάντας τοὺς ἄνδρας τοῦ τόπου, καὶ ἐποίησε γάμον. Καὶ ἐγένετο ἑσπέρα. Καὶ λαβὼν Λάβαν Λείαν τὴν θυγατέρα αὐτοῦ, εἰσήγαγε αὐτὴν πρὸς Ἰακώβ. Καὶ εἰσῆλθε πρὸς αὐτὴν Ἰακώβ. Ἔδωκε δὲ Λάβαν Ζελφὰν τὴν παιδίσκην αὐτοῦ, Λείᾳ τῇ θυγατρὶ αὐτοῦ παιδίσκην. Ἐγένετο δὲ πρωΐ, καὶ ἰδοὺ ἦν Λεία. Εἶπε δὲ Ἰακὼβ τῷ Λάβαν· Τί τοῦτο ἐποίησάς μοι; οὐ περὶ Ῥαχὴλ ἐδούλευσα παρὰ σοί; Καὶ ἵνα τί παρελογίσω με; Εἶπε δὲ Λάβαν· Οὐκ ἔστιν οὕτως ἐν τῷ τόπῳ ἡμῶν, δοῦναι τὴν\n\nνεωτέραν πρινὴ τὴν πρεσβυτέραν· συντέλεσον οὖν τὰ ἕβδομα ταύτης, καὶ δώσω σοι καὶ ταύτην ἀντὶ τῆς ἐργασίας, ἧς ἐργᾷ παρ' ἐμοὶ ἑπτὰ ἔτη ἕτερα· ἐποίησε δὲ Ἰακὼβ οὕτως, καὶ ἀνεπλήρωσε τὰ ἕβδομα ταύτης. Καὶ ἔδωκεν αὐτῷ Λάβαν Ῥαχὴλ τὴν θυγατέρα αὐτοῦ αὐτῷ γυναῖκα. Ἔδωκε δὲ Λάβαν Ῥαχὴλ τῇ θυγατρὶ αὐτοῦ Βάλλαν, τὴν παιδίσκην αὐτοῦ αὐτῇ παιδίσκην, καὶ εἰσῆλθε πρὸς Ῥαχήλ. Ἠγάπησε δὲ Ῥαχὴλ μᾶλλον ἢ Λείαν, καὶ ἐδούλευσεν αὐτῷ ἑπτὰ ἔτη ἕτερα. ʹ. Τὰ μὲν οὖν ἐκ τῆς ἱστορίας, οὐδενὸς ἂν δέοιτο λόγου πρὰς διασάφησιν· ἄναντες γὰρ ἐν αὐτοῖς παντελῶς οὐδέν. Πλὴν εἴ τις ἐκεῖνο λέγοι τῶν τὰ τοιάδε φιλοκρινεῖν εἰωθότων·","english":"I will serve you seven years for Rachel your younger daughter. And Laban said to him, It is better that I give her to you than that I give her to another man. Dwell with me. And Jacob served seven years for Rachel. And they were before him as a few days, because he loved her. And Jacob said to Laban, Give me my wife, for my days are fulfilled, that I may go in to her. And Laban gathered all the men of the place and made a marriage feast. And it came to be evening. And Laban took Leah his daughter and brought her in to Jacob. And Jacob went in to her. And Laban gave Zilpah his maidservant to Leah his daughter as a maidservant. And it came to be morning, and behold, it was Leah. And Jacob said to Laban, What is this you have done to me? Did I not serve with you for Rachel? And why have you deceived me? And Laban said, It is not so in our place, to give the younger before the elder. Fulfill then the week of this one, and I will give you this one also for the service which you shall serve with me another seven years. And Jacob did so, and fulfilled the week of this one. And Laban gave him Rachel his daughter as a wife. And Laban gave Bilhah his maidservant to Rachel his daughter as a maidservant, and he went in to Rachel. And he loved Rachel more than Leah, and he served with him another seven years. Now the things from the history would need no word for clarification, for there is nothing at all steep in them. Except if one were to say that which those who are accustomed to examine such matters closely are wont to say.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"Οὐ γὰρ τῶν ἄγαν ἀπηχεστάτων λελόγισται παρ' ἡμῖν, τὸ δυοῖν εὐθὺς ὁμιλῆσαι γάμοιν, καὶ δὴ καὶ γυναίων εἰσοικίσασθαι ξυνωρίδα, καὶ τοῦτο ἀδελφῶν· πρὸς τοῦτό φαμεν, ὅτι τοῖς ἀρχαιοτέροις ὅλος ἦν ὁ τοῦ βίου σκοπὸς εἰς πολυπαιδίαν· καὶ δὴ καὶ ἐν μοίρᾳ τῆς ἀνωτάτω πασῶν εὐημερίας τὸ χρῆμα λελόγιστο. Ἀπήλλακτο δὲ καὶ μώμου παντὸς τὸ οὐ μόναις δυσὶν, ἀλλὰ καὶ ἔτι πλείοσι συγκατευνάζεσθαι γυναιξὶν, εἰς πλῆθος ἀμέτρητον τὸ γένος ἐκτείνοντας. Καὶ γοῦν ἐν εὐλογίας τάξει παρὰ Θεοῦ τὴν τεκνογονίαν ἐδέχοντο. Κατεπηγγέλλετο δὲ καὶ αὐτὸς ὁ τῶν ὅλων Δεσπότης καὶ τοῖς ἄνωθεν καὶ πρὸ Μωσέως ἁγίοις χαριεῖσθαι τὸ δῶρον, καὶ αὐτοῖς δὲ τοῖς λαχοῦσι τὴν διὰ νόμου παιδαγωγίαν. Ἔφη γὰρ, ὅτι Οὐκ ἔσται ἄγονος οὐδὲ χήρα ἐν υἱοῖς Ἰσραήλ. Καὶ οὐκ ἐν τάξει νόμου παραδεξόμεθα τὴν φωνὴν, ἐπαγγελίαν δὲ μᾶλλον εἶναί φαμεν. Τὰ μὲν γὰρ ὅσα ἐστὶν ἐφ' ἡμῖν, θεσμοῖς ὑποφέρεται, καὶ μάλα ὀρθῶς· τὰ δὲ ὅσα τῶν πραγμάτων οὐκ ἐφ' ἡμῖν, ἀλλ' ἐν τοῖς τῆς φύσεως νόμοις ἔχει τὸ ἀποτέλεσμα, νόμον οὐκ ἔχει τὸν βραβευτήν. Πρόδηλον οὖν ἄρα, καὶ οὐδενὶ τῶν ὄντων ἀσυμφανὲς, ὡς οὐκ ἂν προστέταχεν ὁ Δημιουργὸς μὴ εἶναι στεῖραν ἢ ἄγονον ἐν υἱοῖς Ἰσραήλ. Ἀλλ' εἰ γένοιντο τοῦ νόμου φύλακες, καρποφόρους ἀποφαίνειν ὡς Θεὸς ἐπηγγέλλετο. Οὐκοῦν ἐν σπουδῇ μὲν τοῖς ἀρχαιοτέροις καὶ ἐν εὐκλείας τάξει λελόγιστο τῆς πολυπαιδίας τὸ χρῆμα. Μετατιθέμεθα δὲ ἡμεῖς ἐν Χριστῷ, πρὸς τὸ χρῆναι μᾶλλον καρποφορεῖν ἐν πνεύματι·","english":"For it has not been reckoned among us as one of the most utterly abhorrent things to have immediate intercourse in two marriages, and indeed to bring into one's house a pair of wives, and that of sisters. To this we say that for the more ancient, the whole aim of life was directed toward having many children; and indeed the matter was reckoned as a share of the highest of all prosperity. And it was free from all blame to lie with not only two but even more women, extending one's race to a measureless multitude. And at any rate they received childbearing from God in the order of a blessing. And the Master of all Himself promised to bestow this gift both on the saints from above and before Moses, and also on those who obtained the tutelage through the law. For He said, There shall not be a barren one nor a widow among the sons of Israel. And we will not accept the utterance in the order of a law, but we say it is rather a promise. For all things that are in our power are brought under ordinances, and quite rightly; but all things that are not in our power, but have their accomplishment in the laws of nature, have no law as their arbiter. It is evident, then, and clear to none of beings, that the Creator would not have commanded that there be no sterile or barren one among the sons of Israel. But if they should become keepers of the law, He promised as God to make them fruitful. Therefore for the more ancient, the matter of having many children was pursued with zeal and reckoned in the order of good repute. But we, being transferred in Christ, are so as rather to bear fruit in the Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"τὸν μὲν γάμον οὐκ ἀτιμάζοντες, αἱρούμενοι δὲ τὸ ὑπὲρ τοῦτο λίαν καὶ ψήφῳ τῇ ὑπερτάτῃ στεφανούμενον παρά τε τῇ θεοπνεύστῳ Γραφῇ, τὸ ἀπερισπάστως, φημὶ, προσεδρεύειν Θεῷ, καὶ μὴ μερίζεσθαί ποι πρὸς τὰ ἐν κόσμῳ. Ὁ γὰρ ἄγαμος, φησὶν ὁ Παῦλος, μεριμνᾷ τὰ τοῦ Κυρίου· ὁ δὲ γεγαμηκὼς μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῇ γυναικὶ, καὶ μεμέρισται. Ζ. Ἄλις δὴ οὖν ἡμῖν τοῦ περὶ τούτων λόγου. Φέρε δὴ θεωρήσωμεν, τοῖς πνευματικοῖς θεωρήμασι τὸν νοῦν ἐνιέντες· ἐκεῖνο διενθυμούμενοι, καὶ μάλα ὀρθῶς, ὡς οὐκ ἄμισθος ἦν τοῖς ἁγίοις ἀποστόλοις ὁ ἐπὶ τοῖς κηρύγμασι πόνος, οὔτε μὴν ἀγέραστος ὁ ἰδρώς. Ἔφη γὰρ ὁ Λάβαν πρὸς Ἰακώβ· Οὐ δουλεύσεις μοι δωρεάν. Ἐποιοῦντο δὲ καὶ οἱ θεσπέσιοι μαθηταὶ, λαμπρῶν αὐχημάτων ὑπόθεσιν τὴν τῶν πιστευόντων ἐν ἀρχαῖς πληθύν. Προσεφώνει γοῦν ὁ Παῦλος αὐτοῖς· Χαρὰ καὶ στέφανός μου. Ὑπομνῆσαι δὲ δεῖν ἀναγκαίως ὑπολαμβάνω τῶν ἐν ἀρχαῖς ἡμῖν χρειωδέστατα παρειλημμένων. Ἔφην γὰρ, ὅτι τὸ πρόσωπον Ἰακὼβ ὡς ἐν θεωρίαις πνευματικαῖς ὑποδύεται μὲν ἔσθ' ὅτε τῶν ἁγίων ἀποστόλων ὁ χορὸς, ὡς ἀπαρχὴ γεγονὼς τῶν ἡγιασμένων ἐν πνεύματι, καὶ ἐν πίστει δεδικαιωμένων· ὁτὲ δὲ αὖ καὶ αὐτὸς ὁ Χριστὸς, ὡς τῆς ἀνανεουμένης εἰς ἀφθαρσίαν ἀνθρωπότητος ἀπαρχὴ, ὡς πρωτότοκος ἐν πολλοῖς ἀδελφοῖς, ὡς δεύτερος Ἀδὰμ, καὶ ῥίζα τοῦ γένους δευτέρα μετὰ τὴν πρώτην. Περιτρέπει τοίνυν ὁ λόγος ἀεὶ τῶν θεωρημάτων τὸν σκοπὸν, ᾗπερ ἂν ἰέναι πρέποι. Τὸ γάρ τοι διαμαρτεῖν λογισμοῦ τοῦ καθήκοντος, ἀκαλλεστέραν ἐργάσεται τῶν θεωρημάτων τὴν ἀπόδοσιν.","english":"We do not dishonor marriage, but we choose that which is far beyond it and is crowned by the highest decree, both in the God-inspired Scripture—namely, to attend upon God without distraction, I mean, and not to be divided anywhere toward the things in the world. For the unmarried man, says Paul, cares for the things of the Lord; but the married man cares for the things of the world, how he may please his wife, and is divided. Z. Surely then our account of these matters is sufficient. Come now, let us consider, applying our mind to spiritual contemplations, pondering this—and quite rightly—that the labor of the holy apostles in their preaching was not without reward, nor indeed was their sweat without honor. For Laban said to Jacob: You shall not serve me for nothing. And the divine disciples also made the multitude of those who believed in the beginning the basis of splendid boasts. At any rate Paul addressed them: My joy and crown. But I think it necessary to remind you of what was most needful among the things we received at the beginning. For I said that the person of Jacob, as it were in spiritual contemplations, sometimes takes on the choir of the holy apostles, since it became the firstfruits of those sanctified in the spirit and justified in faith; and at other times it is Christ himself, as the firstfruits of humanity being renewed to incorruption, as the firstborn among many brothers, as the second Adam, and a second root of the race after the first. The account, then, always turns the aim of the contemplations to wherever it is fitting to go. For to miss the fitting reasoning will make the exposition of the contemplations less beautiful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"Φορέσει δὴ οὖν εἴς γε τὸ παρὸν τὸ Ἰακὼβ πρόσωπον ὁ Ἐμμανουὴλ, ὁ ἐξ οὐρανοῦ νυμφίος, ὁ τὰς Λάβαν θυγατέρας οἷον οὐκ ἀνιδρωτὶ λαβών. Ἴδιον μὲν γὰρ τῆς ἀνωτάτω πασῶν οὐσίας, τὸ ἀκονιτὶ κατορθοῦν, ἅπερ ἂν ἕλοιτο δρᾷν. Ἔφη γάρ που περὶ αὐτῆς καὶ ὁ μακάριος προφήτης Ἡσαΐας· Ὄτι οὐ πεινάσει, οὐδὲ κοπιάσει, οὐδέ ἐστιν ἐξεύρεσις τῆς φρονήσεως αὐτοῦ. Κατ'\n\nοὐδένα γὰρ τρόπον ἐπιδεὲς τὸ Θεῖον, ἀλλ' ἔστι παντέλειον ἐν ἑαυτῷ, οὐκ εἰσποιητὸν ἔχον τὸ δυναμοῦσθαι πρός τινος, οὔτε μὴν νόμῳ σωμάτων τροφαῖς ἢ ποτοῖς νευρούμενον· ἀλλ' αὐτὸ, φύσει δύναμις. Τοιγάρτοι καὶ στερεοῖ μὲν οὐρανοὺς, διανέμει δὲ τὸ δύνασθαι μετ' ἐξουσίας, οἷς ἂν ἕλοιτο τυχόν. Ἀλλ' ὥσπερ, καίτοι λυπεῖσθαι μὴ πεφυκὸς, λυπεῖσθαι λέγεται (φησὶ γάρ που πρὸς τὴν τῶν Ἰουδαίων μητέρα, δῆλον δὲ ὅτι τὴν Συναγωγήν· Καὶ ἐλύπεις με ἐν πᾶσι τούτοις. Γράφει δέ που καὶ ὁ θεσπέσιος Παῦλος· Καὶ μὴ λυπεῖτε τὸ Πνεῦμα τὸ ἅγιον τοῦ Θεοῦ τὸ κατοικοῦν ἐν ὑμῖν)· οὕτω κἂν εἰ λέγοιτο καμεῖν, οὐχ ὅτι γέγονεν ἐν αἰσθήσει πόνου, τὰ τοιάδε φαμέν· ἀλλ' ὅτι πονεῖν εἴπερ ἦν αὐτῷ ἔθος, πέπονθεν ἂν, τὰ ὑπερμεγέθη τῶν πραγμάτων καὶ ἐξαίρετα κατορθῶν, καὶ αὐτὰ, ἐφ' οἷς ἦν εἰκὸς δεινοὺς καὶ πικροὺς ἀνατλῆναι πόνους, εἰ τῶν καθ' ἡμᾶς τις ἦν. Οὐκοῦν ἐκ τῶν ἀνθρωπίνων ἰόντες εἰς ἐννοίας τὰς ὑπερτάτω, μονονουχὶ πόνῳ καὶ ἱδρῶτι καταμεθύουσαν καταθρήσαιμεν ἂν τὴν ὑπὲρ ἡμῶν φροντίδα τῆς ἀκηράτου φύσεως. Αὐτήν γε μὴν ἀπαλλάξομεν ἀναγκαίως τοῦ πονεῖν· ἐπεί τοι μὴ καθ' ἡμᾶς, μᾶλλον δὲ καὶ ὑπὲρ πᾶσαν τὴν κτίσιν, ταῖς ἰδίαις ὑπεροχαῖς ἐμφιλοχωροῦσά τε καὶ ἐρηρεισμένη.","english":"For the present, then, Emmanuel, the bridegroom from heaven, will wear the face of Jacob—he who took Laban's daughters, as it were, not without sweat. For it is proper to the highest of all essences to accomplish without effort whatever it chooses to do. For the blessed prophet Isaiah said somewhere concerning it: Because he shall not hunger, nor labor, nor is there any finding out of his understanding. For in no way is the Divine deficient, but it is perfect in itself, not having its being made strong as something adopted from anyone, nor indeed strengthened by the law of bodies through foods or drinks; but it is itself, by nature, power. Therefore it both establishes the heavens and distributes the power to act with authority to whomever it may choose. But just as, although it is not naturally disposed to be grieved, it is said to be grieved (for it says somewhere to the mother of the Jews, clearly meaning the Synagogue: And you grieved me in all these things. And the divine Paul writes somewhere: And do not grieve the Holy Spirit of God who dwells in you)—so even if it were said to labor, we say such things not because it has come into a perception of pain, but because, if it were accustomed to labor, it would have suffered, accomplishing the exceedingly great and excellent things, and those very things for which it was fitting to endure terrible and bitter labors, if one of those according to us were doing them. Therefore, going from human thoughts to the highest conceptions, we might behold, all but drunk with labor and sweat, the care of the undefiled nature for us. Yet we shall necessarily release it from laboring, since it is not according to us, but rather even above all creation, delighting and established in its own excellences.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"Οὐκ ἀμισθὶ τοιγαροῦν, ἀλλ' οὐδὲ ἱδρῶτος δίχα Χριστὸς πρώτην μὲν συνηγάγετο τὴν Ἰουδαίων Συναγωγὴν, ἣν ἐν σχήματι τῷ τῆς Λείας παραληψόμεθα. Διερμηνεύεται γὰρ κοπιῶσα καὶ ἀνανεουμένη. Κεκοπίακε δὲ ταῖς Αἰγυπτίων πλεονεξίαις κατηχθισμένη, καὶ τὸν δυσφόρητον ἔχουσα τῆς δουλείας ζυγόν. Καὶ μὴν καὶ ἀνενεώθη πρὸς τὸ πατρῷον σέβας. Μετεπλάττετο δὲ ὥσπερ ἐκ λατρείας εἰδωλομανοῦς ἐπὶ τὸ εἰδέναι λοιπὸν τίς ὁ φύσει καὶ ἀληθῶς ἐστι Θεός. Ἐπεφώνει γὰρ αὐτοῖς διὰ Μωσέως· Ἄκουε, Ἰσραὴλ, Κύριος ὁ Θεός σου Κύριος εἷς ἐστι· καὶ τὸ, Οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ. Ἀλλ' ἐπεθύμει μὲν ὁ Χριστὸς τῆς Ῥαχὴλ ἐν ἀρχαῖς, τουτέστι, τῆς ἐξ ἐθνῶν Ἐκκλησίας. Τοιγάρτοι ἔφασκε περὶ τῆς Ἰουδαίων Συναγωγῆς πρὸς τὸν ἱεροφάντην Μωσέα· Λελάληκα πρὸς σὲ ἅπαξ καὶ δὶς, λέγων· Ἑώρακα τὸν λαὸν τοῦτον, καὶ ἰδοὺ λαὸς σκληροτράχηλός ἐστιν. Ἔασόν με ἐξολοθρεῦσαι αὐτοὺς, καὶ ἐξαλείψω τὸ ὄνομα αὐτῶν ὑποκάτωθεν τοῦ στερεώματος τοῦ οὐρανοῦ, καὶ ποιήσω σε εἰς ἔθνος μέγα καὶ ἰσχυρὸν, καὶ πολὺ μᾶλλον ἢ τοῦτο. Ἀλλ' ἦν ἀνάγκη τοὺς ἐλαφρὸν ἕτι καὶ εὐπαρακόμιστον ἔν γε δὴ σφίσιν αὐτοῖς ἔχοντας νοῦν, οὐκ εὐθὺς διᾴττειν ἐπὶ τὸ τέλειον, καὶ τὴν ἐπέκεινα νοῦ καὶ τῆς ἐξ αὐτοῦ φρονήσεως παίδευσιν, φημὶ δὴ τὴν εὐαγγελικὴν, προκατηχεῖσθαι δὲ μᾶλλον διὰ τῶν ὑποβεβηκότων, μονονουχὶ καὶ προγύμνασμα τῆς ἐν Χριστῷ ζωῆς ποιεῖσθαι τὴν νομικήν. Οὐκοῦν ἐπεθύμει μὲν τῆς νεωτέρας ἐν ἀρχαῖς, τουτέστι, τῆς ἐξ ἐθνῶν Ἐκκλησίας ὁ ἐξ οὐρανοῦ νυμφίος. Προεισοικίζεται δὲ ὥσπερ τὴν πρεσβυτέραν οἱονεί πως οὐκ ἀμογητί. Δεδούλευκε γὰρ ὑπὲρ Λείας ὁ Ἰακώβ.","english":"Not without recompense, then, nor even without sweat, did Christ first take to himself the Synagogue of the Jews, which we shall understand under the figure of Leah. For her name is interpreted as \"laboring\" and \"being renewed.\" And she had labored, weighed down by the greed of the Egyptians and bearing the unbearable yoke of slavery. Indeed, she was also renewed toward the worship of the fathers. She was transformed, as it were, from idolatrous servitude to knowing thereafter who is by nature and truly God. For he proclaimed to them through Moses: \"Hear, O Israel, the Lord your God is one Lord\"; and, \"You shall have no other gods besides me.\" But Christ desired Rachel in the beginning—that is, the Church from the Gentiles. Therefore he said concerning the Synagogue of the Jews to Moses the hierophant: \"I have spoken to you once and twice, saying: I have seen this people, and behold, it is a stiff-necked people. Let me alone to destroy them, and I will blot out their name from under the firmament of heaven, and I will make you into a great and mighty nation, and much more than this.\" But it was necessary that those who still had a mind light and easily led astray in their own regard should not immediately dart off to perfection and to the instruction that is beyond mind and beyond the understanding that comes from it—I mean the evangelical instruction—but should rather be first catechized through lower things, making the law, as it were, a preliminary exercise for the life in Christ. So then, the bridegroom from heaven desired the younger in the beginning—that is, the Church from the Gentiles. But he brings in the older first, as it were, not altogether without toil. For Jacob served for Leah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"Ὅτι δὲ πολλοῖς καὶ μεγάλοις ἐξῄρηται πόνοις τῆς Αἰγυπτίων δουλείας ὁ Ἰσραὴλ, οὐκ ἀσυμφανές. Ὅλη γὰρ αὐτοῖς πεπολέμηκεν ἡ κτίσις. Σημεῖον οὖν ἄρα τοῦ μὴ ἀνιδρωτὶ λελυτρῶσθαι τὸν Ἰσραὴλ, καὶ Θεοῦ γενέσθαι λοιπὸν διὰ τῆς ἐν νόμῳ λατρείας ἡ τοῦ Ἰακὼβ δουλεία, τελουμένη που πάντως οὐκ ἄνευ μόχθου. Συντετελεσμένων δὲ τῶν ἑβδόμων τῆς πρεσβυτέρας, ἠγάγετο τὴν Ῥαχὴλ, τουτέστι, τὴν νεωτέραν, τὴν καὶ ἐν ἀρχαῖς ποθουμένην. Εἰσκέκληται γὰρ δευτέρα μετὰ τὴν πρώτην ἡ ἐξ ἐθνῶν Ἐκκλησία τὸ τοῦ Θεοῦ πρόβατον· ἑρμηνεύεται γὰρ οὕτω καὶ Ῥαχὴλ, καθάπερ ἤδη προεῖπον. Ὅτι δὲ κέκμηκε τρόπον τινὰ καὶ ὑπὲρ αὐτῆς ὁ Χριστὸς, παρέδειξε πάλιν ἡμῖν ὁ θεσπέσιος Ἰακὼβ, τὸν ἑπταετῆ πόνον καὶ ὑπὲρ Ῥαχὴλ ἀνατλάς. Εἰ γὰρ ἐνεδέχετο καμεῖν, καίτοι Θεὸν ὄντα κατὰ φύσιν, τὸν Υἱὸν, πῶς ἂν οὐ γέγονεν ἐν τούτῳ, τὴν Ἡρώδου δίωξιν ὑπομείνας ἐν ἀρχαῖς, τὰς τῶν Φαρισαίων ἐπιβουλὰς, τὰς τῶν ἡγουμένων συκοφαντίας, τὰ ἐμπτύσματα, τὰ ῥαπίσματα, τὰς κατὰ νώτου πληγὰς, τὴν τῶν στρατιωτῶν παροινίαν, καὶ αὐτὸν ἐν ἐσχάτοις τὸν ἐπὶ ξύλου θάνατον; Λάβαν δὲ θυγατέρες, ἀνδρὸς εἰδωλολατροῦντος ἔτι, Λεία καὶ Ῥαχήλ. Κέκληνται γὰρ ἐξ ἐθνῶν, πρώτη μὲν ἡ τῶν Ἰουδαίων","english":"That Israel was delivered from the slavery of the Egyptians by many great labors is not unclear. For the whole creation fought against them. A sign, then, that Israel was not redeemed without sweat, and that Jacob's slavery, which was being accomplished surely not without toil, became God's thereafter through the worship in the law. And when the seven years of the elder were completed, he took Rachel, that is, the younger, who was also desired in the beginning. For the Church from the Gentiles, the sheep of God, has been called second after the first; for Rachel is interpreted thus, as I have already said before. And that Christ also labored in a certain way on her behalf, the divine Jacob again showed us, having endured the seven-year toil for Rachel's sake. For if it was possible for the Son to labor, though being God by nature, how would he not have done so in this, having endured Herod's persecution in the beginning, the plots of the Pharisees, the slanders of the rulers, the spittings, the blows, the stripes on his back, the drunken insolence of the soldiers, and finally death itself on the wood? And Laban, a man still an idolater, had daughters, Leah and Rachel. For they have been called from the Gentiles, first the one of the Jews","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"Συναγωγή· ῥίζης γὰρ καὶ γένους Ἑλληνικοῦ γέγονε καὶ αὐτὸς ὁ θεσπέσιος Ἀβραάμ· δευτέρα δὲ καὶ μετὰ τὴν πρώτην ἡ νεωτέρα, τουτέστιν, ἡ Ἐκκλησία. Καὶ οἱ μὲν ὀφθαλμοὶ Λείας παραλελυμένοι καὶ ἀδρανεῖς· Ῥαχὴλ δὲ καλὴ τῷ εἴδει, καὶ ὡραία τῇ ὄψει σφόδρα. Καὶ περὶ μὲν τῶν Ἰουδαίων ἔφη που Χριστὸς τοῖς ἁγίοις ἀποστόλοις· Ἄφετε αὐτοὺς, τυφλοί εἰσιν ὁδηγοὶ τυφλῶν. Ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσι, καὶ τὰ ὦτα ὑμῶν ὅτι ἀκούουσιν. Οὐκοῦν τὸ ἄναλκες πρὸς θεοπτ[ε]ίαν τῆς Ἰουδαίων Συναγωγῆς κατασημαίνοιτο ἂν εἰκότως διὰ τῶν τῆς Λείας ὀφθαλμῶν. Τὸ δὲ σοφόν τε καὶ ἔννουν, καὶ τὸ πολὺ λίαν ἐξωραϊσμένον εἰς σύνεσιν τῶν ἐν πίστει ἐν Χριστῷ, καὶ μέντοι, καὶ τὸ ἐν ἔργοις περιφανὲς διὰ τοῦ τῆς Ῥαχὴλ προανεγράφετο κάλλους. Καὶ πρὸς μὲν τὴν τῶν Ἰουδαίων μητέρα, τὸ, Ἰδοὺ οἱ ὀφθαλμοί σου οὐκ εἰσὶν, οὐδὲ ἡ καρδία σου καλὴ, προφητικὸς ἀναβοάτω λόγος· καλείτω δὲ ὁ Χριστὸς τὴν ἐξ ἐθνῶν Ἐκκλησίαν, καὶ λεγέτω περὶ αὐτῆς· Οἱ ὀφθαλμοί σου περιστερῶν.– Ἐπεθύμησε γὰρ τοῦ κάλλους αὐτῆς, κατὰ τὴν τοῦ Ψάλλοντος φωνήν. Οὐκοῦν ἐποιεῖτο σύνοικον ὁ Χριστὸς πρῶτον μὲν τὴν τῶν Ἰουδαίων Συναγωγὴν, νυμφαγωγοῦντος Μωσέως καὶ μεσιτευόντων ἀγγέλων· ἐπ' ἐκείνην δὲ ὥσπερ δευτέραν τὴν ἐξ ἐθνῶν Ἐκκλησίαν, οἱονεὶ μεσίτου παρειλημμένου καὶ ἐπ' αὐτῇ τοῦ μακαρίου Βαπτιστοῦ. Τοιγάρτοι καὶ ἔφασκε, τὸν νοητὸν τουτονὶ καὶ θεῖον ἡμῖν κατασημαίνων γάμον· Ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν· ὁ δὲ φίλος τοῦ νυμφίου ὁ ἑστηκὼς καὶ ἀκούων αὐτοῦ, χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου. Αὕτη οὖν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται.","english":"Synagogue; for the wondrous Abraham himself was also of Greek root and lineage; and the second after the first is the younger, that is, the Church. And Leah's eyes were paralyzed and weak; but Rachel was beautiful in form and exceedingly lovely in appearance. And concerning the Jews Christ somewhere said to the holy apostles: Leave them; they are blind guides of the blind. But blessed are your eyes because they see, and your ears because they hear. Therefore the incapacity for the vision of God of the Synagogue of the Jews would reasonably be signified through the eyes of Leah. But the wise and intelligent, and the exceedingly beautified for understanding of those who are in faith in Christ, and indeed also the distinguished in works, was prefigured through the beauty of Rachel. And to the mother of the Jews let the prophetic word cry out: Behold, your eyes are not, nor is your heart beautiful; and let Christ call the Church from the Gentiles, and say concerning her: Your eyes are of doves. For he desired her beauty, according to the voice of the Psalmist. Therefore Christ first made the Synagogue of the Jews his consort, with Moses acting as bride-leader and angels as mediators; but to that one, as a second, the Church from the Gentiles, with the blessed Baptist taken as a kind of mediator for her also. And so he also said, signifying to us this intelligible and divine marriage: He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices with joy because of the voice of the bridegroom. This joy of mine, therefore, has been fulfilled.","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":"Ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι. Ἔλεος δὲ καὶ πίστις τῇ νύμφῃ τὸ ἔδνον. Ἔφη γάρ που διὰ φωνῆς προφητῶν, ὁ ἄνωθεν ἥκων καὶ ἐξ οὐρανοῦ νυμφίος πρὸς τὴν ἐξ ἐθνῶν Ἐκκλησίαν· Καὶ μνηστεύσομαί σε ἐμαυτῷ εἰς τὸν αἰῶνα, καὶ μνηστεύσομαί σε ἐμαυτῷ ἐν δικαιοσύνῃ καὶ κρίματι, καὶ ἐν ἐλέει, καὶ ἐν οἰκτιρμοῖς. Καὶ μνηστεύσομαί σε ἐμαυτῷ ἐν πίστει, καὶ ἐπιγνώσῃ τὸν Κύριον. Ἠγάγετο μὲν γὰρ, καθάπερ ἔφην ἀρτίως, πρὸ τῆς ἐξ ἐθνῶν Ἐκκλησίας τὴν πρεσβυτέραν. Ἀλλ' ὁ τῆς μνηστείας τρόπος, καὶ τῆς συναφείας ἡ δύναμις, οὐκ εἰς αἰῶνα γέγονεν. Ἔφη γάρ που πάλιν περὶ αὐτῆς, ὅτι Αὕτη οὐ γυνή μου· καὶ ἐγὼ οὐκ ἀνὴρ αὐτῆς. Καὶ πάλιν· Ἔδωκα αὐτῇ βιβλίον ἀποστασίου εἰς τὰς χεῖρας αὐτῆς. Ἀποβέβληται γὰρ ὡς πεπορνευμένη, καὶ ἐπὶ τοῖς ἄγαν ἀπηχεστάτοις κατεγνωσμένη. Ἔφη γάρ που περὶ αὐτῆς· Ἐὰν ἐξαποστείλῃ ἀνὴρ τὴν γυναῖκα αὐτοῦ, καὶ ἀπέλθῃ ἀπ' αὐτοῦ, καὶ γένηται ἀνδρὶ ἑτέρῳ, μὴ ἀνακάμπτουσα ἀνακάμψει πρὸς αὐτὸν ἔτι; οὐ μιαινομένη μιανθήσεται ἡ γυνὴ ἐκείνη; Καὶ σὺ ἐξεπόρνευσας ἐν ποιμέσι πολλοῖς, καὶ ἀνάκαμπτε πρός με, λέγει Κύριος. Ἆρον εἰς εὐθεῖαν τοὺς ὀφθαλμούς σου, καὶ ἴδε ποῦ ἐξεφύρθης. Ἐπὶ ταῖς ὁδοῖς ἐκάθισας αὐταῖς ὡσεὶ κορώνη ἠρημωμένη, καὶ ἐμίανας τὴν γῆν ἐν ταῖς πορνείαις σου, καὶ ἐν ταῖς κακίαις σου, καὶ ἔσχες ποιμένας πολλοὺς εἰς πρόσκομμα σαυτῇ. Ὄψις πόρνης ἐγένετό σοι ἀπηναισχύντησας πρὸς πάντας. Οὐχ ὡς οἰκεῖόν με ἐκάλεσας καὶ πατέρα καὶ ἀρχηγὸν τῆς παρθενίας σου· μὴ διαμενεῖ εἰς τὸν αἰῶνα; Ἀλλ' ἐν τούτοις μὲν ἡ πρεσβυτέρα·","english":"That one must increase, but I must decrease. Mercy and faith are the bridal gift for the bride. For he said somewhere through the voice of the prophets—the bridegroom who comes from above and from heaven, to the Church from the nations: And I will betroth you to myself forever, and I will betroth you to myself in righteousness and judgment, and in mercy and in compassion. And I will betroth you to myself in faith, and you shall know the Lord. For he married, just as I said a moment ago, the elder before the Church from the nations. But the manner of the betrothal, and the power of the union, did not last forever. For he said somewhere again concerning her: This one is not my wife, and I am not her husband. And again: I gave a bill of divorce into her hands. For she has been cast off as one who has played the whore, and condemned for the most abominable things. For he said somewhere concerning her: If a man sends away his wife, and she departs from him, and becomes another man's, will she not return to him any more? Will that woman not be utterly defiled? And you have played the whore with many shepherds, and yet return to me, says the Lord. Lift up your eyes straight ahead, and see where you have been defiled. You sat upon those roads like a deserted crow, and you defiled the land with your whoredoms and with your wickednesses, and you took many shepherds as a stumbling block for yourself. You became a harlot's face; you grew shameless toward all. Did you not call me your own, and father, and leader of your virginity? Will it not remain forever? But in these things, the elder...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"Ῥαχὴλ δὲ τὴν νεωτέραν, τουτέστι, τὴν ἐξ ἐθνῶν Ἐκκλησίαν, ἑαυτῷ μνηστεύεται, καὶ τοῦτο διηνεκῶς. Τὸ δὲ ἐμαυτῷ, νοείσθω κατὰ τοιόνδε τρόπον. Ἐμνηστεύσατο μὲν γὰρ τὴν Ἰουδαίων Συναγωγὴν, ἀλλὰ διὰ μεσίτου Μωσέως. Συνήφθη δὲ ὥσπερ τῇ ἐξ ἐθνῶν Ἐκκλησίᾳ, φωναῖς ἰδίαις αὐτὴν εἰς τοῦτο καλῶν, καὶ καθ' ἕνα τῶν ἐπὶ τῆς γῆς ὁρώμενος ἄνθρωπος. Κατένευε γὰρ τῇ νύμφῃ βοώσῃ· Δεῖξόν μοι τὴν ὄψιν σου, καὶ ἀκούτισόν μοι τὴν φωνήν σου. Ἤκουον μὲν γὰρ καὶ οἱ πάλαι λαλοῦντος αὐτοῦ, πλὴν διὰ Μωσέως ἢ προφητῶν. Ἐν ἐσχάτοις δὲ τοῦ αἰῶνος καιροῖς, αὐτὸς ἡμῖν δι' ἑαυτοῦ λελάληκεν ὁ Υἱὸς, καθὰ καὶ ὁ σοφὸς μεμαρτύρηκε Παῦλος. ηʹ. Ἄξιον δὲ πρὸς τούτοις, καὶ τὴν τῶν ἐξ Ἰακὼβ γεγονότων υἱῶν πολυπραγμονῆσαι γένεσιν· ὁπόσοι τε, καὶ τίνων ἐξέφυσαν ἰδεῖν. Τέτοκε τοίνυν πρώτη μὲν ἡ Λεία τέσσαρας· Ῥουβεὶμ, Συμεὼν, Λευῒ καὶ Ἰούδαν. Ἐπειδὴ δὲ ἦν στεῖρα καὶ ἄτεκνος ἔτι Ῥαχὴλ,ἀλύουσα\n\nσφόδρα καὶ ἀπορουμένη, τὸ τῆς ἀπαιδίας κατασοφίζεται χρῆμα. Πείθει γὰρ τὸν Ἰακὼβ λέγουσα· Ἰδοὺ ἡ παιδίσκη μου Βάλλα. Εἴσελθε πρὸς αὐτὴν, καὶ τέξεται ἐπὶ τῶν γονάτων μου, καὶ τεκνοποιήσομαι κἀγὼ ἐξ αὐτῆς. Οὗ καὶ εἰς πέρας ἐξενηνεγμένου, δύο [ἐ]γενέσθην τῷ Ἰακὼβ υἱοὶ, Δάν τε καὶ Νεφθαλείμ. Λεία γε μὴν Ζελφὰν τὴν ἑαυτῆς οἰκότριβα παρευνάζουσα δυοῖν ἑτέροιν πατέρα γενέσθαι ποιεῖ, Γὰδ καὶ Ἀσήρ. Καὶ τί μετὰ τοῦτο; Ἐπορεύθη δὲ, φησὶν, Ῥουβεὶμ ἐν ἡμέραις θερισμοῦ πυρῶν, καὶ εὗρε μῆλα μανδραγόρου ἐν τῷ ἀγρῷ, καὶ ἤνεγκεν αὐτὰ πρὸς Λείαν τὴν μητέρα αὐτοῦ. Εἶπε δὲ Ῥαχὴλ τῇ Λείᾳ τῇ ἀδελφῇ αὐτῆς· Δός μοι τῶν μανδραγορῶν τοῦ υἱοῦ σου· εἶπε δὲ Λεία·","english":"But Rachel he betroths to himself as the younger, that is, the Church from the Gentiles, and this continually. And let “to myself” be understood in some such way as this. For he betrothed to himself the Synagogue of the Jews, but through Moses as a mediator. But he was joined, as it were, to the Church from the Gentiles, calling her to this by his own voice, and being seen as one of the men upon the earth. For he nodded assent to the bride as she cried out: Show me your face, and let me hear your voice. For those of old also heard him speaking, yet through Moses or the prophets. But in the last times of the age, the Son himself has spoken to us through himself, as also the wise Paul has testified. 8. In addition to these things, it is worthwhile to examine closely the birth of the sons who came from Jacob—how many they were, and from whom they sprang forth to see the light. Leah, then, first bore four: Reuben, Simeon, Levi, and Judah. But since Rachel was still barren and childless, greatly distressed and at a loss, she devises a clever scheme for her childlessness. For she persuades Jacob, saying: Behold my maidservant Bilhah. Go in to her, and she shall bear upon my knees, and I too shall have children by her. When this had been carried out to its completion, two sons were born to Jacob, Dan and Naphtali. Leah, moreover, bringing her own household slave Zilpah to lie beside him, makes her the mother of two others, Gad and Asher. And what after this? And Reuben went, it says, in the days of the wheat harvest, and found mandrake apples in the field, and brought them to Leah his mother. And Rachel said to Leah her sister: Give me of the mandrakes of your son. And Leah 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":200,"ref":"p200","source":"Οὐχ ἱκανόν σοι ὅτι ἔλαβες τὸν ἄνδρα μου, μὴ καὶ τοὺς μανδραγόρας τοῦ υἱοῦ μου λήψῃ; Εἶπε δὲ Ῥαχήλ, Οὐχ οὕτως· κοιμηθήτω μετὰ σοῦ τὴν νύκτα ταύτην ἀντὶ τῶν μανδραγορῶν τοῦ υἱοῦ σου. Εἰσῆλθε δὲ Ἰακὼβ ἐξ ἀγροῦ ἑσπέρας, καὶ ἐξῆλθε Λεία εἰς συνάντησιν αὐτῷ, καὶ εἶπε· Πρός με εἰσελεύσῃ σήμερον. Μεμίσθωμαι γάρ σε ἀντὶ τῶν μανδραγορῶν τοῦ υἱοῦ μου. Οὗ δὴ γεγονότος, τέτοκε πάλιν Λεία τὸν Ἰσάχαρ, ἐπ' αὐτῷ δὲ καὶ Ζαβουλών. Ἡκόντων δὲ ἤδη πρὸς τοῦτο λοιπὸν ἀριθμοῦ τῶν ἐξ Ἰσραὴλ, Ἐμνήσθη, φησὶν, ὁ Θεὸς τῆς Ῥαχὴλ, καὶ ἐπήκουσεν αὐτῆς Κύριος, καὶ ἀνέῳξεν αὐτῆς τὴν μήτραν, καὶ συλλαβοῦσα ἔτεκε τῷ Ἰακὼβ υἱόν. Εἶπε δὲ Ῥαχήλ· Ἀφεῖλεν ἀπ' ἐμοῦ ὁ Θεός μου τὸ ὄνειδος· καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Ἰωσὴφ, λέγουσα· Προσέθετό μοι ὁ Θεὸς υἱὸν ἕτερον. Τέτοκε δὲ πρὸς τούτῳ Βενιαμίν. Ἔχει δὲ οὕτω πάλιν τὰ ἐπ' αὐτῇ γεγραμμένα· Ἐγένετο δὲ, ἡνίκα ἤγγισε Χαβραθὰ τοῦ ἐλθεῖν εἰς γῆν Ἐφραθᾶ, ἔτικτε Ῥαχήλ, Καὶ ἐδυστόκησεν ἐν τῷ τοκετῷ· ἐγένετο δὲ, ἐν τῷ σκληρῶς αὐτὴν τίκτειν, εἶπεν αὐτῇ ἡ μαία· Θάρσει· καὶ γὰρ οὗτός σοί ἐστιν υἱός. Ἐγένετο δὲ, ἐν τῷ ἀφιέναι αὐ τὴν τὴν ψυχὴν (ἀπέθνησκε γὰρ), ἐκάλεσε τὸ ὄνομα αὐτοῦ, υἱὸς ὀδύνης μου. Ὁ δὲ πατὴρ ἐκάλεσεν αὐτὸν Βενιαμίν. Δυστοκήσασα τοίνυν ἐπὶ τέλει Ῥαχὴλ, ἐπ' αὐταῖς ὠδῖσι τῶν καθ' ἡμᾶς ἀπηλλάττετο. Ὧδε μὲν οὖν ἔχει τῶν ἐξ Ἰακὼβ ἡ γένεσις· ἀλλὰ τίς ἂν εἴη τῶν γεγραμμένων ὁ ἐσωτάτω νοῦς, εἰδείη μὲν ἃν αὐτὸς ὁ πάντα εἰδὼς, Ἐν ᾧ πάντες εἰσὶν οἱ θησαυροὶ τῆς σοφίας, καὶ τῆς γνώσεως ἀπόκρυφοι, κατὰ τὸ γεγραμμένον.","english":"Was it not enough for you that you took my husband, that you would also take my son’s mandrakes? And Rachel said, Not so; let him lie with you tonight in exchange for your son’s mandrakes. And Jacob came in from the field in the evening, and Leah went out to meet him and said, You will come in to me today, for I have hired you in exchange for my son’s mandrakes. When this had happened, Leah bore Issachar again, and after him Zebulun. But when the number of those from Israel had now at last come to this, God remembered Rachel, it says, and the Lord heard her and opened her womb, and she conceived and bore a son to Jacob. And Rachel said, God has taken away my reproach; and she called his name Joseph, saying, God has added to me another son. And in addition to this she bore Benjamin. And what is written concerning her again stands thus: And it came to pass, when she drew near to Chabratha to come into the land of Ephratha, that Rachel was in labor, and she had a difficult delivery in her labor; and it came to pass, while she was giving birth with difficulty, the midwife said to her, Take courage, for this also is a son for you. And it came to pass, as she was giving up her soul (for she was dying), she called his name Son of my sorrow; but his father called him Benjamin. Having therefore had a difficult delivery at the end, Rachel was departing amid the very pangs of those who are ours. Such, then, is the generation of those from Jacob; but what the innermost meaning of what is written might be, he himself would know who knows all things, in whom all the treasures of wisdom and knowledge are hidden, according to what is written.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"Λεπτοῖς δὲ ἡμεῖς καταθρήσωμεν ὀφθαλμοῖς, καὶ τῆς ἐν αὐτοῖς ἀχλύος τὸ πάχος κατισχνοῦν ὡς ἔνι, πειρώμενοι, τῷ σοφοῦντι τυφλοὺς ἐκεῖνο λέγωμεν· Ἀποκάλυψον τοὺς ὀφθαλμούς μου, καὶ κατανοήσω τὰ θαυμάσια ἐκ τοῦ νόμου σου. Οὐκοῦν (ἐπανήξω γὰρ εἰς τὸ ἐν ἀρχαῖς καὶ ἀναμνήσω πάλιν ὧν ἔφην), Λείαν μὲν τὴν πρεσβυτέραν, τῇ τῶν Ἰουδαίων Συναγωγῇ παρεικαστέον εὖ μάλα· Ῥαχὴλ δὲ αὐτὴν, τῶν ἐθνῶν Ἐκκλησίαν ὑπάρχειν ὑποληψόμεθα. Κρηπῖδα δὲ ὥσπερ προϋποθέντες τῶν λόγων τὴν ἐπὶ τῷδε πίστιν, τὰ λοιπὰ προσποιήσωμεν. θʹ. Τέτοκε τοίνυν ἡ Λεία πρώτη τέσσαρας, εἶτα μεταξὺ γεγόνασιν ἐκ δυοῖν θεραπαίναιν Βάλλας τε καὶ Ζελφᾶς, ἕτεροι τέσσαρες. Ἐπειδὴ δὲ τοὺς ἐν ἀγροῖς εὑρημένους παρὰ Ῥουβεὶμ μανδραγόρας διενείμαντο πρὸς ἀλλήλας Λεία τε καὶ Ῥαχὴλ, ἄμφω γεγόνασι μητέρες· καὶ τίκτει μὲν Λεία πρὸς ἐκείνοις τοῖς τέσσαρσι τὸν Ἰσάχαρ, ὅ ἐστι μισθός· εἶτα τὸν Ζαβουλὼν, ὃ σημαίνει πάλιν ἑρμηνευόμενον εὐλογία τε καὶ εὐοδία. Τέτοκε δὲ καὶ Ῥαχὴλ τὸν Ἰωσὴφ, ὅ ἐστι προσθήκη Θεοῦ. Καὶ μετ' αὐτὸν ἐν τέλει τὸν Βενονὶ, ὅ ἐστι υἱὸς ὀδύνης. Πρώτη μὲν γὰρ ἐτέκνωσε τῷ Θεῷ τὴν τῶν Ἰουδαίων πληθὺν ἡ ἐν χρόνῳ πρεσβυτέρα, τουτέστιν, ἡ Συναγωγή. Ὅτι δὲ τοὺς ἐξ αὐτῆς γεγονότας, υἱοὺς ἐκάλει Θεὸς, συνήσεις εὖ μάλα, πρὸς Μωσέα μὲν λέγοντος· Υἱὸς πρωτότοκός μου Ἰσραήλ. Διά γε φωνῆς Ἠσαΐου· Ἄκουε,οὐρανὲ, καὶ ἐνωτίζου, ἡ γῆ· ὅτι Κύριος ἐλάλησεν· Υἱοὺς ἐγέννησα καὶ ὕψωσα· αὐτοὶ δέ με ἠθέτησαν. Πλὴν ὅτι γεγέννηνται μὲν ἐξ ἐλευθέρων διὰ τοὺς πατέρας, οἷς οὐκ ἐπέῤῥιπτε τὸν ἐκ νόμου ζυγόν·","english":"Let us observe with careful eyes, and, attempting as far as possible to thin out the thickness of the mist that lies upon them, let us say to him who gives sight to the blind—I mean that word: Open my eyes, and I will consider the wonders of your law. Therefore (for I will return to what was said at the beginning and recall again what I stated), Leah the elder must very well be compared to the Synagogue of the Jews; but Rachel we will understand to be the Church of the Gentiles. And having as it were first laid down the faith in this as a foundation for our words, let us proceed to the rest. 9. Leah, then, first bore four sons; then in between, from the two handmaids Bilhah and Zilpah, there were four others. But when Leah and Rachel had divided between themselves the mandrakes found in the fields by Reuben, both became mothers; and Leah, in addition to those four, bears Issachar, which means \"wages\"; then Zebulun, which again, when interpreted, means \"blessing\" and \"prosperity.\" And Rachel also bore Joseph, which means \"addition of God.\" And after him, at the end, Benjamin, which means \"son of pain.\" For the elder in time—that is, the Synagogue—first bore to God the multitude of the Jews. And that God called those born of her sons, you will understand very well, when he says to Moses: Israel is my firstborn son. And through the voice of Isaiah: Hear, O heavens, and give ear, O earth, for the Lord has spoken: I have begotten sons and exalted them, but they have rejected me. However, they were born of free women on account of the fathers, upon whom he did not cast the yoke of the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"τὴν γάρ τοι τῶν πατέρων ἐλευθερίαν καὶ αὐτὸς ἡμῖν ὁ θεσπέσιος Παῦλος παρέδειξε, λέγων· Ἐγὼ δὲ ἔζων χωρὶς νόμου ποτέ. Τὸ, ἐγὼ, τῇ ῥίζῃ τοῦ γένους ἀνατιθεὶς, καὶ ταῖς τῶν πατέρων ἀνάπτων κεφαλαῖς. Ὅτι δὲ ἔμελλον, κἂν εἰ γεγόνασιν ἐξ ἐλευθέρων, τὸν τῆς κατὰ νόμον δουλείας\n\nὑποδραμεῖσθαι ζυγὸν, παραδείξειεν ἂν ἡμῖν αἰνιγματωδῶς ἡ γειτονεύουσα καὶ παρεζευγμένη γένεσις τῶν τεσσάρων, οἳ καὶ γεγόνασιν ἐκ θεραπαινῶν. Ἀλλ' ἔστι τι καὶ ἐν αὐτοῖς μυστήριον. Οἱ μὲν γὰρ ἐκ Βάλλας, Δάν τε καὶ Νεφθαλεὶμ, ἐπεγράφοντο τῇ Ῥαχήλ· οἱ δέ γε τῆς Ζελφᾶς, Γὰδ καὶ Ἀσὴρ, ἐπεγράφοντο τῇ Λείᾳ, καὶ τῶν ἐκ Βάλλας ἦσαν ὀψιγενέστεροι. Ἀλλ', οἶμαί που, πάντως ἐπαπορήσειεν ἄν τις, καὶ μάλα εἰκότως, πῶς ἂν οἱ ἐκ δούλης, φημὶ τῆς Βάλλας, ἐπιγράφοιντο τῇ Ῥαχήλ· καίτοι τῆς ἐξ ἐθνῶν Ἐκκλησίας ἀποπληροῦσι τὸν τύπον. Τί οὖν πρὸς τοῦτό φαμεν; Ὅτι γεγόνασιν ἐν ἀρχαῖς οἱ μακάριοι προφῆται καταριθμούμενοι μὲν ἐν τέκνοις τῆς δουλευούσης Ἰερουσαλὴμ, υἱοὶ δὲ τρόπον τινὰ τῆς ἐξ ἐθνῶν Ἐκκλησίας. Ἐφρόνουν γὰρ τὰ αὐτῆς, ἀναδειχθήσεσθαι λέγοντες, καὶ ἀναλάμψειν κατὰ καιροὺς τὸ Χριστοῦ μυστήριον, καὶ διὰ μυρίων ὅσων σχημάτων προανατυποῦντες αὐτὸ, μονονουχὶ δὲ καὶ εἰς ὄψιν ἄγοντες τοῖς ἀρχαιοτέροις. Οἱ δὲ μετ' ἐκείνους ἔτι πάλιν εἰς δουλείαν γεγεννημένοι, Χριστὸν οὐ προσήκαντο, τῆς ἐλευθερίας τὸν χορηγόν· ὅτι δὲ ἀμείνους οἱ πρῶτοι τῶν μετ' αὐτοὺς, ἀταλαίπωρον ἰδεῖν, Θεοῦ λέγοντος διὰ φωνῆς Ἠσαΐου· Πῶς ἐγένετο πόρνη πόλις πιστὴ Σιὼν πλήρης κρίσεως, ἐν ᾗ δικαιοσύνη ἐκοιμήθη ἐν αὐτῇ, νῦν δὲ φονευταί;","english":"For indeed the blessed Paul himself also showed us the freedom of the fathers, saying: But I was once alive apart from the law. He assigns the \"I\" to the root of the race, and traces it up to the heads of the fathers. But that they were going to submit to the yoke of slavery according to the law, even if they had been born of free parents, the neighboring and closely joined generation of the four, who were also born of maidservants, would show us enigmatically. But there is also a mystery in them. For those from Bilhah, Dan and Naphtali, were enrolled under Rachel; while those of Zilpah, Gad and Asher, were enrolled under Leah, and were later-born than those from Bilhah. But, I think, someone might altogether raise a difficulty, and very reasonably, how those born of a maidservant—I mean Bilhah—could be enrolled under Rachel, although they fulfill the type of the Church from the nations. What then do we say to this? That in the beginning the blessed prophets were counted among the children of the enslaved Jerusalem, but were in a certain way sons of the Church from the nations. For they thought her thoughts, saying that the mystery of Christ would be brought to light and would shine forth in due seasons, and fore-figuring it through countless forms, and almost bringing it before the eyes of the more ancient. But those after them, born again into slavery, did not receive Christ, the provider of freedom; and that the first were better than those after them, it is easy to see, since God says through the voice of Isaiah: How has the faithful city Zion become a harlot, full of judgment, in which righteousness slept within her, but now murderers?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"Συνίης ὅπως πλήρης μὲν κρίσεως, τουτέστιν, ὀρθότητος, καὶ δικαίων κατάλυμα λέγει γενέσθαι τὴν Ἱερουσαλὴμ, ἤτοι τὴν Σιὼν, ἐκμεμεστῶσθαι δὲ φονευτῶν ἐν ὑστέροις. ιʹ. Ἴδοι δ' ἄν τις, καὶ μάλα σαφῶς, καὶ ἐξ αὐτῶν, εἰ βούλοιτο, τῶν ὀνομάτων, ὅτι τρόφιμοι μὲν Ἐκκλησίας εἶεν ἂν οἱ διὰ τῆς Βάλλας· ἐχθροὶ δὲ μᾶλλον οἱ ἐκ Ζελφᾶς. Ἑρμηνεύεται μὲν γὰρ ὁ Δὰν, κρίσις· Νεφθαλεὶμ δὲ, πλατυσμός. Τοῦτο γέγονε τοῖς προφήταις τὸ κήρυγμα. Ὅτι γὰρ ἔμελλεν ὁ Χριστὸς κρῖναι τὴν οἰκουμένην ἐν δικαιοσύνῃ, καὶ καταψηφίσασθαι μὲν ὡς πλεονεκτήσαντος καὶ ἀνῃρηκότος ἡμᾶς τοῦ Σατανᾶ· σῶσαι δὲ καὶ ἡμᾶς, καὶ ἐκ πολλῆς ἄγαν στενοχωρίας εἰς πλατεῖαν ὥσπερ μεταστῆσαι καρδίαν, χαλεπὸν οὐδὲν ἐπιδεῖξαι πάλιν. Ὁ μὲν γὰρ μακάριος Ψαλμῳδὸς ἀνακέκραγε λέγων, ὡς ἐκ προσώπου τῶν ἐν Χριστῷ καὶ ἡγιασμένων ἐν πνεύματι· Ὁδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας τὴν καρδίαν μου. Ὁ δέ γε σοφώτατος Παῦλος ἑτεροζυγεῖν ἐθέλουσι τοῖς ἐκ Κορίνθου πεπιστευκόσιν ἐπιστέλλει, λέγων· Τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι, ἡ καρδία ἡμῶν πεπλάτυται. Οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν· τὴν δὲ αὐτὴν ἀντιμισθίαν ὡς τέκνοις λέγω. Πλατύνθητε καὶ ὑμεῖς, μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις. Ὅτι δὲ κρίσις ὀρθὴ καὶ δικαία γέγονε παρὰ Χριστοῦ, σαφηνιεῖ μὲν πάλιν αὐτὸς ὁ μακάριος Δαβὶδ, τὸ τῶν πλεονεκτηθέντων πρόσωπον ἑαυτῷ περιτιθεὶς, καὶ λέγων πρὸς τὸν τῶν ὅλων Σωτῆρα Χριστόν· Ἐξεγέρθητι, Κύριε, καὶ πρόσσχες τῇ κρίσει μου, ὁ Θεός μου, ὁ Κύριός μου, εἰς τὴν δίκην μου.","english":"You understand how he says that Jerusalem, that is Zion, became full of judgment—that is, of uprightness—and a dwelling place of the righteous, but in later times was filled with murderers. 10. One could see, quite clearly, even from the names themselves, if one wished, that those through Bilhah would be nurslings of the Church, but those from Zilpah rather enemies. For Dan is interpreted as \"judgment,\" and Naphtali as \"broadening.\" This became the proclamation for the prophets. For that Christ was going to judge the world in righteousness, and to condemn Satan as one who had taken advantage of us and destroyed us, but to save us as well and to transfer us, as it were, from great constriction into a broad heart—it is no difficult thing to show again. For the blessed Psalmist cried out, saying, as from the person of those in Christ and sanctified in the Spirit: I ran the way of your commandments, when you broadened my heart. And the most wise Paul, writing to those among the Corinthians who wished to be unequally yoked with unbelievers, says: Our mouth has been opened to you, Corinthians, our heart has been broadened. You are not constricted in us, but you are constricted in your own affections; and I say the same recompense as to children. Be broadened also yourselves, do not become unequally yoked with unbelievers. And that judgment has become upright and just from Christ, the blessed David himself will again make clear, putting upon himself the person of those who had been taken advantage of, and saying to the Savior of all, Christ: Awake, Lord, and attend to my judgment, my God, my Lord, for my cause.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"Αὐτός γε μὴν ὁ Σωτὴρ ἐναργὲς τοῦτο καθίστησι λέγων· Νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω· κἀγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν. Ὁρᾷς ὅτι κρίσιν ἡμῖν ἐσομένην δικαίαν καὶ καρδίας πλατυσμὸν οἱ προφῆται προανεκήρυττον τὸ ἐπὶ Χριστῷ λαλοῦντες μυστήριον; Γεγόνασι τοίνυν ἐκ Βάλλας Δάν τε καὶ Νεφθαλεὶμ, ὅ ἐστι κρίσις καὶ πλατυσμός· ἀπὸ δέ γε τῆς Ζελφᾶς Γὰδ καὶ Ἀσήρ· καὶ διερμηνεύεται δὲ πειρατήριον ὁ Γὰδ, πλοῦτός γε μὴν ὁ Ἀσήρ. Ἆρ' οὖν οὐχὶ τοιοῦτοιγεγόνασιν οἱ τελευταῖοι μετὰ τοὺς πρώτους τῶν Ἰουδαίων λαοί; Εἶτα πῶς ἀμφίλογον; Ἐξ αὐτῶν γὰρ τοῦτο κατίδοι τις ἂν τῶν κατὰ Χριστὸν γεγονότων. Οἱ μὲν γὰρ ἐπείραζον αὐτὸν μετὰ τῶν καλουμένων Ἡρωδιανῶν, λέγοντες· Διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ, καὶ οὐ μέλει σοι περὶ οὐδενός· οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων, ἀλλ' ἐπ' ἀληθείας τὴν ὁδὸν τοῦ Θεοῦ διδάσκεις· ἔξεστι δοῦναι κῆνσον Καίσαρι, ἢ οὔ; Προσῄεσαν δὲ πειράζοντες, ἵνα παγιδεύσωσιν αὐτόν. Μεμαρτύρηκε γὰρ οὕτως ὁ θεσπέσιος εὐαγγελιστής. Οἱ δὲ λημμάτων ἕνεκα καὶ φιλοκερδίας οὐ παρεδέχοντο τὸν ὑιόν. Ἔφησαν γὰρ, φησὶν, ἐν ἑαυτοῖς· Οὗτός ἐστιν","english":"The Savior himself makes this clear when he says: Now is the judgment of this world, now the ruler of this world will be cast out; and I, if I be lifted up from the earth, will draw all people to myself. Do you see that the prophets foretold that a just judgment and an enlargement of heart would come to us, speaking the mystery that concerns Christ? So then, from Bilhah were born Dan and Naphtali, which means judgment and enlargement; and from Zilpah, Gad and Asher; and Gad is interpreted as a place of trial, while Asher means wealth. Were not, then, the later peoples of the Jews of this sort, after the first ones? How, then, is it ambiguous? For one could see this from the very things that happened in the time of Christ. For some tested him together with those called Herodians, saying: Teacher, we know that you are true, and you care for no one; for you do not look at the face of men, but you teach the way of God in truth; is it lawful to give tribute to Caesar, or not? They came forward testing him, in order to trap him. For the inspired evangelist has testified thus. But others, for the sake of gain and love of profit, did not receive the Son. For they said, it says, among themselves: This is","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"ὁ κληρονόμος, δεῦτε, ἀποκτείνωμεν αὐτὸν, ἵνα ἡμῶν ἡ κληρονομία γένηται. Ὅτι δὲ φιλόπλουτοι καὶ φιλοκερδεῖς ἄγαν οἱ Φαρισαῖοι γεγόνασι, καὶ τὸ τῶν Γραμματέων ἀνόσιον στῖφος, κατίδοι τις ἂν, καὶ λίαν ἑτοίμως, τοῖς περὶ αὐτῶν γεγραμμένοις τὸν νοῦν ἐνιείς. Ὁ μὲν γὰρ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ἀπεμπολῆσαι δεῖν ἔφασκε τὸν ἐπίγειον πλοῦτον τοῖς τὰ ἄνω φρονεῖν ᾑρημένοις, καὶ διανέμειν τὰ ὄντα πτωχοῖς, ἵνα τὸν ἄνω κερδάνωσι θησαυρόν. Ἀλλ', ὥς φησιν ὁ εὐαγγελιστὴς, ἤκουον ταῦτα οἱ Γραμματεῖς καὶ οἱ Φαρισαῖοι φιλάργυροι ὄντες, καὶ ἐξεμυκτήριζον αὐτόν. Ὅτι δὲ καὶ μέχρι τῶν ἄγαν εὐτελεστέρων καθικνούμενοι, μετὰ πολλῆς ἀκριβείας λεπτολογίαις ἐσπούδαζον, οὐδὲ τὸ βραχὺ μεθιέντες τοῖς μὴ προσάγουσι κατὰ νόμον τὰς τεταγμένας δεκάτας, καίτοι τοῦ νόμου πεφροντικότες ὀλίγα, παντελῶς αὐτοῖς διεσάφει λέγων ὁ Κύριος· Οὐαὶ ὑμῖν, Γραμματεῖς καὶ Φαρισαῖοι ὑποκριταὶ, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον, καὶ τὸ ἄνηθον, καὶ τὸ κύμινον· καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν, καὶ τὸν ἔλεον, καὶ τὴν πίστιν. Οὐκοῦν ὁ μὲν Γὰδ πειρατήριον, πλοῦτος δὲ ὁ Ἀσήρ. Καὶ ἄμφω ἐγενέσθην ἐκ θεραπαίνης τῆς Ζελφᾶς, μετὰ τὸν Δάν τε καὶ Νεφθαλεὶμ, οἳ ἦσαν ἐκ Βάλλας. Ἀλλ' ἐν τούτοις μὲν, ἡμῖν ὁ πρὸ τῆς τοῦ Σωτῆρος ἡμῶν ἐπιδημίας καιρὸς γεγράφθω· καθ' ὃν ἦν ἔτι στεῖρα Ῥαχὴλ, τουτέστιν, ἡ ἐξ ἐθνῶν Ἐκκλησία· ἣ ὅτι τέξεται πολλοὺς, καὶ ἀναριθμήτων ἔσται τροφὸς, προανακέκραγε μὲν Ἡσαΐας λέγων· Εὐφράνθητι, στεῖρα, ἡ οὐ τίκτουσα. Ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα· ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.","english":"The heir, come, let us kill him, so that the inheritance may become ours.” That the Pharisees were exceedingly fond of wealth and greedy for gain, and that the unholy band of the Scribes was too, one may see, and very readily, by applying the mind to what has been written about them. For our Lord Jesus Christ said that those who have chosen to set their minds on things above must sell off earthly wealth and distribute their possessions to the poor, so that they may gain the treasure above. But, as the evangelist says, the Scribes and the Pharisees, being lovers of money, heard these things and sneered at him. And that, reaching even to the most trivial matters, they busied themselves with hair-splitting with great precision, not even letting go the smallest point against those who did not bring the appointed tithes according to the law—although they cared little for the law—the Lord made completely clear to them when he said: “Woe to you, Scribes and Pharisees, hypocrites, because you tithe mint and dill and cumin, and you have neglected the weightier matters of the law: justice, and mercy, and faith.” Therefore Gad is a den of robbers, and Asher is wealth. And both were born of Zilpah the maidservant, after Dan and Naphtali, who were from Bilhah. But in these things let the time before the coming of our Savior be written for us—the time when Rachel was still barren, that is, the Church from the nations; and that she will bear many and will be the nurse of countless children, Isaiah proclaimed beforehand, saying: “Rejoice, barren woman, you who do not give birth. Break forth and cry out, you who do not labor in childbirth; for the children of the desolate are more than those of her who has a husband.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"Διεσάφει δὲ καὶ αὐτὸς ὁ θεσπέσιος Δαβὶδ περὶ Θεοῦ λέγων· Ὁ κατοικίζων στεῖραν ἐν οἴκῳ, μητέρα ἐπὶ τέκνοις εὐφραινομένην. Ἔφη δέ που πρὸς αὐτὴν καὶ ὁ τῶν ὅλων Δεσπότης καὶ Θεός· Ἆρον κύκλῳ τοὺς ὀφθαλμούς σου, καὶ ἴδε πάντας. Καὶ πάλιν· Ἰδοὺ οὗτοι πόῤῥωθεν ἔρχονται, οὗτοι ἀπὸ βοῤῥᾶ, καὶ οὗτοι ἀπὸ θαλάσσης, ἄλλοι δὲ ἐκ γῆς Περσῶν. Φέρε δὴ οὖν, εἰ δοκεῖ, καταθρῶμεν ὁπηνίκα καὶ ὅπως τέτοκεν ἡ στεῖρα. Οὐκοῦν μετ' ἐκείνους οἳ γεγόνασιν ἐκ θεραπαινῶν, τοὺς ἐν ἀγρῷ μανδραγόρας εὑρίσκει Ῥουβεὶμ, ὁ ἐξ Ἰακὼβ πρωτότοκος· προσκομίζει δὲ Λείᾳ τῇ ἰδίᾳ μητρί. Ἡ δὲ τῇ Ῥαχὴλ ζητούσῃ δίδωσι. Καὶ τίκτει μὲν Λεία, λαβοῦσα τοὺς μανδραγόρας, δύο πάλιν υἱοὺς, τόν τε Ἰσάχαρ καὶ μέντοι καὶ τὸν Ζαβουλών. Εἶτα μέμνηται Θεὸς τῆς Ῥαχὴλ, καὶ διανοιχθείσης αὐτῇ τῆς μήτρας, καὶ αὐτὴ τέτοκε τὸν Ἰωσὴφ, καὶ τελευτῶσα τὸν Βενιαμίν. Λεία μὲν οὖν ὅτι τὴν τῶν Ἰουδαίων Συναγωγὴν ὑπαινίττεται69.220, Ῥαχὴλ δὲ τὴν ἐξ ἐθνῶν Ἐκκλησίαν, προμεμήνυκεν ἡμῖν πλειστάκις ὁ λόγος. Μεθέντες δὴ οὖν ὡς ἀνόνητον ἔτι τὸ ταυτολογεῖν, λοιπὸν ἀφηγώμεθα τίνος ἂν εἶεν εἰς τύπον οἱ μανδραγόραι, διὰ τοῦ πρωτοτόκου Ῥουβεὶμ ηὑρημένοι. Τί δ' ἂν βούλοιτο δηλοῦν ἡ εἰς ἄμφω τε καὶ ἐν ἴσῳ τάχα που διανέμησις· δέδωκε γὰρ ἡ Λεία τῇ Ῥαχήλ· τί δὲ πρὸς τούτοις καὶ αὐτὴ τῶν παίδων ἡ γένεσις, ἐν ταῖς τῶν ὀνομάτων σημασίαις ὠδίνουσα τὸ μυστήριον. ιαʹ. Μανδραγόραι τοίνυν φύονται μὲν ἐν ἀγροῖς· εἶδος δὲ τὸ μῆλον αὐτοῖς.","english":"The inspired David also made this clear when he said of God: “He settles the barren woman in a house, a mother rejoicing over her children.” And somewhere the Master and God of all also said to her: “Lift up your eyes round about, and see all.” And again: “Behold, these come from afar, these from the north, and these from the sea, and others from the land of the Persians.” Come then, if it seems good, let us consider when and how the barren woman has given birth. Accordingly, after those who were born from handmaids, Reuben, the firstborn of Jacob, finds mandrakes in the field; and he brings them to Leah his own mother. And she gives them to Rachel when she asks. And Leah, having taken the mandrakes, bears two more sons, Issachar and indeed Zebulun. Then God remembers Rachel, and when her womb was opened, she too bore Joseph, and at the end Benjamin. That Leah hints at the Synagogue of the Jews, and Rachel at the Church from the Gentiles, the word has foretold to us very many times. So then, dismissing as unprofitable the repetition of the same things, let us now relate what the mandrakes, found through Reuben the firstborn, might be a type of. And what might the distribution to both and, as it were, equally signify? For Leah gave to Rachel. And in addition to these, what does the very birth of the children mean, laboring with the mystery in the meanings of the names? 11. The mandrakes, then, grow in fields; and their kind is the apple.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"Ὑπνηλὸν δὲ ὅτι τὸ χρῆμά ἐστι, καὶ βαθεῖ καταμεθύσκον κάρῳ τοὺς μετεσχηκότας, οὐ μακροῦ δεήσειν οἶμαι πρὸς ἀπόδειξιν λόγου, τὰς τῶν ἀῤῥωστούντων ἀγρυπνίας τῆς ἰατρῶν ἐμπειρίας ἔσθ' ὅτε νικώσης τῇ τῶν μανδραγορῶν φυσικῇ ἐνεργείᾳ. Οἳ καὶ ὑποφήνειαν ἡμῖν αἰνιγματωδῶς τὸ Χριστοῦ μυστήριον, ὑπνοῦντος τρόπον τινὰ δι' ἡμᾶς, καὶ καθιέντος εἰς κένωσιν ἑαυτὸν μέχρι θανάτου, εἰ καὶ ἀνεβίω πάλιν. Θεὸς γὰρ ἦν κατὰ φύσιν, καὶ γέγονε σάρξ. Ὅπου δὲ ὅλως ὁ θάνατος ἐν ὕπνου τάξει παρειλημμένος, ζητητέον ἐκεῖ καὶ τὴν εἰς ζωὴν ἀναβίωσιν. Ὅλον δὲ ὥσπερ ἐν τούτοις τὸ Χριστοῦ μυστήριον. Καὶ γοῦν ὁ θεσπέσιος Παῦλος τοῖς ἐξ ἐλαφρίας κεκινημένοις εἰς ἑτερόφρονα δόξαν, ἐπισκήπτει λέγων· Παρέδωκα γὰρ ὑμῖν ἐν πρώτοις ὃ καὶ παρέλαβον· ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, κατὰ τὰς Γραφὰς, καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς Γραφάς. Καὶ μεθ' ἕτερα· Εἰ δὲ Χριστὸς κηρύσσεται ὅτι ἐκ νεκρῶν ἐγήγερται, πῶς λέγουσιν ἐν ὑμῖν τινες, ὅτι ἀνάστασις νεκρῶν οὐκ","english":"That sleep is the thing, and that it soaks those who partake of it in a deep stupor, I think will not need a long argument to demonstrate, since the wakefulness of the sick is sometimes overcome by the physicians' skill through the natural power of mandrakes. These also hint the mystery of Christ to us in an enigmatic way, as one who slept in a manner for our sake, and lowered himself into emptying even to death, even if he rose to life again. For he was God by nature, and became flesh. But wherever death is altogether taken in the order of sleep, there one must also seek the rising again to life. And in these things, as it were, is the whole mystery of Christ. And indeed the inspired Paul, to those who had been stirred by levity into a different opinion, charges, saying: For I delivered to you first of all what I also received: that Christ died for our sins according to the Scriptures, and that he was buried, and that he was raised on the third day according to the Scriptures. And after other things: But if Christ is preached that he has been raised from the dead, how do some among you say that there is no resurrection of the dead?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"ἔστιν; Ἐπειδὴ γὰρ πρῶτος ἐν ἀνθρώποις ὕπνον ἔδειξε τὸν θάνατον ὁ Χριστὸς (ζωὴ γὰρ ἦν κατὰ φύσιν), θύρα τις ὥσπερ καὶ ὁδὸς εἰς τὸ χρῆναι λοιπὸν καὶ αὐτοῦ θανάτου κατανεανιεύεσθαι, τῇ ἀνθρώπου γέγονε φύσει. Ταύτῃτοι καὶ ὁ σοφώτατος Παῦλος ἄνω τε καὶ κάτω τοὺς τῷ θανάτῳ κατειλημμένους ὀνομάζει κεκοιμημένους· ὡς ὅσον οὐδέπω καὶ ἀναβιωσομένους διὰ Χριστοῦ. Ἔφη γὰρ πάλιν· Εἰ γὰρ πιστεύομεν ὅτι Χριστὸς ἀπέθανε καὶ ἀνέστη, οὕτω καὶ ὁ Θεὸς ἐγερεῖ τοὺς κοιμηθέντας σὺν τῷ Ἰησοῦ, καὶ παραστήσει σὺν ἡμῖν. Ὕπνου δὴ οὖν σημεῖον οἱ μανδραγόραι. Καὶ τούτους εὑρίσκει πρωτότοκος ὦν ὁ Ῥουβεὶμ, εἶτα διεκόμισε τῇ μητρί· ἡ δὲ διενείματο πρὸς τὴν ἀδελφήν. Πρῶτοι γὰρ οἱ ἐξ Ἰσραὴλ τοῦ πρωτοτόκου κατὰ τὸν χρόνον νενοήκασί τε καὶ πεπλουτήκασι τὸ ἐπὶ Χριστοῦ μυστήριον· καὶ δὴ καὶ τῇ ἰδίᾳ μητρὶ, φημὶ δὴ τῇ Ἱερουσαλὴμ, εὕρημα λαμπρὸν τῆς ἐνούσης αὐτοῖς ἀγχινοίας προσκεκομικότες, χαίρειν ἀνέπειθον. Πρὸ γάρ τοι τῆς τῶν ἐθνῶν κλήσεως μεμυσταγωγήκασιν οἱ θεσπέσιοι μαθηταὶ τοὺς ἀνὰ πᾶσαν τὴν Ἰουδαίαν. Εἰ γὰρ καὶ μὴ πάντες τυχὸν πεπιστεύκασιν, ἀλλ' οὖν μετὰ τὸν ἐπὶ Χριστῷ προσήκασι λόγον. Σέσωσται δὲ τὸ κατάλειμμα, κατὰ τὰς Γραφάς. Ὅτι δὲ προειλήφασιν ἐν πίστει τοὺς ἐξ ἐθνῶν Ἰουδαῖοι, πρόδηλον δήπου, καὶ οὐδενὶ τῶν ὄντων ἀσυμφανές. Λαβοῦσα τοίνυν ἡ Λεία τοὺς μανδραγόρας, δύο τέτοκε υἱοὺς, Ἰσάχαρ τε καὶ Ζαβουλών. Καὶ μισθὸς μὲν ὁ Ἰσάχαρ ἑρμηνεύεται·","english":"For since Christ first among men showed death to be sleep (for he was life by nature), a kind of door and road, as it were, has come to human nature, so that from then on one must needs drowse through death itself. For this reason indeed the most wise Paul, up and down, calls those overtaken by death \"those who have fallen asleep,\" as those who will presently come back to life through Christ. For he said again: \"For if we believe that Christ died and rose again, so also God will raise those who have fallen asleep with Jesus, and will present them with us.\" So then, mandrakes are a sign of sleep. And Reuben, being firstborn, finds these, then carries them to his mother; and she divided them with her sister. For those from Israel, the firstborn, were the first in time to understand and to be enriched with the mystery concerning Christ; and indeed, having brought to their own mother—I mean Jerusalem—a brilliant discovery of the shrewdness that was in them, they persuaded her to rejoice. For before the calling of the Gentiles, the divine disciples initiated those throughout all Judea. For even if perhaps not all believed, yet at any rate they received the word concerning Christ. And the remnant has been saved, according to the Scriptures. That the Jews have anticipated the Gentiles in faith is surely evident, and not unclear to any of those who exist. Leah, then, having taken the mandrakes, bore two sons, Issachar and Zebulun. And Issachar is interpreted as \"wage\":","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"ἕτερός γε μὴν, τουτέστιν, ὁ Ζαβουλὼν, εὐοδωμά τε καὶ εὐ λογία, Ὡς γὰρ ἔφην ἤδη, διὰ τῶν ἁγίων ἀποστόλων ὡς παρὰ τέκνων ἰδίων ἡ τῶν Ἰουδαίων Συναγωγὴ παραδεξαμένη λοιπὸν τὸ Χριστοῦ μυστήριον, μήτηρ ἀπεδείχθη τέκνων τῶν ἐπὶ μισθῷ τε καὶ εὐλογίαις κατευοδουμένων παρὰ Θεῷ. Ὅτι γὰρ οὐκ ἄμισθος ἡ πίστις ἡ εἰς Χριστὸν, διδάξειεν ἂν εὐθὺς τῶν πλημμελημάτων ἡ ἄφεσις. Πιστώσεται δὲ πρὸς τοῦτο καὶ αὐτὸς λέγων ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὁ πιστεύων εἰς ἐμὲ, ἔχει ζωὴν αἰώνιον. Οὐδὲν ἧττον καὶ ὁ μακάριος Παῦλος· Ἐγγύς σου τὸ ῥῆμά ἐστιν ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου· τουτέστι, τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν. Ὅτι ἐὰν εἴπῃς ἐν τῷ στόματί σου, ὅτι Κύριος Ἰησοῦς, καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου, ὅτι ὁ Θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ. Καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην· στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν. Τίς οὖν ἄρα μείζων τε καὶ ἀξιόληπτός ἐστι μισθὸς τοῦ διασῶσαι ψυχήν; Ὅτι γὰρ τὸ χρῆμα ἐξαίρετον καὶ τοῦ παντὸς ἄξιον λόγου, καὶ αὐτὸς ἡμᾶς ὁ Σωτὴρ ἀναπείθει λέγων· Τί γὰρ ὠφεληθήσεται ἄνθρωπος ἐὰν τὸν κόσμον ὅλον κερδήσῃ, τὴν δὲ ψυχὴν αὐτοῦ ζημιωθῇ; ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ; Εὐκλεὴς οὖν ἄρα καὶ σωτήριος τοῖς πιστεύουσιν ὁ μισθός. Ὅτι δὲ τοῖς ἐν Χριστῷ δεδικαιωμένοις ἕψεταί που πάντως καὶ τὸ εὐλογεῖσθαι δεῖν, εἴη ἂν οὐκ ἀμφίλογον. Ἡγιάσμεθα γὰρ ἐν πνεύματι. Καί φησιν ὁ μακάριος Δαβίδ· Εὐλογία Κυρίου ἐφ' ὑμᾶς. Εὐλογημένοι ὑμεῖς τῷ Κυρίῳ, τῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν.","english":"But another, that is, Zebulun, means \"good journey\" and \"blessing.\" For as I have already said, through the holy apostles, as through her own children, the Synagogue of the Jews having received thereafter the mystery of Christ, was shown to be a mother of children who are prospered by God with reward and blessings. For that faith in Christ is not without reward, the forgiveness of sins would immediately teach. And our Lord Jesus Christ himself will confirm this, saying: \"Amen, amen, I say to you, he who believes in me has eternal life.\" No less also the blessed Paul: \"The word is near you, in your mouth and in your heart; that is, the word of faith which we preach. That if you confess with your mouth that Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth one confesses unto salvation.\" What reward, then, is greater and more worthy of acceptance than to save a soul? For that this possession is excellent and worthy of every account, the Savior himself persuades us, saying: \"For what will a man be profited if he gains the whole world, but loses his soul? Or what will a man give in exchange for his soul?\" Glorious, then, and saving is the reward for those who believe. And that for those who have been justified in Christ there follows in every way also the need to be blessed, would not be a matter of dispute. For we have been sanctified in the Spirit. And the blessed David says: \"The blessing of the Lord be upon you. You are blessed by the Lord, who made heaven and earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"Ἔφη δέ που Θεὸς καὶ διὰ τῆς τοῦ Ἡσαΐου φωνῆς, πρὸς τὴν τῶν πιστευόντων μητέρα, φημὶ δὴ τὴν Ἐκκλησίαν· Ἐπιθήσω τὸ πνεῦμά μου ἐπὶ τὸ σπέρμα σου, καὶ τὰς εὐλογίας μου ἐπὶ τὰ τέκνα σου. Ταύτῃτοι καὶ ὁ σοφώτατος Παῦλος τοῖς ἐν πίστει δεδικαιωμένοις ἐπιστέλλει, λέγων· Εὐλογητὸς ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ, Οἱ δὲ τῆς ἄνωθεν εὐλογίας πλουσίως μετεσχηκότες, πῶς ἂν οὐκ εὐοδωθεῖεν εἰς πᾶν ἔργον ἀγαθόν; Ὁδὸς γὰρ, φησὶν, εὐσεβῶν εὐθεῖα ἐγένετο, καὶ παρεσκευασμένη ὁδὸς τῶν εὐσεβῶν. Ἡ γὰρ ὁδὸς Κυρίου, κρίσις. Περὶ μὲν γὰρ τῆς Ἰουδαίων Συναγωγῆς ἔφη που Θεός· Ἰδοὺ ἐγὼ ἐμφράσσω τὰς ὁδοὺς αὐτῆς, καὶ τὴν τρίβον αὐτῆς οὐ μὴ εὕρῃ. Ἡμᾶς δὲ εἰσπέμπων ταῖς ἄνω μοναῖς διὰ λείας ὥσπερ καὶ ἐψιλωμένης ὁδοῦ, τοῖς ἁγίοις διακελεύεται λειτουργοῖς· Ἀνοίξατε πύλας, εἰσελθέτω λαὸς φυλάσσων δικαιοσύνην, καὶ ἀναγγέλλων ἀλήθειαν, ἀντιλαμβανόμενος ἀληθείας, καὶ φυλάσσων εἰρήνην. Καὶ πάλιν· Ὁδοποιήσατε τῷ λαῷ μου, καὶ τοὺς","english":"God said somewhere also through the voice of Isaiah, to the mother of those who believe, I mean the Church: I will put my Spirit upon your seed, and my blessings upon your children. In agreement with this the most wise Paul also writes to those justified in faith, saying: Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing. But those who have richly partaken of the blessing from above, how would they not be prospered unto every good work? For the way of the pious, he says, became straight, and the way of the pious has been prepared. For the way of the Lord is judgment. For concerning the Synagogue of the Jews God said somewhere: Behold, I block up her ways, and she shall not find her path. But us, sending us into the dwellings above by a smooth, as it were, and leveled road, he commands the holy ministers: Open the gates, let the people enter in who keeps righteousness, and declares the truth, who takes hold of the truth, and keeps peace. And again: Make a way for my people, and the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"λίθους τῆς ὁδοῦ διαῤῥίψατε· ἵνα μὴ τοῖς διὰ μέσου σκανδάλοις προσπταίοντες, ὄκνον εἰσδέξοιντο τὸν ἐπ' ἀγαθοῖς σπουδάσμασιν. Οὐκοῦν τοὺς ἐπὶ μισθῷ τε καὶ εὐλογίαις κατευοδουμένους παρὰ Θεῷ, τέτοκε Λεία· Ῥαχὴλ δὲ ὁμοίως λαβοῦσα τοὺς μανδραγόρας, τέτοκε τὸν Ἰωσήφ. Παραδεξαμένη γὰρ ὥσπερ ἡ Ἐκκλησία τὸ Χριστοῦ μυστήριον διὰ τῶν ἀγίων ἀποστόλων, ὡς ἐξ ὁμοίας μὲν ἀδελφῆς τῆς τῶν Ἰουδαίων Συναγωγῆς, μήτηρ πέφηνε λαοῦ τοῦ ἐν προσθήκαις ἀεὶ, καὶ εἰς πληθὺν ἰόντος οὐ μεμετρημένην· (διερμηνεύεται γὰρ Ἰωσὴφ, προσθήκη Θεοῦ·) προστέθειται δὲ ταῖς ἐξ Ἰσραὴλ ἀγέλαις ἡ ἐξ ἐθνῶν Ἐκκλησία. Τοιγάρτοι καὶ ἔφασκεν ὁ Χριστός· Καὶ ἄλλα πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης, κἀκεῖνά με δεῖ ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσιν, καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. Προστέθειται τοίνυν ἡ ἐξ ἐθνῶν ἀγέλη, καθάπερ ἔφην ἀρτίως, τοῖς ἀρχαιοτέροις ποιμνίοις, καὶ ἀκατάληκτον ἔχει τὴν εἰς τὸ ἔτι τε καὶ ἔτι πλουσίαν ἐπίδοσιν· ἄχρις ἂν καὶ αὐτὸς ἐν τελευταίοις ὥσπερ καιροῖς ὁ Βενιαμὶν γεννηθῇ, τουτέστιν, ὁ υἱὸς ὀδύνης λαός. ιβʹ. Καὶ τίς δὴ οὗτός ἐστιν, ἐφ' ὃν καὶ αὐτὴ λοιπὸν ἡ τεκοῦσα παύσεται, καὶ εἰς ἑτέραν ὥσπερ μετοιχήσεται ζωήν; Τετελεύτηκε γὰρ ἡ Ῥαχὴλ ἐπ' αὐταῖς ὠδῖσι τοῦ Βενιαμίν. Τὸ μὲν οὖν ἄγαν ἠκριβωμένως εἰδέναι ταυτὶ, Θεῷ δὴ πάλιν ἀναθήσομεν, καὶ τοῖς νουνεχέσιν ἢ καθ' ἡμᾶς· λυπεῖ δὲ οὐδὲν, τό γε εἰς νοῦν ἧκον εἰπεῖν. Οἶμαι δὴ οὖν ὅτι νοοῖτ' ἂν εἰκότως υἱὸς ὀδύνης λαὸς ἡ ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς τῶν πιστευόντων πληθύς.","english":"Scatter the stones from the road, so that those who stumble on the obstacles in between may not receive hesitation toward good endeavors. Therefore Leah bore those who are prospered by God for reward and blessings; and Rachel likewise, having received the mandrakes, bore Joseph. For just as the Church, having received the mystery of Christ through the holy apostles, as from a like sister—the Synagogue of the Jews—has appeared as mother of a people that is always in increase and going on to a multitude not measured (for Joseph is interpreted as \"addition of God\"), so the Church from the Gentiles has been added to the flocks from Israel. Therefore Christ also said: And I have other sheep, which are not of this fold; those also I must bring, and they will hear my voice, and there will be one flock, one shepherd. Therefore the flock from the Gentiles has been added, as I said just now, to the older flocks, and it has an unceasing, rich increase into the ever more and more, until in the last times, as it were, Benjamin himself is born—that is, the people that is a son of pain. 12. And who is this, upon whom even the mother herself will at last cease, and as it were pass over to another life? For Rachel died in the very pangs of Benjamin. To know these things with exact precision we will again commit to God, and to those who are prudent among us; but it does no harm to say what has come to mind. I think, then, that it would reasonably be understood that the people who are a son of pain is the multitude of those who believe in the last times of the age.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"Κατ' ἐκεῖνο γὰρ ἔσται τοῦ καιροῦ καὶ ὁ τῆς ἀνομίας υἱὸς, Ὁ ἀντικείμενος, καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον Θεὸν ἢ σέβασμα· ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ Θεοῦ ὡς Θεὸν καθίσαι, ἀποδεικνύντα ἑαυτὸν ὅτι ἐστὶ Θεός. Οὗτος τοῖ; ἁγίοις ἀντιτάξεται, καὶ ἀτιθάσσων οὐδὲν διοίσει θηρίων. Ὡς γὰρ αὐτὸς εἴρηκεν ὁ Σωτὴρ, ἔσται τότε θλίψις μεγάλη, οἵα οὐ γέγονεν ἀπ' ἀρχῆς κόσμου, οὐδ' οὐ μὴ γένηται. Ὅτι δὲ οὐχ ἑτέροις μᾶλλον ἀλλ' ἢ τοῖς ἁγίοις ἐγκατασκήψει τὰ τῆς παρ' ἐκείνου σκαιότητος καὶ ἀπανθρωπίας, διαμεμήνυκε πάλιν ἐπενεγκὼν αὐτὸς ὁ Χριστός· Καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ. Διὰ δὲ τοὺς ἐκλεκτοὺς κολοβωθήσονται αἱ ἡμέραι ἐκεῖναι. Ὡς γὰρ διώξεως ἐσομένης κατὰ παντὸς ἀπολέκτου καὶ γνησίου τὴν πίστιν, ὡς δεινῆς καὶ ἀφορήτου πλεονεξίας, καὶ μέντοι καὶ αἰκιῶν ἐποισθησομένων τισίν· ἔσται μου πάντως ἐν συστολαῖς ὁ καιρὸς, συμμετροῦντος, οἶμαι, τοῦ φιλοικτίρμονος Θεοῦ τῇ τῶν καμνόντων ἰσχύϊ τὸν πειρασμόν. Οὕτω φρονεῖν ἀναπείθει καὶ ὁ σοφώτατος Παῦλος· Πιστὸς δὲ ὁ Θεὸς ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν. Γεννηθέντος τοίνυν τοῦ Βενιαμὶν, τουτέστι, τοῦ ἐν τέλει τε καὶ ἐν ὀδύναις λαοῦ, πεπαύσεται καὶ Ῥαχήλ. Μετοιχήσεται γὰρ, ὥσπερ ἔφην ἀρτίως, εἰς ἑτέραν ζωὴν ἡ Ἐκκλησία, τουτέστιν ἡμεῖς, οἱ διὰ πίστεως τῆς εἰς Χριστὸν τὴν διὰ Πνεύματος ἕνωσιν πρὸς Θεὸν πλουτήσαντες. Καὶ μή τοι θαυμάσῃς εἰ θάνατος τὴν Ῥαχὴλ τῶν ἐν τῷδε τῷ κόσμῳ μετέθηκε πραγμάτων.","english":"For at that time there will also be the son of lawlessness, the one who opposes and exalts himself above every so-called god or object of worship, so that he sits in the temple of God as God, showing himself that he is God. This one will set himself against the saints, and will differ in nothing from untamed beasts. For as the Savior himself said, there will then be great tribulation, such as has not occurred from the beginning of the world, nor ever will occur. And that the things of that one's perversity and inhumanity will fall not on others but on the saints, Christ himself has again made clear, adding: And unless those days had been shortened, no flesh would have been saved. But for the sake of the elect those days will be shortened. For since persecution will come against every chosen and genuine person in the faith, as a terrible and unbearable greed, and indeed tortures will be inflicted on some, my time will certainly be in straits, with the compassionate God, I think, measuring the trial to the strength of those who labor. The most wise Paul also persuades us to think this way: But God is faithful, who will not allow you to be tempted beyond what you are able, but will with the temptation also make the way out, that you may be able to endure it. Therefore, when Benjamin is born—that is, the people who are at the end and in pains—Rachel too will cease. For, as I said just now, the Church will depart to another life—that is, we, who through faith in Christ have been enriched with union with God through the Spirit. And do not be surprised if death has removed Rachel from the things of this world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"Θορυβήσει γὰρ ἔσθ' ὅτε τὸ χρῆμά τινας, ἐνηνεγμένους εἰς θεωρίαν τοῦ πάλαι συμβεβηκότος· Πεπαύσεται δὴ οὖν ἡ Ἐκκλησία κατὰ καιροὺς, καὶ σβεσθήσεται θανάτῳ τρόπον τινά· καὶ τοῦτό ἐστιν ἡ πρὸς τὰ ἀμείνω μετάστασις; Πρὸς δὴ τὰ τοιάδε φαμέν· Ἐκκλησίαν ὅταν ἀκούσῃς, τὴν τῶν πιστευόντων ἁγίαν πληθὺν ἴσθι τοι λέγειν· ᾗ τὸ ἐκτεθνάναι κατὰ τόπον ζωῆς τῆς ἐν κόσμῳ καὶ σαρκικῆς, ὁδός ἐστι πρὸς ἐπίδοσιν τῆς ἐν Χριστῷ πολιτείας καὶ ζωῆς καὶ μεταστάσεως τρόπος εἰς τὰ ἀμείνω καὶ ὑπερκείμενα. Διὰ τοῦτο καὶ ὁ μακάριος Παῦλος, ῥαγδαιοτέραν τισὶν ἐπιφέρει τὴν ἐπίπληξιν λέγων· Εἰ ἀπεθάνετε ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ἐν κόσμῳ ζῶντες δογματίζεσθε; Ἐπιστέλλει δὲ πάλιν τοῖς τὴν σαρκικὴν καὶ φιλήδονον ἀποσειομένοις ζωήν· Ἀπεθάνετε γὰρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ. Ὅταν οὖν ὁ Χριστὸς φανερωθῇ, ἡ ζωὴ ὑμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ. Νεκροῦν δὲ ἡμᾶς καὶ τὰ μέλη τὰ ἐπὶ τῆς γῆς δεῖν ἔφη","english":"For sometimes the matter will trouble some people who have been brought to contemplate what happened long ago. Will the Church, then, cease at times, and be extinguished in a manner of speaking by death? And is this the transition to better things? To such things we say: When you hear \"Church,\" know that it means the holy multitude of those who believe; for whom to have died, in respect of the life that is in the world and fleshly, is a road to progress in the citizenship and life in Christ, and a manner of transition to the better and higher things. For this reason the blessed Paul also brings a more vehement rebuke upon some, saying: If you died from the elements of the world, why, as though living in the world, are you subject to decrees? And again he writes to those who shake off the fleshly and pleasure-loving life: For you have died, and your life is hidden with Christ in God. When Christ, your life, is revealed, then you also will be revealed with him in glory. And he said that we must also put to death the members that are upon the earth","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"σαφῶς, πορνείαν δὴ λέγων καὶ ἀκαθαρσίαν, καὶ τὰ τούτοις ἀδελφά. Οὐκοῦν ὁ τῆς Ῥαχὴλ θάνατος σημαίνει που πάντως τῆς τῶν πιστευόντων ἀγέλης, τουτέστι, τῆς Ἐκκλησίας, τὸν ἐν Χριστῷ νοούμενον θάνατον, εἰς ἑτέραν ὥσπερ ἀποφέροντα ζωήν· εἴπερ ἐστὶν ἀληθὲς, ὅτι τὰ καθ' ἡμᾶς μεταστήσεται ἐκ φθορᾶς εἰς ἀφθαρσίαν, ἐκ θανάτου πρὸς ζωὴν, ἐξ ἀσθενείας εἰς δύναμιν, ἐξ ἀτιμίας εἰς δόξαν, ἐκ μεμετρημένων καιρῶν εἰς μακραίωνα βίον. Οὕτω γὰρ, οὕτω καὶ αὐτῷ διαπαντὸς συνεσόμεθα τῷ Χριστῷ· δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα καὶ τὸ κράτος σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ ΒΙΒΛΙΟΝ Εʹ.\n\nΠερὶ τοῦ Ἰακώβ. αʹ. Πολυμερῶς καὶ πολυτρόπως ἡ θεόπνευστος Γραφὴ τῆς διὰ Χριστοῦ σωτηρίας προαναφωνεῖ τοὺς τύπους, οὐ μετρίαν ἐντεῦθεν τοῖς ἐντευξομένοις τιθεῖσα τὴν ὄνησιν. Ὅνπερ γὰρ τρόπον οἱ τὴν ἐν πίναξιν ἐπιστήμην εἰς ἅπαν ἐξησκημένοι, ταῖς τῶν χρωμάτων πολυειδέσι μορφαῖς καταποικίλλουσι, τὰς σκιὰς εἰς ἐμφανεστέραν ἄγοντες ὄψιν, καὶ πολὺ τὸ ἐπίχαρι καταχέοντες τῆς γραφῆς· οὕτω καὶ ἡ τοῦδε τοῦ παντὸς τεχνῖτις σοφία, τουτέστι Θεὸς, διὰ ποικίλων ὅσων αὐχημάτων προαναφαίνει λεπτῶς τοῦ μυστηρίου τὸ κάλλος, ἵνα συνιέντες ὡς ἐν αἰνίγμασι, καὶ μονονουχὶ προκατήχησιν καὶ προεισβολὴν εἰς σύνεσιν τὸ πρᾶγμα ποιούμενοι, πρὸς τὴν τῆς ἀληθείας παραδοχὴν, ἑτοιμότεροί πως εἶεν οἱ μυσταγωγούμενοι. Διατρίβομεν τοίνυν ἐν τῷδε τῷ κόσμῳ, μικρὸν διαφέροντες, ἢ τάχα που καὶ ἡττώμενοι τῶν ἀλόγων ζώων, εἴπερ ἀληθῆ τὴν ἐπίπληξιν ἐποιεῖτο Θεὸς κατὰ τῶν ἐξ Ἰσραὴλ, οὕτω λέγων·","english":"Plainly, calling it fornication and uncleanness, and the things akin to these. Therefore the death of Rachel signifies, in some way entirely, the death understood in Christ of the flock of the faithful, that is, of the Church, as it were carrying them over to another life; since it is true that our condition will be changed from corruption to incorruption, from death to life, from weakness to power, from dishonor to glory, from measured times to long-lived life. For thus, thus also we shall be with Christ himself forever; through whom and with whom be the glory and the might to God and the Father, with the Holy Spirit, unto the ages of ages. Amen.\n\nGLAPHYRA ON THE BOOK OF GENESIS, BOOK 5.\n\nConcerning Jacob. 1. In many parts and in many ways the God-inspired Scripture foretells the types of the salvation through Christ, placing no small benefit from this for those who will read it. For just as those who have been thoroughly trained in the art of painting embellish with the manifold forms of colors, bringing the shadows into a more visible appearance, and pouring out much grace of the painting; so also the wisdom that is the craftsman of this whole universe, that is, God, through various adornments of every kind subtly reveals beforehand the beauty of the mystery, so that those being initiated, understanding as in riddles, and making the matter almost a preliminary instruction and introduction to understanding, might be somewhat more ready for the acceptance of the truth. We spend our time, then, in this world, differing little, or perhaps even being inferior to irrational animals, if God made the rebuke truly against those of Israel, saying thus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"Ἔγνω βοῦς τὸν κτησάμενον, καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ· Ἰσραὴλ δέ με οὐκ ἔγνω, καὶ ὁ λαός μου οὐ συνῆκεν. Εἰ δὲ νόμον ἔχοντες τὸν παιδαγωγὸν, ἐπὶ ταῖς οὕτω δειναῖς ἀμαθίαις οἱ τῶν Ἰουδαίων δῆμοι κατεγινώσκοντο, τίς ἂν γένοιτο λοιπὸν λόγος ὁ ζητούμενος περὶ τῶν ἐθνῶν, οἷς τῆς πολυθέου πλάνης ὁ βαθὺς ἐνέσκηψε σκότος; Κάτω γὰρ ὥσπερ διανενευκότες ἀεὶ, καὶ ταῖς τῆς σαρκὸς ἐπιθυμίαις ἐνειλημ[μ]ένοι, μόνα φρονεῖν ἐσπούδαζον τὰ ἐπὶ τῆς γῆς, οὐδ' ὅσον εἰπεῖν τὸν τῆς διανοίας ὀφθαλμὸν ἀνατείνειν ἰσχύοντες εἰς τὰ τῆς φιλοθεΐας αὐχήματα. Ἐντεῦθεν ἡμῖν ἐποιμώζοντες καὶ μονονουχὶ κειμένοις ἐπιδακρύοντες οἱ μακάριοι προφῆται, μυρίου; ὅσους δεδαπανήκασι λόγους. Ὁ μὲν γὰρ μακάριος Ἡσαΐας, Ἐπλάτυνε, φησὶν, ὁ ᾅδης τὴν ψυχὴν αὐτοῦ, καὶ διήνοιξε τὸ στόμα αὐτοῦ, μὴ διαλιπεῖν. Οὐ γὰρ ἦν ἀπόνευσις τοῦ κακοῦ· ἀφορήτῳ δὲ ὥσπερ πλεονεξίᾳ κατηχθισμένοι τῇ τοῦ καθ' ἡμῶν τυραννήσαντος Σατανᾶ, κατέβαινον μὲν εἰς ᾄδου, κατὰ τὴν ἐντεῦθεν ἀπαλλαγὴν οἱ δείλαιοι, χανδὸν τοῦ θανάτου καταπίνοντος, καὶ καταποιμαίνοντος ὥσπερ ἡμᾶς εἰς τοῦτο τῆς ἁμαρτίας εὑρετοῦ. Καὶ γοῦν οὐκ ἀδακρυτὶ, καθάπερ ἔφην ἀρτίως, τῆς τοιᾶσδε συμφορᾶς διεμέμνητο καὶ αὐτὸς ὁ θεσπέσιος Δαβίδ. Ἔφη δὲ οὕτω περὶ ἡμῶν, ποτὲ μέν· Ὡς πρόβατα ἐν ᾅδῃ ἔθεντο, θάνατος ποιμανεῖ αὐτούς· ὁτὲ δὲ πόλιν· Ὁ ποιμαίνων τὸν Ἰσραὴλ πρόσσχες, ὁ ὁδηγῶν ὡσεὶ πρόβατον τὸν Ἰωσήφ· ὁ καθήμενος ἐπὶ τὰ Χερουβὶμ, ἐμφάνηθι· ἐξέγειρον τὴν δυναστείαν σου, καὶ ἐλθὲ εἰς τὸ σῶσαι ἡμᾶς. Ταύτῃτοι καὶ οὐ μέχρι παντὸς ὑπὸ τῷ θανάτῳ μεμενήκαμεν.","english":"The ox knows its owner, and the donkey its master's manger; but Israel does not know me, and my people do not understand. But if the peoples of the Jews, having the Law as their paedagogue, were condemned for such terrible ignorance, what account could there then be concerning the Gentiles, upon whom the deep darkness of the polytheistic error has fallen? For as if forever stooping downward, and entangled in the desires of the flesh, they hastened to think only of the things upon the earth, not even able to lift up the eye of the mind, so to speak, to the heights of the love of God. Hence the blessed prophets, lamenting for us and all but weeping over us as we lay there, spent countless words. For the blessed Isaiah says, Hades has enlarged his soul, and opened his mouth without ceasing. For there was no turning away from evil; but weighed down as if by an unbearable greed by the Satan who tyrannized over us, the wretched ones descended into Hades at their departure from here, while death swallowed them greedily and shepherded them, as it were, into this, the inventor of sin. And indeed not without tears, as I said just now, did the inspired David himself also call to mind such a calamity. And he spoke thus concerning us, at one time: They were set as sheep in Hades, death shall shepherd them; and at another time: Shepherd of Israel, give heed, you who lead Joseph like a sheep; you who sit upon the Cherubim, appear; stir up your power, and come to save us. For this reason we have not remained under death forever.","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":216,"ref":"p216","source":"Πέπομφε γὰρ ἡμῖν ἐξ οὐρανοῦ ὁ Θεὸς καὶ Πατὴρ ποιμένα τὸν ἀγαθὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν· οὐκ εἰς ᾅδου ποιμαίνοντα τοὺς ὑπ' αὐτὸν γενομένους, ἀλλ' εἰς ἀφθαρσίαν καὶ ζωὴν ἀποφέροντα. Κατανέμει γὰρ ἐν κρίνοις, καὶ ἐν νομῇ ἀγαθῇ, καὶ ἐν τόπῳ πίονι, κατὰ τὸ γεγραμμένον· πόαν ἡμῖν παρατιθεὶς τὴν πνευματικὴν, καὶ τοῖς ἄνωθεν καὶ ἐξ οὐρανοῦ καταμεθύσκων νάμασι, καὶ ἐγκάρπους ἀποτελῶν, καὶ πρός γε δὴ τούτοις, εἰς πληθὺν ἀμέτρητον κατευρύνει λαῶν. Καί μοι πάλιν ὡς ἐν σκιαῖς\n\nκατίδοι τις ἂν, ὅπερ ἔφην, τὸν θεσπέσιον Ἰακὼβ, καὶ τὰ ἐπ' αὐτῷ γεγραμμένα παρατιθέντος τοῦ λόγου, καὶ τῆς ἱστορίας τὸ δοκοῦν εἶναί πως ἀσυμφανὲς ὡς ἔνι καταλευκαίνοντος. Γέγραπται τοίνυν ὡδί· Ἐγένετο δὲ, ὡς ἔτεκε Ῥαχὴλ τὸν Ἰωσὴφ, εἶπεν Ἰακὼβ τῷ Λάβαν· Ἀπόστειλόν με ἵνα ἀπέλθω εἰς τὸν τόπον μου, καὶ εἰς τὴν γῆν μου· ἀπόδος μοι τὰς γυναῖκάς μου, καὶ τὰ παιδία μου, περὶ ὧν δεδούλευκά σοι, ἵνα ἀπέλθω. Σὺ γὰρ γινώσκεις τὴν δουλείαν, ἣν δεδούλευκά σοι· καὶ ὅσα ἦν κτήνη σου μετ' ἐμοῦ. Μικρὰ γὰρ ἦν ὅσα σοι ἦν ἐναντίον μου, καὶ ηὐξήθη εἰς πλῆθος. Καὶ ηὐλόγησέ σε Κύριος ἐπὶ τῷ ποδί μου. Νῦν οὖν πότε ποιήσω κἀγὼ ἐμαυτῷ οἶκον; Καὶ εἶπεν αὐτῷ Λάβαν· Τί σοι δώσω; Καὶ εἶπεν αὐτῷ Ἰακώβ· Οὐ δώσεις μοι οὐδέν. Ἐὰν ποιήσῃς μοι τὸ ῥῆμα τοῦτο, πάλιν ποιμανῶ τὰ πρόβατά σου σήμερον καὶ φυλάξω. Παρελθέτω πάντα τὰ πρόβατά σου σήμερον, διαχώρισον ἐκεῖθεν πᾶν πρόβατον ποικίλον καὶ περκνόν· καὶ πᾶν βόσκημα φαιὸν ἐν τοῖς ἄρνεσι.","english":"For God the Father has sent us from heaven the good Shepherd, our Lord Jesus Christ—not to shepherd those who have come under him in Hades, but to lead them away to incorruption and life. For he pastures them among lilies, and in good pasture, and in a rich place, according to what is written: setting before us the spiritual grass, and making us drunk with streams from above and from heaven, and making us fruitful, and in addition to these things, he enlarges us into a measureless multitude of peoples. And again, as it were in shadows, one may see, as I said, the wondrous Jacob, and the things written concerning him, as the word sets them forth and makes bright, as far as possible, what in the history seems somehow obscure. It is written, then, as follows: And it came to pass, when Rachel had borne Joseph, that Jacob said to Laban: Send me away, that I may depart to my place and to my land; give me my wives and my children, for whom I have served you, that I may depart. For you know the service which I have served you, and how many were your cattle with me. For they were few, as many as you had before me, and they have increased into a multitude. And the Lord blessed you at my foot. Now therefore, when shall I also make a house for myself? And Laban said to him: What shall I give you? And Jacob said to him: You shall give me nothing. If you will do this thing for me, I will again shepherd your sheep today and keep them. Let all your sheep pass by today; separate from there every speckled and dark-colored sheep, and every gray animal among the lambs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"Καὶ πᾶν διάλευκον καὶ ῥαντὸν ἐν ταῖς αἰξὶν, ἔσται μοι μισθὸς, καὶ ἐπακούσεταί μου ἡ δικαιοσύνη μου ἐν τῇ ἡμέρᾳ τῇ αὔριον, ὅτι ἔστιν ὁ μισθός μου ἐνώπιόν σου. Πᾶν ὃ ἂν μὴ ᾖ ῥαντὸν ἢ διάλευκον ἐν ταῖς αἰξὶ, καὶ φαιὸν ἐν τοῖς ἄρνεσι, κεκλεμμένον ἔσται παρ' ἐμοί. Εἶπε δὲ αὐτῷ Λάβαν· Ἔστω κατὰ τὸ ῥῆμά σου. Καὶ διέστειλεν ἐν τῇ ἡμέρᾳ ἐκείνῃ τοὺς τράγους τοὺς ῥαντοὺς καὶ διαλεύκους, καὶ πάσας τὰς αἶγας τὰς ῥαντὰς καὶ διαλεύκους, καὶ πᾶν ὃ ἦν λευκὸν ἐν αὐτοῖς, καὶ πᾶν ὃ ἦν φαιὸν ἐν τοῖς ἄρνεσι, καὶ ἔδωκε διὰ χειρὸς τῶν υἱῶν αὐτοῦ, καὶ ἀπέστησε ὁδὸν τριῶν ἡμερῶν, ἀνὰ μέσον αὐτῶν, καὶ ἀνὰ μέσον Ἰακώβ. Ἰακὼβ δὲ ἐποίμαινε τὰ πρόβατα Λάβαν τὰ ὑπολειφθέντα. Δεῖ δὴ πάλιν ἡμᾶς ὡς ἐν βραχέσι συνενεγκεῖν τῆς ἱστορίας τὸ πλάτος· προσεπειπεῖν δὲ οὕτω, τίς ἂν γένοιτο πρέπων ταῖς ἐπ' αὐτῇ θεωρίαις ὁ νοῦς. βʹ. Δεδούλευκε τοίνυν ὁ μακάριος Ἰακὼβ τῷ Λάβαν, ὑπὲρ δυοῖν θυγατέραιν, Λείας τε, φημὶ, καὶ Ῥαχήλ. Μακροὺς δὲ εἰς τοῦτο δαπανήσας χρόνους, γεννηθέντος αὐτῷ τοῦ Ἰωσὴφ ἐκ Ῥαχὴλ τῆς ὅτι μάλιστα διαφερόντως ἠγαπημένης, ἀλύει λοιπὸν εἰκότως, οἴκοι δέ τε ἰέναι διασπεύδει πάλιν. Καὶ ὁ τῆς ἀποδημίας λόγος οὐκ ἀπίθανον ἔχει τὴν εὕρεσιν. Εἰ γὰρ μέλλοιμι, φησὶν, ἀμισθί τε καὶ διηνεκῶς κατανέμειν τὰ σὰ, πότε ποιήσω κἀγὼ ἐμαυτῷ οἶκον; τουτέστι πότε τοῖς ἐμαυτοῦ παιδίοις τὰ ζωαρκῆ συλλέξαιμι, κεκλήσομαι δὲ καὶ αὐτὸς οἴκου δεσπότης; Ἀλλὰ ταυτὶ μὲν Ἰακώβ. Μεταποιεῖται δὲ Λάβαν ὡς ἀγαθοῦ ποιμένος, ηὐλογεῖσθαί τέ φησιν ἐπὶ τῇ εἰσόδῳ αὐτοῦ. Μεθίησι δὲ οὐδαμῶς·","english":"And every speckled and spotted among the goats shall be my wages, and my righteousness shall answer for me on the morrow, for it is my wages before you. Every one that is not speckled or spotted among the goats, and dark among the sheep, shall be stolen with me. And Laban said to him: Let it be according to your word. And on that day he separated the he-goats that were spotted and speckled, and all the she-goats that were spotted and speckled, and every one that was white among them, and every one that was dark among the sheep, and gave them into the hands of his sons, and set a journey of three days between them and between Jacob. And Jacob shepherded the sheep of Laban that were left. We must now again, as briefly as possible, gather together the breadth of the history, and further add what sense would be fitting for the contemplations upon it. 2. The blessed Jacob, then, served Laban for two daughters, Leah, I say, and Rachel. And having spent long years for this, when Joseph was born to him from Rachel, who was especially and exceedingly beloved, he is reasonably at a loss thereafter, and again he hastens to go home. And the account of his departure has no implausible invention. For if, he says, I were to distribute your goods without wages and continually, when shall I also make a house for myself? that is, when shall I gather together the things that sustain life for my own children, and shall I myself also be called master of a house? But this is Jacob's part. Laban, however, changes his tune as of a good shepherd, and says that he is blessed at his coming in. But he by no means lets him go.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"καίτοι τῆς ὑπὲρ τῶν θυγατέρων δουλείας εἰς πέρας ἡκούσης τὸ ὡρισμένον. Ὑπισχνεῖται δὲ τὸν ἁνδάνοντα χορηγήσειν μισθόν. Ὁ δὲ ὅτι μὲν γίνοιτο χρηστὸς καὶ ἐπιεικὴς καὶ τῶν ἄγαν τληπαθεστάτων, καὶ μὴν εὐλογίας αὐτῷ τῆς παρὰ Θεῷ πρόξενος, διεβεβαιοῦτο σαφῶς. Ἔφη γὰρ, ὅτι Εὐλόγησέ σε ὁ Θεὸς ἐπὶ τῷ ποδί μου, ἀντὶ τῆς εἰσόδου τὸν πόδα τιθείς. Τοῦτο γὰρ ἔφη προλαβὼν ὁ Λάβαν. Αἰτεῖ δὲ μισθὸν, καὶ κατανεμήσειν ἐπαγγέλλεται τὰς Λάβαν ἀγέλας. Ἀπονεμηθέντων αὐτῷ καὶ διεσταλμένων ἰδικῶς τῶν κατεῤῥαντισμένων, ἤτοι διαλεύκων καὶ σποδοειδῶν. Οὗ δὴ γεγονότος ἀποδιίστησι μὲν ὁ Ἰακὼβ ὁμοῦ τοῖς ἰδίοις τέκνοις τὴν ἀποκληρωθεῖσαν αὐτῷ ἀγέλην, καταποιμαίνει δὲ αὐτὸς τὰ Λάβαν ἔτι. Τίς δὴ οὖν ἄρα τῶν τοιούτων ἡμῖν σαφὴς γένοιτο ἂν καὶ εἰς ἰσχνότητα τὴν πνευματικὴν περιεπτισμένος ὁ νοῦς, εἰπεῖν ἀναγκαῖον. γʹ. Περικείσθω τοίνυν τὸ αὐτοῦ τοῦ Χριστοῦ πρόσωπον Ἰακὼβ, καθάπερ ἀμέλει καὶ φθάσαντες εἴπομεν. Χριστὸς γὰρ ὁ ἀληθὴς πτερνιστής. Πεπάτηκε γὰρ ὁλοτρόπως τὴν ἁμαρτίαν, καὶ καθὸ νοεῖται, καὶ πέφηνεν ἄνθρωπος, νεώτατος ὢν καὶ τῶν πρὸ αὐτοῦ γεγονότων ὀψιγενέστερος, ἁγίων δὴ λέγω προφητῶν, καὶ αὐτοῦ δὲ Μωσέως. Ὅμως ἔχει τὰ πρεσβεῖα, καὶ ἔστι πρωτότοκος διὰ τὸ ἐν πολλοῖς ἀδελφοῖς καθικέσθαι τὸν Μονογενῆ. Αὐτός ἐστιν ὁ εὐλογούμενος παρὰ τοῦ Πατρὸς διὰ πλήθους σίτου καὶ οἴνου. Αὐτῷ δεδουλεύκασιν ἔθνη, καὶ προσκεκυνήκασιν ἄρχοντες. Καὶ ὁ καταρώμενος αὐτὸν ἐπικατάρατος· ὁ δὲ εὐλογῶν εὐλογημένος, κατὰ τὴν εὐλογίαν","english":"And yet the servitude for the daughters had reached its appointed end. And he promises to provide the pleasing wage. But that he was becoming good and gentle, and one of those most exceedingly patient, and indeed the cause of blessing from God for him, he affirmed clearly. For he said, \"God blessed you for my sake,\" placing \"for my sake\" in place of \"at my foot.\" For Laban had said this beforehand. And he asks for a wage, and promises to distribute Laban's flocks. When those sprinkled, that is, the white and ash-colored, had been apportioned to him and separated out individually. When this had happened, Jacob sets apart the flock allotted to him together with his own children, but he himself still shepherds Laban's. What then, of such things, would be the clear and, as it were, winnowed to spiritual fineness meaning for us, it is necessary to say. 3. Let Jacob, then, be understood as bearing the person of Christ himself, just as indeed we have said before. For Christ is the true supplanter. For sin has been trodden down entirely, both in the sense in which it is understood, and he has appeared as man, being youngest and later-born than those who came before him—I mean the holy prophets, and Moses himself. Nevertheless he holds the primacy, and is firstborn because the Only-Begotten has attained among many brothers. He is the one blessed by the Father through abundance of grain and wine. Nations have served him, and rulers have bowed down to him. And he who curses him is cursed; but he who blesses is blessed, according to the blessing","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"Ἰσαάκ. Αὐτὸς ὁ καθ' ὁμοιότητα τὴν Ἰακὼβ καθάπερ τινὰ πατρῴαν ἑστίαν μονονουχὶ ἀπολελοιπὼς τὸν οὐρανὸν, καὶ πρὸς Λάβαν ἀφιγμένος, ὃν τῷ κόσμῳ παρεικαστέον, τῷ μὴ εἰδότι ποτὲ τίς ὁ φύσει Θεὸς, κατηῤῥωστηκότι δὲ ὥσπερ ἄγαν τὴν πολύθεον πλάνησιν· εἰδωλολάτρης γὰρ καὶ ὁ Λάβαν. Ἴδιος μὲν οὖν καὶ ὁ κόσμος Χριστοῦ, καθὸ καὶ φύσει νοεῖται Θεὸς, καὶ τῶν ὅλων Κύριος καὶ δημιουργὸς, οὐκ ἴδιος δὲ πάλιν διὰ τὴν ἀπόστασιν, καὶ τὸ ἤδη πως δοκεῖν ἑτέρου γενέσθαι διὰ τὴν ἁμαρτίαν. Ἐπεγράφετο γὰρ βασιλέα τὸν Σατανᾶν. Οὐκοῦν καταβέβηκεν ὁ Λόγος ἐξ οὐρανοῦ, τὴν πατρῴαν ὥσπερ καταλελοιπὼς ἑστίαν. Τοῦτο γὰρ ἔφην ἀρτίως. Καὶ ἦν ὡς ξένος ἐν ἰδίῳ τῷ κόσμῳ. Καὶ μαρτυρήσει λέγων ὁ σοφὸς Ἰωάννης· Ἐν τῷκόσμῳ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. Ἀλλὰ ταυτὶ μὲν ἴσως ἁρμόσειεν ἂν εἰκότως τοῖς τῆς ἐπιδημίας καιροῖς. Ὅτι δὲ καὶ πρὸ τῆς ἐνανθρωπήσεως ἐν ἰδίοις ἦν ὡς Θεός· ἀγνοούμενος δὲ τῷ κόσμῳ, τῶν καθ' ἡμᾶς ἐποιεῖτο πρόνοιαν, ἐξ ἐμφύτου καλοκἀγαθίας καὶ θεοπρεποῦς ἡμερότητος, παραδείξειεν ἂν εὐθὺς ὁ θεσπέσιος Ἰακὼβ ὡς ἐν τύπῳ τῷ καθ' ἑαυτόν. Ἐποίμαινε γὰρ τὰ πρόβατα Λάβαν, καίτοι μισθὸν ἔχων παρ' αὐτοῦ τὸ σύμπαν οὐδένα· ἐλπίδι δὲ μόνῃ, εἰς τοῦτο ἠγμένος ταῖν δυοῖν αὐτοῦ συνάπτεσθαι θυγατέραιν, καὶ τέκνων γνησίων ἀναδειχθήσεσθαι πατήρ. Λεία δὲ ἤστην καὶ Ῥαχήλ. Θεὸς γὰρ ὢν κατὰ φύσιν ὁ Υἱὸς, ἐν τῷ κόσμῳ ἦν· τοῦτο γὰρ ὁ Λάβαν.","english":"Isaac. He who in likeness to Jacob had, so to speak, all but left heaven as a kind of ancestral home, and had come to Laban, whom one must liken to the world, which never knows who the God by nature is, but has fallen sick, as it were, exceedingly with the polytheistic error; for Laban too was an idolater. The world is indeed Christ's own, inasmuch as He is understood to be God by nature and Lord and Creator of all things, yet it is not His own again because of the apostasy, and because it already seems in some way to have become another's through sin. For it was inscribed to Satan as king. Therefore the Word has come down from heaven, as though He had left His ancestral home. For this is what I said just now. And He was as a stranger in His own world. And the wise John will testify, saying: He was in the world, and the world was made through Him, and the world did not know Him. But these things would perhaps reasonably fit the times of His visitation. That even before the incarnation He was among His own as God, yet unknown to the world, He took thought for our affairs, out of innate goodness and God-befitting gentleness—the divine Jacob would straightway show this as in a type in his own person. For he shepherded Laban's sheep, though he had from him no wage at all; but by hope alone, having been led to this, that he might be joined to his two daughters, and be shown forth as father of legitimate children. And these were Leah and Rachel. For the Son, being God by nature, was in the world; for this is Laban.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":220,"ref":"p220","source":"Καὶ κατεποίμαινε δέ τινα τρόπον οἰκονομῶν ὡς Θεὸς τὰ ζωαρκῆ, δωρούμενος τοὺς ἀπὸ γῆς καρποὺς, ἀνιεὶς πηγὰς ὑδάτων, καὶ ποταμῶν νάματα, τὸν ἥλιον αὐτοῦ ἀνατέλλων, κατὰ τὸ γεγραμμένον, ὑετοὺς καθιεὶς, ἐντιθεὶς τῇ ἀνθρώπου φύσει τὴν ἔμφυτον φρόνησιν. Αὐτὸς γάρ ἐστι Τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. Ἐπλήρου δὲ ταῦτα διὰ μόνην, ὡς ἔφην, τὴν ἡμερότητα τὴν ἔμφυτον· καὶ μισθὸν μὲν ὥσπερ οὐδένα παρὰ τῶν ἐν κόσμῳ τηνικάδε δεχόμενος, οὐ δοξολογίαν, οὐ προσκύνησιν, οὐ δόξαν ὀρθὴν, καὶ ἀπλανῆ διάληψιν τὴν περὶ αὐτοῦ· προεγνωκὼς δὲ ὅτι δύο γυναῖκας ἕξει κατὰ καιροὺς, αἳ γνησίων αὐτῷ τέκνων ἔσονται μητέρες, τίκτουσαι νοητῶς. Ποῖαι δὲ αὗται, Πρώτη μὲν ἡ πρεσβυτέρα, τουτέστι, Λεία, τῆς Ἰουδαίων Συναγωγῆς τὸν τύπον ἀποπεραίνουσα. Δευτέρα δὲ καὶ μετ' οὐ πολὺ καὶ τριπόθητος, ἡ νεωτέρα Ῥαχὴλ, τουτέστιν, ἡ ἐξ ἐθνῶν Ἐκκλησία, ἣ καὶ τέτοκε τὸν Ἰωσὴφ, Θεοῦ προσθήκην ἑρμηνευόμενον. Προστέθειται μὲν γὰρ τοῖς ἐξ Ἰσραὴλ ἡ ἐξ ἐθνῶν ἀγέλη. Νοεῖται δὲ καὶ ἑτέρως, ταῖς κατὰ καιρὸν τῶν πιστευόντων προσθήκαις εἰς πληθὺν ἀμέτρητον ἰοῦσα. Πλὴν ὅρα τὴν ἐπιτήρησιν. Ὀνίνησι γὰρ λίαν τὸ ἀκριβὲς ἐν τούτοις· Γεγέννηκεν ἡ Λεία πρὸ Ῥαχήλ· εἶτα μεταξὺ παιδίσκαι δύο Βάλλα τε καὶ Ζελφά. Ἀλλ' ἠρέμει τέως Ἰακώβ· ἴδιον δὲ οἶκον οὔπω ποιεῖν ἐσκέπτετο. Τέτοκεν ἡ Ῥαχὴλ τὸν Ἰωσὴφ, καὶ οἶκον λοιπὸν ἐρᾷ· Πότε γὰρ, φησὶ, ποιήσω ἐμαυτῷ οἶκον; Τέτοκε μὲν γὰρ ἡ τῶν Ἰουδαίων Συναγωγὴ τοὺς εἰς δουλείαν τὴν ὑπὸ νόμον. Ἀλλ' οὔπω Χριστὸς ἴδιον οἶκον ἔχειν ὡμολόγει σαφῶς.","english":"And he was, as it were, shepherding in a certain manner, as God ordering the things that sustain life, granting the fruits of the earth, sending forth springs of waters and the streams of rivers, causing his sun to rise, according to what is written, sending down rains, implanting in human nature the innate prudence. For he himself is The true Light, which enlightens every man coming into the world. And he was fulfilling these things, as I said, for the sake of his innate gentleness alone; and receiving, as it were, no reward from those in the world at that time—neither glorification, nor worship, nor right opinion, nor an unerring conception concerning him—but having foreknown that he would have two wives at the appointed times, who would be mothers of legitimate children to him, bearing them spiritually. And who are these? First, the elder, that is, Leah, fulfilling the type of the Synagogue of the Jews. Second, and not long after, and thrice-desired, the younger Rachel, that is, the Church from the Gentiles, who also bore Joseph, which is interpreted as the addition of God. For the flock from the Gentiles has been added to those from Israel. But it is also understood in another way: she goes on through the additions of believers at the appointed times to a multitude beyond measure. But observe the carefulness. For the precision in these matters is very profitable: Leah gave birth before Rachel; then in between there were two maidservants, Bilhah and Zilpah. But Jacob was for a time at rest; and he had not yet considered making a house of his own. Rachel bore Joseph, and thereafter he longs for a house: For when, he says, shall I make for myself a house? For the Synagogue of the Jews bore those who were for slavery under the law. But Christ did not yet clearly acknowledge that he had a house of his own.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"Οὐ γὰρ ἀπεδέχετο λίαν τὸν ἐκ λίθων ναὸν, ὃν Σολομὼν ἀνεδείματο. Καὶ γοῦν Ἰουδαίων ἐξωφρυωμένοις ἄγαν ἐπὶ τῷδέ ποτε μονονουχὶ καὶ ἐπιπλήττει λέγων· Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου. Ποῖον οἶκον οἰκοδομήσετέ μοι, λέγει Κύριος· ἢ τίς τόπος τῆς καταπαύσεώς μου; Ἀλλ' οὐδὲ οἶκος Θεοῦ γέγονε νοητὸς ὁ Ἰσραήλ. Οὐ γὰρ κατῴκηκεν ἐν αὐτοῖς. Ἐπειδὴ δὲ τέτοκεν ἡ ἐξ ἐθνῶν Ἐκκλησία τὸν νέον τε καὶ ἐν προσθήκαις λαὸν, οἶκον ἴδιον ἑαυτῷ λοιπὸν ὁ Σωτὴρ κατεσκευάζετο. Καὶ τίς δὴ οὗτός ἐστιν; Ἡμεῖς οἱ πιστεύσαντες, περὶ ὧν φησι καὶ διὰ προφήτου φωνῆς· Διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς. Καὶ ἔσομαι αὐτοῖς εἰς Θεὸν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν. Κατοικεῖ ἐν ἡμῖν διὰ τοῦ Πνεύματος, καθάπερ ἀρτίως ἔφην, οὐ κατοικήσας ἐν Ἰσραήλ. Ὅτι γὰρ ἀμέτοχοι τοῦ Πνεύματος, ὡς ἐν τύπῳ λέγω τῷ καθ' ἡμᾶς, οἱ πρὸ τῆς ἐπιδημίας, σαφηνιεῖ λέγων ὁ σοφώτατος Ἰωάννης· Οὔπω γὰρ ἦν Πνεῦμα, ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη.","english":"For he did not at all accept the temple made of stones, which Solomon built. And indeed, when the Jews were once exceedingly puffed up over this, he all but rebukes them, saying: Heaven is my throne, and the earth is a footstool for my feet. What sort of house will you build for me, says the Lord, or what is the place of my rest? But neither has Israel become a spiritual house of God. For he did not dwell in them. But since the Church from the Gentiles has brought forth the new people, added in addition, the Savior was thereafter preparing for himself a house of his own. And who is this? We who have believed, concerning whom he also speaks through the voice of the prophet: Giving my laws into their mind, and I will inscribe them on their hearts. And I will be to them a God, and they will be to me a people. He dwells in us through the Spirit, just as I recently said, having not dwelt in Israel. For that those before the coming were without a share in the Spirit—I speak, as it were, in a figure, in comparison with what is ours—the most wise John will make clear, saying: For the Spirit was not yet, because Jesus had not yet been glorified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"Ἐγηγερμένος γὰρ ἐκ νεκρῶν, καὶ εἰς εἰκόνα τὴν θείαν τὴν ἀνθρώπου φύσιν ἀναμορφῶν, πρώτοις ἐνεφύσησε τοῖς ἁγίοις ἀποστόλοις, λέγων· Λάβετε Πνεῦμα ἅγιον. Ἔφη δέ που καὶ ὁ θεσπέσιος Παῦλος· Οὐ γὰρ ἐλάβετε Πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλ' ἐλάβετε Πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν· Ἀββᾶ, ὁ Πατήρ. Οὐκοῦν Πνεῦμα μὲν δουλείας ἦν ἐν Ἰσραήλ· ἐν ἡμῖν δὲ τοῖς ἀπὸ Ῥαχὴλ, τουτέστι, τῆς ἐξ ἐθνῶν Ἐκκλησίας, Πνεῦμα Θεοῦ πρὸς υἱοθεσίαν, οἶκον ἡμᾶς ἀποτελοῦν τὸν πνευματικόν. Ἐλεύθεροι γὰρ οἱ ἀπὸ Ῥαχὴλ, ἧς οἱ ὀφθαλμοὶ καλοὶ καὶ ὡραῖοι, καίτοι τῆς Λείας οὐχ ὧδε ἐχούσης. Ὁρᾷ γὰρ οὐχ ὑγιῶς ἡ τῶν Ἰουδαίων Συναγωγή. Καὶ μαρτυρήσει λέγων ὁ σοφώτατος Παῦλος· Ἄχρι γὰρ τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς Παλαιᾶς Διαθήκης μένει, μὴ ἀνακαλυπτόμενον, ὅ τι ἐν Χριστῷ καταργεῖται. Ἀλλ' ἕως σήμερον ἡνίκα ἀναγινώσκεται Μωσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται. Ἡνίκα δὲ ἐὰν ἐπιστρέψῃ πρὸς Κύριον, περιαιρεῖται τὸ κάλυμμα. Ὁ δὲ Κύριος τὸ Πνεῦμά ἐστιν. Οὗ δὲ τὸ Πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία. Ἀλλ' ἡμεῖς ἅπαντες, ὡς ἔφη πάλιν αὐτὸς, ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου Πνεύματος. Συνίης ὅτι καλοῖς ὀφθαλμοῖς καὶ ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμεθα; Λαμπροὶ γὰρ οἱ τῆς Ῥαχὴλ ὀφθαλμοὶ, καθάπερ ἔφην ἀρτίως. Ἐπειδὴ τοίνυν ἡ νεωτάτη Ῥαχὴλ τὸν Ἰωσὴφἐκτέτοκεν, οἴκαδε μὲν ἰέναι διασπεύδει λοιπὸν ὁ θεσπέσιος Ἰακώβ.","english":"For having been raised from the dead and reshaping human nature into the divine image, he first breathed upon the holy apostles, saying: Receive the Holy Spirit. And the inspired Paul also said somewhere: For you did not receive a spirit of slavery again unto fear, but you received a Spirit of adoption, in which we cry: Abba, Father. Therefore there was a spirit of slavery in Israel; but in us who are from Rachel—that is, from the Church of the Gentiles—there is the Spirit of God unto adoption, making us the spiritual house. For those from Rachel are free, whose eyes are beautiful and lovely, although Leah's were not so. For the Synagogue of the Jews does not see soundly. And the most wise Paul will testify, saying: For until this very day the same veil remains over the reading of the Old Testament, not being unveiled, because it is done away in Christ. But until today, whenever Moses is read, a veil lies over their heart. But whenever one turns to the Lord, the veil is removed. Now the Lord is the Spirit. And where the Spirit of the Lord is, there is freedom. But we all, as he himself again said, beholding the glory of the Lord with unveiled face as in a mirror, are transformed into the same image from glory to glory, just as from the Lord, the Spirit. Do you understand that with beautiful eyes and unveiled face we behold the glory of the Lord as in a mirror? For Rachel's eyes are bright, as I said just now. Since, therefore, the youngest Rachel has borne Joseph, the inspired Jacob now hastens to go home.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"Μεταποιεῖται δὲ Λάβαν, καὶ εὐλο γεῖσθαί φησιν εἰς πληθὺν ἄρδην τῆς ἀγέλης εὐρυνομένης. Δεῖται γὰρ λίαν ὁ κόσμος Θεοῦ, κἂν εἰ μὴ λέγει τυχὸν, ἀλλ' οὖν τῷ εἰδέναι καὶ ὁμολογεῖν ὅτι πάντα αὐτῷ τά τε ζωαρκῆ, καὶ τὰ εἰς εὖ εἶναι παρὰ Θεοῦ. Ἐξαιτεῖ δὲ μισθὸν ὁ μακάριος Ἰακὼβ εἰκῆπαρεῖναι μὴ ἐνεχόμενος ἔτι. Καὶ ἦν ὁ μισθὸς οὐκ ἀνεθέλητος αὐτῷ, τὰ κατεῤῥαμμένα τὰ σποδοειδῆ. Κατὰ μὲν οὖν τοὺς ἄνωθεν ἔτι καὶ παρῳχηκότας καιροὺς, καίτοι διοικῶν τὸν κόσμον ἐξ ἡμερότητος τῆς ἐμφύτου καὶ θεοπρεποῦς, ὁ δι' οὗ τὰ πάντα Θεὸς Λόγος, ἠφίει τοὺς ἐν αὐτῷ πορεύεσθαι ταῖς ὁδοῖς αὐτῶν, κατὰ τὸ γεγραμμένον. Ἐπειδὴ δὲ τέτοκεν ἡ Ἐκκλησία, τὸν ἐν προσθήκαις ἀεὶ καὶ νέον λαὸν, τουτέστι, τοὺς διὰ πίστεως τῆς εἰς αὐτὸν ἀναγέννησιν ἤδη λαχόντας τὴν πνευματικὴν, ἀπαιτεῖ τὸν κόσμον μισθὸν ὥσπερ τινὰ τῆς ὑπὲρ αὐτοῦ προνοίας τοὺς εἰς τὸ πιστεύειν ἑτοιμοτέρους, ὧν ἂν εἰς τύπον τὰ σποδοειδῆ καὶ ῥαντά. Τί δὴ τοῦτό ἐστιν; Ἀεί περ ἐν ταῖς ὀΐων τε καὶ αἰγῶν ἀγέλαις τὰ μονοειδῆ τοῖς τρέφουσιν αἱρετώτερα· τὰ δὲ ῥαντὰ καὶ κατεστιγμένα τάξιν ἔχει δευτέραν, καὶ οὐκ ἐν ἴσῳ λόγῳ τοῖς ἄλλοις. Ἔριον γὰρ ἐν αὐταῖς οὐ μονοειδὲς, ἀλλ' ἐν βραχὺ παραλλὰξ, ἑτερόχρουν δέ ἐστιν καὶ οἱονεὶ περιπεφυρμένον. Δέχεται τοίνυν ἀπὸ τοῦ κόσμου Χριστὸς, οὐχὶ δή που πάντως τὰ ἐν αὐτῷ τίμια, καὶ ἐν ἀνθρώποις ἀπόλεκτα, ἀλλ' ὅσα μᾶλλον ἐν αὐτοῖς ἐν ὑφέσει τε εἶναι δοκεῖ, καὶ οὐκ ἐν ἴσῃ δόξῃ. Πιστώσεται δὲ τὸν λόγον καὶ ὁ θεσπέσιος Παῦλος, ἐπιστέλλων τοῖς πεπιστευκόσι·","english":"Laban is transformed, and he says he is blessed to the point of a whole multitude, the herd being broadened. For the world greatly needs God, even if perhaps it does not say so, yet by knowing and confessing that all things—both those that sustain life and those that contribute to well-being—are from God. But the blessed Jacob asks for a wage, no longer being held to be there in vain. And the wage was not unwelcome to him: the speckled, the ash-colored. In the times from above and still past, although he administered the world out of his innate and God-befitting gentleness, the God Logos through whom all things exist allowed those in it to walk in their own ways, according to what is written. But since the Church has given birth to the people who are always in additions and new, that is, those who have already obtained spiritual rebirth through faith in him, he demands from the world as a kind of wage for his providence over it those who are more ready for believing, of whom the ash-colored and spotted are a type. What then is this? Always, in flocks of sheep and goats, the single-colored are preferable to those who raise them; but the spotted and speckled have second rank, and are not on equal account with the others. For the wool in them is not single-colored, but slightly varied, and is of a different color and, as it were, mixed together. Christ therefore receives from the world, not surely all the things in it that are precious and choice among men, but rather those that seem to be in a lower state among them and not in equal esteem. And the inspired Paul will confirm the account, writing to those who have believed:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"Βλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοὶ, ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοὶ, οὐ πολλοὶ εὐγενεῖς· ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ Θεὸς, ἵνα καταισχύνῃ τοὺς σοφοὺς, καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ Θεὸς, ἵνα καταισχύνῃ τὰ ἰσχυρά. Νοηθείη δ' ἂν καὶ ἑτέρως, εἴπερ βούλοιτό τις ἐξακριβοῦν τὰ τοιάδε, σποδοειδὲς ῥαντόν. Ποικίλον γάρ πως οἱ ἐν Χριστῷ τὸ εὐπρεπὲς ἔχοντες ὡς ἐν ἔργοις τε καὶ λόγοις. Τὸ μὲν γὰρ φαιόν τε καὶ μέλαν καταλογισθείη εἰς αἴνιγμα καὶ σκιὰν τοῦ κατὰ Χριστὸν μυστηρίου, καὶ τὸν ἐπ' αὐτῷ σκοτεινὸν ἀσυμφανῆ τοῖς πολλοῖς καταγράψοι λόγον. Ἔφη γάρ που καὶ ὁ θεσπέσιος Δαβὶδ ἐν βιβλίῳ Ψαλμῶν, ὅτι Ἔθετο σκότος ἀποκρυφὴν αὐτοῦ, κύκλῳ αὐτοῦ ἡ σκηνὴ αὐτοῦ. Σκοτεινὸν ὕδωρ ἐν νεφέλαις ἀέρων· τὸ οἱονεὶ δυσκατάληπτον τῶν περὶ Θεοῦ δογμάτων σκηνῇ παρεικάζων, καὶ ὀνομάζων τὸν σκότον, καὶ ὕδωρ σκοτεινὸν ἐν νεφέλαις ἀέρων. Κατεπαγγέλλεται δὲ καὶ ἡ Σοφία τισὶ χαριεῖσθαι πλουσίως τὸ νοεῖν δύνασθαι παραβολὰς καὶ σκοτεινὸν λόγον, ῥήσεις","english":"For see your calling, brothers, that not many are wise according to the flesh, not many powerful, not many well-born; but God chose the foolish things of the world, so that he might put the wise to shame, and God chose the weak things of the world, so that he might put the strong to shame. But this could also be understood in another way, if one wished to examine such matters precisely: the sprinkled with ashes. For those in Christ who possess what is fitting are in some way variegated, as in deeds and words. For the gray and the black would be reckoned as an enigma and shadow of the mystery according to Christ, and one would describe the obscure, indistinct to the many word concerning him. For the inspired David also said somewhere in the book of Psalms, that He made darkness his hiding place, his tent round about him. Dark water in the clouds of the air—likening to a tent, as it were, the hard-to-grasp nature of the doctrines concerning God, and naming the darkness, and dark water in the clouds of the air. And Wisdom also promises to grant to some richly the power to understand parables and the dark word, sayings","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"τε σοφῶν καὶ αἰνίγματα. Οὐκοῦν τὸ βαθὺ καὶ οἱονεὶ μέλαν τῶν ἐπὶ Χριστοῦ δογμάτων, τὸ φαιὸν ἡμῖν ὑπαινίττεται χρῶμα. Τὸ δέ γε λαμπρὸν καὶ οἱονείπερ διαφανὲς, τὸ ὡς ἐν ἔργοις φημὶ τοῖς κατ' εὐσέβειαν παραθήσει τὸ ἕτερον, τουτέστι, τὸ λευκόν. Τοιγάρτοι καὶ ὁ πάντων Δεσπότης τὴν ἐν Χριστῷ πίστεως κάθαρσιν προκαταμηνύει λέγων διὰ τῆς τοῦ προφήτου φωνῆς· Μάθετε καλὸν ποιεῖν, ἐκζητήσατε κρίσιν, ῥύσασθε ἀδικούμενον, κρίνατε ὀρφανῷ, καὶ δικαιώσατε χήραν, καὶ δεῦτε, καὶ διαλεχθῶμεν, λέγει Κύριος. Καὶ ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ. Ἐὰν δ' ὦσιν ὡς κόκκινον, ὡς ἔριον λευκανῶ. Ἀπόλεκτοι τοίνυν καὶ ἐν λόγῳ τῷ προὔχοντι παρά γε τῷ πάντων Σωτῆρι Χριστῷ οἱ δευτέραν μὲν ἔχοντες ἐν τῷ κόσμῳ τάξιν. Τεθειμένοι δὲ ὥσπερ παρ' ἄλλους ἐν μείοσιν, καὶ ἐν δόξῃ πλεονεκτούμενοι, κατεῤῥαμμένοι δὲ ὥσπερ καὶ τὸ ποικίλον ἔχοντες νοητῶς ὡς ἐν βάθει δογμάτων τῶν περὶ Θεοῦ, καὶ τὸν τοῖς ἄλλοις ἀσυμφανῆ καταπλουτοῦντες λόγον, φαιδρότητί τε τῇ κατ' εὐσέβειαν εὖ μάλα διαπρεπεῖς. Μισθὸν μὲν οὖν Ἰακὼβ τὰ κατεῤῥαμμένα. Τίνα δὲ τρόπον κατεσοφίζετο μὲν τὸν Λάβαν, πλεῖστα δὲ ὅσα τὰ αἱρεθέντα ποιεῖ, πολυπραγμονῶμεν, εἰ δοκεῖ, καὶ ἐξ αὐτῶν ἀναμάθωμεν τῶν ἱερῶν Γραμμάτων. Ἔχει γὰρ οὕτως· Ἔλαβε δὲ ἑαυτῷ Ἰακὼβ ῥάβδον στυρακίνην χλωρὰν, καὶ καρυΐνην, καὶ πλατάνου. Καὶ ἐλέπισεν αὐτὰς Ἰακὼβ λεπίσματα λευκὰ, περισύρων τὸ χλωρόν. Ἐφαίνετο δὲ ἐπὶ ταῖς ῥάβδοις τὸ λευκὸν, ὃ ἐλέπισε ποικίλον.","english":"and the riddles of the wise. Therefore the deep and, as it were, dark meaning of the doctrines concerning Christ is hinted at for us by the dusky color. But the bright and, as it were, transparent element—I mean in works of piety—will set alongside it the other, that is, the white. For this reason the Master of all also foretells the purification of faith in Christ, saying through the voice of the prophet: Learn to do good, seek judgment, rescue the wronged, judge the orphan, and justify the widow, and come, and let us reason together, says the Lord. And if your sins be as scarlet, I will make them white as snow. And if they be as crimson, I will make them white as wool. Therefore chosen also in the preeminent word with the Savior of all, Christ, are those who hold the second rank in the world, and are placed as it were among others in lesser positions, and are surpassed in glory, and are dappled, as it were, having the variegated in a spiritual sense as in the depth of the doctrines concerning God, and richly possessing the word that is not manifest to others, and exceedingly distinguished by the brightness that is according to piety. So the dappled things are Jacob's wage. But in what manner he outwitted Laban, and does very many of the things chosen, let us investigate, if it seems good, and learn from the sacred Scriptures themselves. For it is thus: And Jacob took for himself a rod of storax, green, and of walnut, and of plane tree. And Jacob peeled them with white peelings, stripping off the green. And the white which he peeled appeared on the rods, variegated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"Καὶ παρέθηκε τὰς ῥάβδους, ἃς ἐλέπισεν, ἐν ταῖς ληνοῖς τῶν ποτιστηρίων τοῦ ὕδατος, ἵνα, ὡς ἂν ἔλθωσι τὰ πρόβατα πιεῖν, ἐνώπιον τῶν ῥάβδων ἐλθόντων αὐτῶν εἰς τὸ πιεῖν, ἐγκισσήσωσι τὰ πρόβατα εἰς τὰς ῥάβδους. Καὶ ἔτικτον τὰ πρόβατα διάλευκα, καὶ ποικίλα, καὶ σποδοειδῆ ῥαντά. Τοὺς δὲ ἀμνοὺς διέστειλεν Ἰακὼβ, καὶ ἔθηκεν ἐναντίον τῶν προβάτων κριὸν διάλευκον, καὶ πᾶν ποικίλον ἐν τοῖς ἀμνοῖς. Καὶ διεχώρισεν ἑαυτῷ ποίμνια καθ' ἑαυτὸν, καὶ οὐκ ἔμιξεν αὐτὰ εἰς τὰ πρόβατα τοῦ Λάβαν. Ἐγένετο δὲ ἐν τῷ καιρῷ ᾧ ἐνεκίσσων τὰ πρόβατα ἐν γαστρὶ λαμβάνοντα, ἔθηκεν Ἰακὼβ τὰς ῥάβδους ἐναντίον τῶν προβάτων ἐν ταῖς ληνοῖς, τοῦ ἐγκισσῆσαι αὐτὰ κατὰ τὰς ῥάβδους. Ἡνίκα δὲ ἂν ἔτεκε τὰ πρόβατα, οὐκ ἐτίθει. Ἐγένετο δὲ τὰ ἄσημα τοῦ Λάβαν, τὰ δὲ ἐπίσημα τοῦ Ἰακώβ· καὶ ἐπλούτησεν ὁ ἄνθρωπος σφόδρα σφόδρα. Ποιμενικῆς μὲν οὖν ἐπιστήμης τὸ εἰδέναι φαμὲν, ὅτι τοῖς ὁρωμένοις τὰ ἐμφερῆ πάντων τε καὶ πάντως ἀποτέκοιεν ἂν ὄϊες τε καὶ αἶγες, καὶ τοῖς τῶν παραπιπτόντων χρώμασι γένοιτ' ἂν ὁμοειδῆ τὰ ἐξ αὐτῶν, εἰ ἐν τῷ κιττᾷν θεάσαιτο. Ἔοικε δέ πως τοῖς κατὰ φύσιν τὸ χρῆμα κατορθοῦσθαι νόμοις. Ἄῤῥητα δὲ τὰ τοιαῦτα παντελῶς, καὶ ταῖς ἡμετέραις ἐννοίαις ἀστιβῆ. Ἀπόλεκτα δὲ τὰ σποδοειδῆ καὶ κατεῤῥαμμένα κατὰ θείαν ὀμφὴν ἐποιεῖτο πάλιν ὁ θεσπέσιος Ἰακώβ. Ἔφη γάρ που πρὸς Λείαν τε καὶ Ῥαχήλ. Καὶ ἐγένετο ἡνίκα ἐνεκίσσων τὰ πρόβατα ἐν γαστρὶ λαμβάνοντα, καὶ εἶδον τοῖς ὀφθαλμοῖς μου ἐν τῷ ὕπνῳ. Καὶ ἰδοὺ οἱ τράγοι καὶ οἱ κριοὶ ἀναβαίνοντες ἦσαν ἐπὶ τὰς αἶγας καὶ τὰ πρόβατα, διάλευκοι καὶ ποικίλοι, καὶ σποδοειδεῖς ῥαντοί.","english":"And he set the rods, which he had peeled, in the troughs of the watering places of the water, so that, when the sheep came to drink, when they came to drink before the rods, the sheep might conceive at the rods. And the sheep bore young that were all white, and speckled, and ash-colored spotted. But Jacob separated the lambs, and set before the sheep a ram all white, and every speckled one among the lambs. And he set apart for himself flocks by themselves, and did not mix them with the sheep of Laban. And it came to pass in the time when the sheep conceived in the womb, Jacob set the rods before the sheep in the troughs, so that they might conceive at the rods. But whenever the sheep bore young, he did not set them. And the unmarked ones became Laban's, and the marked ones Jacob's; and the man became exceedingly, exceedingly rich. Now we say that it belongs to pastoral knowledge to know that sheep and goats would bring forth offspring resembling all the things they see, and that the offspring would become of like kind to the colors of the things that fall in their way, if they should look upon them at the time of conception. And somehow the matter seems to be brought about by the laws of nature. But such things are wholly unutterable, and untrodden by our conceptions. But the chosen things, ash-colored and speckled, the inspired Jacob again made according to a divine oracle. For he said somewhere to Leah and Rachel: And it came to pass when the sheep conceived in the womb, and I saw with my eyes in my sleep. And behold, the he-goats and the rams that were mounting the she-goats and the sheep were all white and speckled and ash-colored spotted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"Καὶ εἶπέ μοι ὁ ἄγγελος τοῦ Θεοῦ καθ' ὕπνον· Ἰακώβ. Ἐγὼ δὲ εἶπα· Τί ἐστι; Καὶ εἶπεν· Ἀνάβλεψον τοῖς ὀφθαλμοῖς σου, καὶ ἰδὲ τοὺς τράγους, καὶ τοὺς κριοὺς ἀναβαίνοντας ἐπὶ τὰ πρόβατα καὶ τὰς αἶγας διαλεύκους, καὶ ποικίλους, καὶ σποδοειδεῖς ῥαντούς. Ταυτὶ μὲν οὖν φησι τὸ Γράμμα τὸ ἱερόν. Ἀλλὰ φέρε τῆς ἱστορίας τὸ χθαμαλὸν ὑποτρέχοντες, ἀναβαίνωμεν ἐπὶ τὰ πνευματικά. δʹ. Ῥάβδος ἡμῖν αἰνιγματωδῶς ἐπιγράφει πάλιν τὸν Ἐμμανουήλ. Ὠνόμασται γὰρ ὡδὶ παρὰ τῇ θεοπνεύ στῳ Γραφῇ. Ἡσαΐας μὲν γὰρ ὁ θεσπέσιος· Καὶ ἐξελεύσεται ῥάβδος, φησὶν, ἐκ τῆς ῥίζης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται. Πρὸς δέ γε τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεὸν, τὸ τῶν πιστευόντων πρόσωπον ὑποδὺς ὁ θεσπέσιος ἡμῖν ἀνεφώνησε Δαβίδ· Ἡ ῥάβδος σου καὶ ἡ βακτηρία σου, αὗταί με παρεκάλεσαν. Παρακεκλήμεθα γὰρ ἐν Χριστῷ, καὶ αὐτὸν ἔρεισμα πεποιήμεθα. Γέγραπται γὰρ, ὅτι Ὑπερστερίσει τοὺς δικαίους ὁ Κύριος. Ἡμῖν οὖν τράγοις λογικοῖς θρέμμασι τοῖς ἀνὰ","english":"And the angel of God said to me in a dream, \"Jacob.\" And I said, \"What is it?\" And he said, \"Lift up your eyes and see the he-goats and the rams mounting the sheep and the she-goats, white and speckled and ash-colored with spots.\" This, then, is what the sacred Scripture says. But come, let us run beneath the lowly level of the history and ascend to the spiritual things. 4. The rod again allegorically inscribes for us the Emmanuel. For it has been named thus in the God-inspired Scripture. For the divine Isaiah says, \"And a rod shall come forth from the root of Jesse, and a flower shall rise up from the root.\" And to the Father and God in the heavens, the divine David, assuming the person of the believers, cried out to us: \"Your rod and your staff, these have comforted me.\" For we have been comforted in Christ, and we have made him our support. For it is written, that \"The Lord will shield the righteous.\" For us, then, who are rational goats, the flocks throughout","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":228,"ref":"p228","source":"πᾶσαν τὴν οἰκουμένην, καὶ ἐν ὅλῳ τῷ κόσμῳ, ῥάβδον ὥσπερ τινὰ παρατίθησι ἑαυτὸν ὁ Χριστός. Ῥάβδον δὲ οὐχ ἁπλῶς, ἀλλὰ στυρακίνην, καὶ καρυΐνην, καὶ ὡς ἐκ πλατάνου. Φυτὸν δὲ καὶ τοῦτο τῶν εἰς ὀρθότητα μεμαρτυρημένων· καὶ θανάτου μὲν ἡ στυρακίνη σημεῖον. Ἀρώμασι γὰρ τὸ τεθνηκὸς θεραπεύεται σῶμα, ἀρωμάτων δὲ ἥδιστον ὁ στύραξ. Ἀπέθανεν δὲ δι' ἡμᾶς ὁ Χριστὸς, καὶ ἐτάφη, κατὰ τὰς Γραφάς· καρυΐνη δὲ, ἐγρηγόρσεώς τε καὶ ἀϋπνίας. Ἐνεργεῖ γὰρ ἐν ἡμῖν τὰ τοιάδε φύσεως. Ἐγήγερται δὲ ὑπὲρ ἡμῶν ὁ Χριστός. Οὐ γὰρ γέγονε κάτοχος ταῖς ᾅδου πύλαις, οὔτε μὲν εἰς ἅπαν ἥλω τοῖς τοῦ θανάτου δεσμοῖς. Ἡ ἐκ πλατάνου δὲ πάλιν ὑπεμφαίνειν ἔοικε τὸν εἰς ὕψος τε καὶ πρὸς τὸν ἄνω δρόμον, τουτέστιν, τὴν εἰς οὐρανοὺς ἀνάβασιν τοῦ Χριστοῦ. Εὐφυὲς γὰρ ξύλον καὶ τῶν ἄγαν εὐμηκεστάτων ἡ πλάτανος. Ὑψώθη δὲ παρὰ τοῦ Πατρὸς ὁ Υἱός. Ἔφη γὰρ ὁ Πέτρος περὶ αὐτοῦ· Τῇ δεξιᾷ οὖν τοῦ Θεοῦ ὑψωθείς. Καὶ ὁ Παῦλος, ὑπερυψοῦσθαί φησιν αὐτὸν, καὶ λαβεῖν τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, καὶ τὴν παρὰ πάντων προσκύνησιν. Εἰ δέ τις βούλοιτο, καὶ καθ' ἕτερόν τινα νοῦν ἐκλήψεται τὸ φυτόν. Καὶ τίς ὁ τρόπος; Οἱ περὶ τὰς τῶν ὀνομάτων ἐτυμολογίας περιέργως, διὰ τὸ λίαν εὐρύνεσθαι τῷ ξύλῳ τὸ πέταλον, ταύτῃτοι καὶ πλάτανον ὠνομάσθαι φασίν. Πλατυνόμεθα γὰρ καὶ ἡμεῖς διὰ πίστεως καὶ ἀγάπης, μονονουχὶ περιφύντες Χριστῷ. Στενὸς γὰρ ὁ νόμος λίαν καὶ τεθλιμμένος τῶν εἰδωλολατρούντων ὁ νοῦς. Καὶ γοῦν ταῖς μὲν ἐξ ἐθνῶν ἀγέλαις ἐπεφώνει Θεὸς διὰ προφήτου φωνῆς· Μάθετε ἀκούειν στενοχωρούμενοι·","english":"Christ sets himself before the whole inhabited world, and in the entire cosmos, like a rod. Not simply a rod, but a storax rod, and a walnut rod, and as it were from a plane tree. This plant too is among those attested for uprightness; and the storax is a sign of death. For a dead body is treated with spices, and the sweetest of spices is storax. Christ died for us and was buried, according to the Scriptures; and the walnut is a sign of watchfulness and sleeplessness. For such things nature works in us. Christ was raised for us. For he did not become subject to the gates of Hades, nor was he wholly captured by the bonds of death. And the rod from the plane tree again seems to suggest the upward course and the ascent on high, that is, the ascension of Christ into the heavens. For the plane tree is a well-grown tree and among the very tallest. The Son was exalted by the Father. For Peter said of him: \"Being exalted therefore by the right hand of God.\" And Paul says that he is highly exalted, and has received the name that is above every name, and the worship of all. But if someone wishes, he will understand the plant in another sense as well. And what is the manner? Those who busy themselves curiously with the etymologies of names say that because its leaf spreads out very widely, the tree is for this reason called a plane tree. For we too are widened through faith and love, having as it were grown upon Christ. For the law is very narrow, and the mind of those who worship idols is compressed. And indeed God cried out to the flocks from the nations through the voice of the prophet: \"Learn to hear, being pressed together.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"Κορινθίοις δὲ ὁ Παῦλος ὑπονοστεῖν ἑλομένοις ἐπὶ τὴν ἀρχαίαν πλάνησιν μετὰ τὸ ἐν πίστει πλάτος ἐπιστέλλει λέγων· Τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι, ἡ καρδία ἡμῶν πεπλάτυνται. Οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ ἐν σπλάγχνοις ὑμῶν. Τὴν δὲ αὐτὴν ἀντιμισθίαν, ὡς τέκνοις λέγω, πλατύνθητε καὶ ὑμεῖς, μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις. Τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; καὶ τίς κοινωνία φωτὶ πρὸς σκότος; τίς δὲ συμφώνησις Χριστῷ πρὸς Βελίαλ; Καὶ μὴν ὁ Ψαλμῳδὸς πρὸς αὐτὸν ἐν πνεύματί πού φησι τὸν Ἐμμανουὴλ, τὴν τοῦ νόμου στενότητα διασύρων· Πλατεῖα ἡ ἐντολή σου σφόδρα. Καὶ πάλιν· Ὁδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας τὴν καρδίαν μου. Πρὸς τούτῳ ἔτι· Καὶ ἐπορευόμην ἐν πλατυσμῷ, ὅτι τὰ δικαιώματά σου ἐξεζήτησα. Ὅτι δὲ καὶ ἡ ῥάβδος ἡ καρυΐνη, καθάπερ ἔναγχος ἔφην, ἀϋπνίας ἐστὶν ἐμποιητικὴ φύσις, λέγοντος Θεοῦ πρὸς τὸν προφήτην Ἱερεμίαν· Τί σὺ ὁρᾷς, Ἱερεμία; Καὶ εἶπα, φησὶ, Βακτηρίαν καρυΐνην. Καὶ εἶπεν Κύριος πρός με· Καλῶς ἑώρακας, διότι ἐγρήγορα ἐγὼ ἐπὶ τοὺς λόγους μου τοῦ ποιῆσαι αὐτούς· Οὐκοῦν ὡς ἐν εἴδει τῆς ῥάβδου νοούμενος ἑαυτὸν ἡμῖν ὥσπερ παρατίθησιν ὁ Χριστὸς, ὡς τεθνεῶτα, καὶ ἐγηγερμένον, καὶ εἰς οὐρανοὺς ὑψούμενον, κατευρύνοντά τε διὰ τοῦ Πνεύματος νοητῶς τὰς τῶν δεχομένων αὐτὸν καρδίας. Ἀλλὰ ποῦ τὰς ῥάβδους τέθεικεν ὁ Ἰακώβ; Ἐν ταῖς ληνοῖς τῶν ποτιστηρίων. Νοοῖντο δ' ἂν πάλιν ληνοί τε καὶ ποτιστήρια τῆς λογικῆς ἀγέλης, τουτέστιν ἡμῶν, συγγραφὴ Μωσέως, καὶ τὰ προφητικὰ κηρύγματα, τὸν ἄνωθεν ἡμῖν καὶ παρὰ Θεοῦ μονονουχὶ βρύοντα λόγον.","english":"But Paul, when the Corinthians chose to slip back into their ancient error after the breadth of faith, writes to them saying: Our mouth is opened to you, Corinthians, our heart is enlarged. You are not straitened in us, but you are straitened in your own affections. Now in the same recompense, I speak as to children, be enlarged also yourselves, do not become unequally yoked with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what concord has Christ with Belial? And indeed the Psalmist somewhere says in the Spirit concerning Emmanuel himself, mocking the narrowness of the law: Your commandment is exceedingly broad. And again: I ran the way of your commandments, when you enlarged my heart. In addition to this: And I walked in a broad place, for I sought your statutes. And that the walnut rod, as I said recently, is by nature productive of wakefulness, God saying to the prophet Jeremiah: What do you see, Jeremiah? And I said, he says, a rod of walnut. And the Lord said to me: You have seen well, for I am watchful over my words to perform them. Therefore Christ, understood as it were in the form of the rod, sets himself before us as one who died, and was raised, and is lifted up into the heavens, and who through the Spirit spiritually broadens the hearts of those who receive him. But where has Jacob placed the rods? In the troughs of the watering places. And again, the troughs and watering places of the rational flock, that is, of us, may be understood as the writing of Moses and the prophetic proclamations, which pour out to us, as it were, the word from above and from God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"Γέγραπται γὰρ, ὅτι Καὶ ἀντλήσετε ὕδωρ μετ' εὐφροσύνης ἐκ τῶν πηγῶν τοῦ σωτηρίου. Ἐκεῖ τὸν Ἐμμανουὴλ εὑρήσομεν τὴν τῆς δυνάμεως ῥάβδον, καὶ ὡς ἐν θανάτῳ δι' ἡμᾶς, καὶ πρωτότοκον ἐκ νεκρῶν, καὶ ὑψούμενον ἐν δόξῃ, καὶ πλατύνοντα τοὺς πεπιστευκότας, καθάπερ ἔφην ἀρτίως. Σύμπας γὰρ ὥσπερ τῶν ἁγίων προφητῶν ὁ λόγος, καὶ μέν τοι Μωσέως διανένευκεν ἐπὶ τὸ Χριστοῦ μυστήριον. Τοιγάρτοι καὶ ὁ σοφὸς ἔφη Παῦλος, ὅτι Τέλος νόμου καὶ προφητῶν ὁ Χριστός. Πλὴν ἐλέπισεν Ἰακὼβ τὰς ῥάβδους λεπίσματα λευκὰ, περισύρων τὸ χλωρόν· ἐκίττων τε οὕτως ἐπ' αὐταῖς τὸ ποικίλον τὰ θρέμματα. Περισύρει γὰρ ὥσπερ ὁ Χριστὸς τὴν τοῦ νόμου σκιὰν, καὶ προφητικῶν συγγραμμάτων τὸ οἱονεὶ κατακάλυμμα, λελευκασμένον δὲ οὕτω καὶ εὐκάτοπτον κομιδῇ τὸν ἐν αὐτοῖς ἡμῖν ἀποφαίνων λόγον, ἐπῳδὴν ἀναφέρει πνευματικήν· μόνον δὲ οὐχὶ καὶ ἀναπείθει\n\nκιττᾷν τῷ ἐκποικίλλεσθαι θέλον εἰς ἀρετὴν, διφυᾶ πως αὐτὴν ἐπιτηδεύοντας, ἔργῳ, τε φημὶ, καὶ λόγῳ. Καὶ γοῦν οἱ θεσπέσιοι προφῆται τῶν ἐν πίστει δεδικαιωμένων τὸ πρόσωπον ὑποτρέχοντες ἀνακεκράγασιν ἐναργῶς· Διὰ τὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλάβομεν, καὶ ὠδινήσαμεν, καὶ ἐτέκομεν πνεῦμα σωτηρίας σου. Ἔφη δέ που καὶ πάλιν ἰδίως ὁ αὐτὸς μακάριος Ἡσαΐας· Ἰσχύσατε, χεῖρες ἀνειμέναι, καὶ γόνατα παραλελυμένα. Παρακαλέσατε, οἱ ὀλιγόψυχοι τῇ διανοίᾳ, ἰσχύσατε, μὴ φοβεῖσθε. Ἰδοὺ ὁ Θεὸς ἡμῶν κρίσιν ἀνταποδίδωσι, καὶ ἀνταποδώσει. Καὶ πάλιν·","english":"For it is written, \"And you will draw water with gladness from the springs of salvation.\" There we shall find Emmanuel, the rod of power, and as it were in death for our sake, and firstborn from the dead, and exalted in glory, and enlarging those who have believed, just as I said a moment ago. For the whole word of the holy prophets, and indeed of Moses, inclines toward the mystery of Christ. Therefore also the wise Paul said, \"The end of the law and the prophets is Christ.\" Moreover, Jacob peeled the rods with white peelings, stripping away the green; and thus the varied offspring conceived upon them. For Christ, as it were, strips away the shadow of the law, and the so-called veil of the prophetic writings, and making the word in them white and altogether clear to us, he brings a spiritual incantation; and he does not merely persuade\n\nthose who wish to be variegated by the mottling toward virtue, pursuing it in a twofold way, in deed, I say, and in word. And indeed the divine prophets, running under the face of those justified in faith, have cried out clearly: \"Because of your fear, O Lord, we conceived in the womb, and we travailed, and we brought forth the spirit of your salvation.\" And somewhere again the same blessed Isaiah said distinctly: \"Be strong, you hands that hang down, and you knees that are paralyzed. Comfort, you who are faint in mind, be strong, do not fear. Behold, our God repays judgment, and he will repay.\" And again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"Ἰδοὺ, Κύριος μετὰ ἰσχύος ἔρχεται, καὶ ὁ βραχίων αὐτοῦ μετὰ κυρίας, ὡς ποιμὴν ποιμανεῖ τὸ ποίμνιον αὐτοῦ, καὶ τῷ βραχίονι αὐτοῦ συνάξει ἄρνας, καὶ τὰς ἐν γαστρὶ ἐχούσας παρακαλέσει, τουτέστι, παράκλησις ἔσται πνευματικὴ τοῖς ἤδη τὸν θεῖον ὠδίνουσι λόγον, ὡς ἐγκάρποις ἐσομένοις, καὶ ὅσον οὐδέπω μέλλουσι τεκεῖν τῆς εὐαγγελικῆς πολιτείας τὰ αὐχήματα. Καρπὸς γὰρ οὗτος ὁσίας τε καὶ ἀκιβδήλου ψυχῆς. Ἀλλ' ἐποίησε, φησὶ, Ἰακὼβ ἑαυτῷ ποίμνια καταμόνας, καὶ οὐκ ἔμιξεν αὐτὰ εἰς τὰ πρόβατα Λάβαν. Ἀσύμβατον γὰρ τῷ ἁγίῳ τὸ βέβηλον· τῷ καθαρῷ τὸ ῥυποῦν. Καταμόνας δὲ οἱ τοῦ Χριστοῦ τὸ συναναφύρεσθαι τοῖς ἐν κόσμῳ παραιτούμενοι, καὶ φιλοσαρκίας ἁπάσης ἀπηλλαγμένοι, καὶ οὐκ ἄσημοι κατὰ τὸν βίον, γνωριμώτατοι δὲ μᾶλλον ἐξ ἀρετῆς. Ἐγένετο γὰρ, φησὶ, τὰ ἄσημα τοῦ Λάβαν· τὰ δὲ ἐπίσημα τοῦ Ἰακώβ. Πλὴν οὐκ ἀφθόνητος ἦν Ἰακώβ. Ἐπειδὴ δὲ πλουτοῦντά τε καὶ εὐημεροῦντα τεθέανται, κατεδάκνοντο λίαν οἱ τούτου υἱοί. Τοιγάρτοι καὶ ἀποδημεῖν ἐσκέπτετο, καὶ εἰς τὴν πατρῴαν ἑστίαν αὖθις ἀποφοιτᾷν. Γέγραπται γὰρ, ὅτι Καὶ ἐπλούτησεν ὁ ἄνθρωπος σφόδρα. Καὶ ἐγένοντο αὐτῷ κτήνη πολλὰ, καὶ βόες, καὶ παῖδες, καὶ παιδίσκαι, καὶ κάμηλοι, καὶ ὄνοι, καὶ ἡμίονοι. Ἤκουσε δὲ Ἰακὼβ τὰ ῥήματα τῶν υἱῶν Λάβαν λεγόντων· Εἴληφεν Ἰακὼβ πάντα τὰ τοῦ πατρὸς ἡμῶν, καὶ ἐκ τῶν τοῦ πατρὸς ἡμῶν πεποίηκε πᾶσαν τὴν δόξαν ταύτην. Καὶ εἶδεν Ἰακὼβ τὸ πρόσωπον Λάβαν, καὶ ἰδοὺ οὐκ ἧν πρὸς αὐτὸν ὡς χθὲς καὶ τρίτην ἡμέραν. Εἶπε δὲ Κύριος πρὸς Ἰακώβ· Ἀποστρέφου εἰς τὴν γῆν τοῦ πατρός σου, καὶ εἰς τὴν γενεάν σου, καὶ ἔσομαι μετὰ σοῦ.","english":"Behold, the Lord comes with strength, and his arm with dominion; as a shepherd he will shepherd his flock, and with his arm he will gather the lambs, and will comfort those with child—that is, there will be spiritual comfort for those already in travail with the divine word, since they will be fruitful and are about to bring forth, at any moment now, the glories of the gospel way of life. For this is the fruit of a holy and unadulterated soul. But Jacob, it says, made flocks for himself apart, and did not mix them with Laban's sheep. For the profane is incompatible with the holy, and the defiling with the pure. And \"apart\" are those of Christ who refuse to mingle with the things in the world, and are freed from all love of the flesh, and are not undistinguished in life, but rather most notable for virtue. For the undistinguished, it says, were Laban's, but the distinguished were Jacob's. Yet Jacob was not without envy. For when they had seen him rich and prosperous, his sons were greatly stung. Therefore he also planned to depart, and to go back again to his ancestral home. For it is written, \"And the man became exceedingly rich. And he had many cattle, and oxen, and male and female servants, and camels, and donkeys, and mules.\" And Jacob heard the words of Laban's sons saying, \"Jacob has taken all that was our father's, and from what was our father's he has made all this glory.\" And Jacob saw Laban's face, and behold, it was not toward him as yesterday and the day before. And the Lord said to Jacob, \"Return to the land of your father, and to your kindred, and I will be with you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"Ἀποστείλας δὲ Ἰακὼβ ἐκάλεσε Ῥαχὴλ καὶ Λείαν εἰςτὸ πεδίον, οὗ ἦν τὰ ποίμνια. Καὶ εἶπεν αὐταῖς· Ὁρῶ ἐγὼ τὸ πρόσωπον τοῦ πατρὸς ὑμῶν, ὅτι οὐκ ἔστι πρὸς ἐμὲ ὡς χθὲς καὶ τρίτην ἡμέραν. Ὁ δὲ Θεὸς τοῦ πατρός μου ἦν μετ' ἐμοῦ. Καὶ αὐταὶ δὲ οἴδατε ὅτι ἐν πάσῃ τῇ ἰσχύϊ μου δεδούλευκα τῷ πατρὶ ὑμῶν. Ὁ δὲ πατὴρ ὑμῶν παρεκρούσατό με, καὶ ἤλλαξε τὸν μισθόν μου τῶν δέκα ἀμνάδων. Εἶτά φησι, ὅτι Καὶ ἀφείλετο ὁ Θεὸς πάντα τὰ κτήνη τοῦ πατρὸς ὑμῶν, καὶ ἔδωκέ μοι αὐτά. Πεπλούτηκε μὲν γὰρ ἀληθῶς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, εἰς πληθὺν ἀμέτρητον, συναγείρων ἐν κόσμῳ τοὺς ἰδίους προσκυνητάς· οἳ καὶ διανοίας ἀγαθῆς ἀνάθημα λαμπρὸν τῆς ὑπ' αὐτὸν δουλείας ποιοῦνται τὴν ὁμολογίαν, λέγοντες· Ἡμεῖς δὲ λαὸς νομῆς αὐτοῦ, καὶ πρόβατα χειρὸς αὐτοῦ. Ἀλλ' ἠρεμεῖν ἐπὶ τούτοις οὐκ ἀνέχονται τὰ τοῦ κόσμου τέκνα. Συλώμενον δὲ ὥσπερ ὁρῶντες τὸν ἑαυτῶν πατέρα, καὶ τὴν τοῦ ἀγαθοῦ ποιμένος ὑποτρέχοντα χεῖρα τὰ τῶν προβάτων ἐπισημότατα· καὶ ποικιλλομένους ταῖς πολυειδέσιν ἀρεταῖς τοὺς ὑπὸ Χριστῷ γεννωμένους, τονθορύζουσι λέγοντες· Εἴληφεν Ἰακὼβ πάντα τὰ τοῦ πατρὸς ἡμῶν, καὶ ἐκ τῶν τοῦ πατρὸς ἡμῶν πεποίηκε πᾶσαν τὴν δόξαν ταύτην. Καὶ ψευδοεποῦσιν οὐδαμῶς. Ἀληθὴς γὰρ ὁ λόγος. Συνεκόμισε γὰρ ἅπαντας εἰς ἑαυτὸν τοὺς ἐν κόσμῳ Χριστὸς, ἐνσηκασάμενός τε ταῖς ἰδίαις αὐλαῖς τὰς τῶν πιστευσάντων ἀγέλας, πλοῦτον ἔχει τὸν θεοπρεπῆ καὶ δόξαν ἐξῃρημένην. Ἔφη γάρ που καὶ αὐτὸς πρὸς τὸν ἐν τοῖς οὐρανοῖς Πατέρα καὶ Θεὸν, ὅτι Πάντα τὰ ἐμὰ σά ἐστι, καὶ τὰ σὰ ἐμὰ, καὶ δεδόξασμαι ἐν αὐτοῖς. Ἴδωμεν δὲ καὶ αὐτὸν τοῦ Ἰακὼβ τὸν μισθόν.","english":"But Jacob sent and called Rachel and Leah into the field, where the flocks were. And he said to them: I see the face of your father, that it is not toward me as yesterday and the day before. But the God of my father was with me. And you yourselves know that with all my strength I have served your father. But your father has cheated me, and has changed my wages ten times. Then he says: And God has taken away all the cattle of your father, and has given them to me. For truly our Lord Jesus Christ has been enriched, unto a multitude beyond measure, gathering in the world his own worshippers; and they make the confession of the service under him a bright offering of good intent, saying: But we are his people of pasture, and the sheep of his hand. But the children of the world do not endure to keep quiet at these things. And as if seeing their own father being plundered, and the most distinguished of the sheep running under the hand of the good shepherd, and those begotten under Christ being variegated with manifold virtues, they murmur, saying: Jacob has taken all the things of our father, and from the things of our father he has made all this glory. And they speak falsely in no way. For the word is true. For Christ has gathered together to himself all those in the world, and having packed into his own courts the flocks of those who believed, he has wealth befitting God and glory surpassing. For he himself somewhere said to the Father and God in the heavens: All my things are yours, and your things are mine, and I have been glorified in them. But let us also see the wages of Jacob himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"Ἐγένοντο δὲ αὐτῷ, φησὶ, κτήνη πολλὰ, καὶ βόες, παῖδές τε καὶ παιδίσκαι, κάμηλοι καὶ ὄνοι. Ὁρᾷς συναγείροντα καὶ τὸν Χριστὸν ἐκ παντὸς γένους, κατὰ τὸ γεγραμμένον· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν σαγήνῃ βληθείσῃ ἐν τῇ θαλάσσῃ, καὶ ἐκ παντὸς γένους\n\nσυναγαγούσῃ. Δέχεται γὰρ τὸν δοῦλον, ἵνα τοῖς εἰς ἐλευθερίαν αὐχήμασιν ἀποφήνῃ λαμπρόν. Δέχεται τοὺς ὑπὸ νόμον ὡς ἱεροὺς ἤδη καὶ εἰς θυσίαν ἐπιτηδείους τὴν πνευματικὴν, ὡς ἐν οἰὸς τάξει καὶ βοός· ἵνα μεταστήσας εἰς φαιδρότητα πολιτείας εὐαγγελικῆς, ἱερωτέρους ἐργάσηται. Δέχεται δὲ πρὸς τούτοις καὶ τὸ ἀνίερόν τε καὶ ἀκάθαρτον γένος· ὡς ἐν τάξει καμήλου καὶ μέντοι καὶ ὄνου, ἵνα τῆς πολυθέου πλάνης τὸν ῥύπον ἐκτήξας, καθαρούς τε καὶ ἡγνισμένους τοῖς τῶν ἁγίων συνάψῃ χοροῖς. Κεκινημένων δὴ οὖν εἰς φθόνον τῶν Λάβαν υἱῶν, καὶ αὐτοῦ δὲ τοῦ Λάβαν, ἀμειδῆ τε καὶ σκυθρωπάζουσαν καὶ βασκανίας οὐκ ἐλευθέραν τὴν ὀφρὺν ἀποφαίνοντος· Οὐ γὰρ ἦν τὸ πρόσωπον αὐτοῦ, φησὶ, καθὼς χθὲς καὶ τρίτην ἡμέραν· ἐπανήκειν εἰς τὰ οἰκεῖα τῷ Ἰακὼβ ἐνετέλλετο Θεός. Ὁ δὲ τὰ γύναια μετεπέμπετο, Λείαν τέ φημι καὶ Ῥαχὴλ, καὶ τὴν μὲν τοῦ πατρὸς ἀδικίαν ἀφηγεῖτο σαφῶς. Προσετίθει δὲ, ὅτι Ἀφείλετο ὁ Θεὸς πάντα τὰ κτήνη τοῦ πατρὸς ὑμῶν, καὶ ἔδωκέ μοι αὐτά. Καὶ ἀποκριθεῖσα Ῥαχὴλ καὶ Λεία, εἶπον αὐτῷ· Μὴ ἔστι μερὶς ἡμῖν, ἢ κληρονομία ἐν τῷ οἴκῳ τοῦ πατρὸς ἡμῶν; Οὐχ ὡς αἱ ἀλλότριαι λελογίσμεθα αὐτῷ; πέπρακε γὰρ ἡμᾶς, καὶ κατέφαγε καταβρώσει τὸ ἀργύριον ἡμῶν. Πάντα τὸν πλοῦτον καὶ τὴν δόξαν ἣν ἀφείλετο ὁ Θεὸς τοῦ πατρὸς ἡμῶν, ἡμῖν ἔσται καὶ τοῖς τέκνοις ἡμῶν.","english":"And there were to him, it says, many cattle, and oxen, and male and female servants, camels and donkeys. You see that Christ also gathers from every kind, as it is written: The kingdom of heaven is like a net cast into the sea, and gathering from every kind. For he receives the servant, in order to make him radiant with the boasts of freedom. He receives those under the law as already sacred and fit for the spiritual sacrifice, as in the order of a sheep and an ox, so that having transferred them to the splendor of the gospel way of life, he might make them more sacred. And in addition to these he receives the unholy and unclean kind, as in the order of a camel and indeed also a donkey, so that having melted away the filth of the polytheistic error, he might join them, pure and purified, to the choirs of the saints. When therefore the sons of Laban had been stirred to envy, and Laban himself, showing his brow joyless and sullen and not free from malice—for his face was not, it says, as yesterday and the day before—God was commanding Jacob to return to his own home. And he summoned the women, I mean Leah and Rachel, and clearly recounted the father's injustice. And he added that God has taken away all the cattle of your father, and has given them to me. And Rachel and Leah answered and said to him: Is there any portion or inheritance for us in the house of our father? Have we not been reckoned by him as strangers? For he has sold us, and has devoured our silver with devouring. All the wealth and the glory that God has taken away from our father shall be ours and our children's.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"Νῦν οὖν ὅσα εἴρηκέ σοι ὁ Θεός σου, ποίει. Καταστυγνάζοντος γὰρ ἐπὶ Χριστῷ τοῦ κόσμου, καὶ τῶν αὐτοῦ τέκνων, παράκλησις ἄνωθεν καὶ ἐξ οὐρανοῦ, τουτέστι, παρὰ Πατρὸς, ταῖς τοῦ Σωτῆρος δίδοται νύμφαις, φημὶ δὴ ταῖς Ἐκκλησίαις. Πλὴν ἡ παράκλησις, δι' Υἱοῦ παραπορθμεύοντος ὥσπερ ἡμῖν τοὺς παρὰ Πατρὸς λόγους. Ὃν γὰρ ἀπέστειλεν ὁ Θεὸς, τὰ ῥήματα τοῦ Θεοῦ λαλεῖ, κατὰ τὴν Ἰωάννου φωνήν. Ἄθρει γὰρ ὅπως προσελάλει μὲν ὁ Θεὸς τῷ Ἰακὼβ, ὁ δὲ ταῖς αὐτοῦ νύμφαις, Λείᾳ τε, φημὶ, καὶ Ῥαχήλ. Ὁ δὲ τῆς παρακλήσεως λόγος ἦν, τὸ δεῖν ἀπαίρειν αὐτὰς ἅμα τῷ ἰδίῳ νυμφίῳ τῆς τοῦ πατρὸς ἑστίας. Οὕτω καὶ ὁ μακάριος Ψαλμῳδὸς ἐν πνεύματι πρὸς τὴν Ἐκκλησίαν φησί· Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου, καὶ τοῦ οἴκου τοῦ πατρός σου. Ὅτι ἐπεθύμησεν ὁ βασιλεὺς τοῦ κάλλους σου. Ὅτι αὐτός ἐστι Κύριός σου, καὶ προσκυνήσεις αὐτῷ. Οὐκοῦν τὰ παρὰ Θεοῦ ταῖς αὐτοῦ νύμφαις λελάληκεν ὁ Ἰακώβ. Καὶ τίς ἦν ὁ λόγος; μέμψις κατὰ τοῦ Λάβαν· ὡς εἴη μὲν ἄδικός τε καὶ πονηρὸς, καὶ βραδὺς εἰς ἔκτισιν, ὧν ἂν ἐποφλοίη μισθῶν. Γράφεται δὲ καὶ αὐτὸς ὁ Χριστὸς ἐπὶ πολλῇ λίαν ἀναισθησίᾳ τὸν κόσμον, ἀποτιννύειν οὐκ ἀνεχόμενον ὡς Δεσπότῃ τὰ χαριστήρια, καὶ ὡς ἐν ὀφλήματος τάξει καὶ μισθοῦ τὰ ὑπὲρ τῆς φροντίδος τῆς εἰς αὐτὸν ξένια πνευματικὰ, πίστιν δὴ λέγω καὶ ἀγάπην, προσκομίζειν οὐκ ἐθέλοντα. Πλὴν ὑπ' αὐτῷ τὰ πάντα γέγονε σαγηνεύοντος τοῦ Θεοῦ καὶ Πατρός. Ἔφη γάρ που πρὸς αὐτὸν ὁ Υἱός· Οὓς δέδωκάς μοι ἐκ τοῦ κόσμου σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς δέδωκας.","english":"Now therefore, do all that your God has spoken to you. For when the world and its children are downcast over Christ, consolation from above and from heaven—that is, from the Father—is given to the brides of the Savior, I mean the Churches. Moreover, the consolation comes through the Son, who ferries across to us, as it were, the words from the Father. For the one whom God sent speaks the words of God, according to the voice of John. For observe how God spoke to Jacob, and he to his brides, I mean Leah and Rachel. And the word of consolation was this: that they must depart together with their own bridegroom from the father's house. So too the blessed Psalmist says in the Spirit to the Church: Hear, O daughter, and see, and incline your ear, and forget your people and your father's house. For the king has desired your beauty. For he is your Lord, and you shall worship him. Therefore Jacob spoke to his brides the things from God. And what was the word? A censure against Laban, that he was unjust and wicked, and slow to pay the wages he would defraud them of. And Christ himself is also described, in the face of the world's great insensitivity, as not enduring to pay back to him as Master the thanksgivings, and as unwilling to bring in, as it were in the order of a debt and wages, the spiritual gifts owed for his care toward him—I mean faith and love. Nevertheless, all things have come to be under him, as God the Father draws them in the net. For the Son said somewhere to him: Those whom you have given me out of the world were yours, and you have given them to me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"Καὶ τοῦτο ἦν ἄρα τὸ, Ἀφεῖλεν ὁ Θεὸς πάντα τὰ κτήνη τοῦ πατρὸς ὑμῶν, καὶ ἔδωκέ μοι αὐτά. Αἱ δὲ σεμναὶ τοῦ Σωτῆρος νύμφαι κατακολουθεῖν μὲν ἑτοίμως ἐπαγγέλλονται· πεπράσθαι δὲ ὥσπερ αὐτῷ παρὰ τοῦ κόσμου φασίν. Ἐξεπρίατο γὰρ τῷ ἰδίῳ αἵματι τὰς Ἐκκλησίας ὁ Ἐμμανουὴλ, καὶ ἠλλοτρίωνται τοῦ πάλαι πατρός. Λόγος γὰρ αὐταῖς κοινωνίας ἢ μερίδος οὐδείς ἐστι πρὸς κόσμον, ἐξ οὗ καὶ κέκληνται. Πλοῦτος δὲ μᾶλλον αὐταῖς καὶ τοῖς τέκνοις αὐτῶν ὁ ὑπὲρ νοῦν καὶ λόγον· αὐτὸς ἡ μερὶς καὶ ὁ κλῆρος, δόξα τε καὶ καύχημα, καὶ πᾶν ὁτιοῦν τῶν τελούντων εἰς λαμπρότητα καὶ εὐημερίαν. Σκυθρωπάζει μὲν οὖν ὁ κόσμος ὁμοῦ τοῖς ἰδίοις τέκνοις ἐπὶ Χριστῷ, καὶ τῷ τῆς βασκανίας δαπανᾶται πυρὶ, προήκοντα δόξης εἰς τοῦτο βλέπων ὡς ὅλην ὑφ' ἑαυτῷ ποιήσασθαι τὴν ὑπ' οὐρανὸν, καὶ κατακρατῆσαι τῶν ἐπὶ τῆς γῆς. Ὅτι δὲ τονθορυσμῶν ἐπέκεινα, καὶ λοιδοριῶν τὰ τῆς μανίας αὐτῷ παρατείνεται, καὶ διώκει, καὶ φονᾷ, καὶ ὅσον εἰπεῖν εἰς ἐγχειρημάτων δύναμιν τῇ τοῦ Σωτῆρος ἀναφέρεται δόξῃ, καὶ ταῖς ὑπ' αὐτοῦ Ἐκκλησίαις, καὶ τοῖς αὐτοῦ τέκνοις, τουτέστι, τῇ τῶν πιστευόντων πληθύϊ καταφωρᾶται πολεμιώτατος, ἀταλαίπωρον ἰδεῖν τοῦτο μαθεῖν","english":"And this was surely the meaning of \"God has taken away all the livestock of your father, and given them to me.\" And the venerable brides of the Savior readily promise to follow; but they say they have been sold, as it were, to him by the world. For Emmanuel purchased the Churches with his own blood, and they have been estranged from their former father. For they have no word of fellowship or portion with the world, from which they have also been called. Rather, their wealth and that of their children is beyond mind and reason: he himself is their portion and lot, their glory and boast, and everything whatsoever that contributes to splendor and prosperity. The world, then, together with its own children, is downcast over Christ, and is consumed by the fire of envy, seeing the one who advances in glory to such a point as to make the whole under heaven his own and to prevail over those on the earth. But that beyond murmurings and revilings the things of his madness are extended, and he persecutes, and rages, and, as much as one may say within the power of his attempts, is borne against the glory of the Savior and the Churches under him and his children—that is, the multitude of those who believe—he is convicted as most hostile; this is easy to see and learn.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"ἑλομένοις διὰ τῶν ἐφεξῆς· Ἀναστὰς γὰρ, φησὶ, Ἰακὼβ, ἔλαβε τὰς γυναῖκας αὐτοῦ, καὶ τὰ παιδία αὐτοῦ ἐπὶ τὰς καμήλους, καὶ ἐπήγαγε πάντα τὰ ὑπάρχοντα αὐτοῦ, καὶ πᾶσαν τὴν ἀποσκευὴν αὐτοῦ, ἣν περιεποιήσατο ἐν τῇ Μεσοποταμίᾳ, καὶ πάντα τὰ αὐτοῦ, καὶ ἀπῆλθε πρὸς Ἰσαὰκ τὸν πατέρα αὐτοῦ ἐν γῇ Χαναάν. Λάβαν δὲ ᾤχετο κεῖραι τὰ πρόβατα αὐτοῦ. Ἔκλεψε δὲ Ῥαχὴλ τὰ εἴδωλα τοῦ πατρὸς αὐτῆς· ἔκρυψε δὲ Ἰακὼβ Λάβαν τὸν Σύρον τοῦ μὴ ἀναγγεῖλαι αὐτῷ, ὅτι ἀπεδίδρασκε. Καὶ ἀπέδρα αὐτὸς, καὶ πάντα τὰ αὐτοῦ, καὶ διέβη τὸν ποταμὸν, καὶ ὥρμησεν εἰς τὸ ὄρος Γαλαάδ. Ἀνηγγέλη δὲ Λάβαν τῷ Σύρῳ τῇ τρίτῃ ἡμέρᾳ ὅτι ἀπέδρα Ἰακώβ. Καὶ παραλαβὼν πάντας τοὺς ἀδελφοὺς αὐτοῦ μετ' αὐτοῦ, ἐδίωξεν ὀπίσω αὐτοῦ ὁδὸν ἡμερῶν ἑπτὰ, καὶ κατέλαβεν αὐτὸν ἐν τῷ ὄρει Γαλαάδ. Ἦλθε δὲ ὁ Θεὸς πρὸς Λάβαν τὸν Σύρον καθ' ὕπνον τὴν νύκτα, καὶ εἶπεν αὐτῷ. Φύλαξαι σεαυτὸν τοῦ μὴ λαλῆσαι πρὸς Ἰακὼβ πονηρά. Καὶ κατέλαβε Λάβαν τὸν Ἰακώβ. Ἰακὼβ δὲ ἔπηξε τὴν σκηνὴν αὐτοῦ ἐν τῷ ὄρει. Λάβαν δὲ ἔστησε τοὺς ἀδελφοὺς αὐτοῦ ἐν τῷ ὄρει Γαλαάδ. Περιτυγχάνει μὲν οὖν ὁ Λάβαν, ἐπαιτιᾶται δὲ λίαν τὸν θεσπέσιον Ἰακὼβ, ὅτι λεληθότως ἀπέδρα, μονονουχὶ κεκλοφὼς τὰς θυγατέρας αὐτοῦ, καὶ τοὺς ἐν οἴκῳ θεούς. Ἔφη γὰρ ὡδί· Νῦν οὖν πεπόρευσαι· ἐπιθυμίᾳ γὰρ ἐπεθύμησας ἀπελθεῖν εἰς τὸν οἶκον τοῦ πατρός σου. Ἵνα τί ἔκλεψας, φησὶ, τοὺς θεούς μου; Ἀλλ' οὐκ ᾔδει, φησὶν, Ἰακὼβ, ὅτι Ῥαχὴλ ἡ γυνὴαὐτοῦ ἔκλεψεν αὐτούς. Ἐρευνήσας δὲ Λάβαν τοὺς ἰδίους θεοὺς, οὐχ εὑρίσκει παρὰ τῇ Λείᾳ, ἀλλ' οὐδὲ ἐν τῷ οἴκῳ θεραπαινῶν Βάλλας τε καὶ Ζελφᾶς.","english":"For those who have chosen it, as shown by what follows: \"For Jacob rose up,\" it says, \"and took his wives and his children upon the camels, and he brought along all his possessions and all his equipment that he had acquired in Mesopotamia, and all that was his, and he departed to Isaac his father in the land of Canaan. But Laban had gone to shear his sheep. And Rachel stole the idols of her father; and Jacob hid it from Laban the Syrian, so as not to tell him that he was fleeing. And he fled, he and all that was his, and he crossed the river, and he set out for the mountain of Gilead. And it was reported to Laban the Syrian on the third day that Jacob had fled. And taking all his brothers with him, he pursued after him a journey of seven days, and he overtook him in the mountain of Gilead. And God came to Laban the Syrian in sleep by night, and said to him: Take heed to yourself that you speak not to Jacob evil. And Laban overtook Jacob. But Jacob pitched his tent in the mountain. And Laban set up his brothers in the mountain of Gilead. So Laban encounters him, and he reproaches the divinely inspired Jacob greatly, because he had fled secretly, all but stealing his daughters and the gods in his house. For he said as follows: Now then you have gone; for with desire you desired to depart to the house of your father. Why, he says, did you steal my gods? But Jacob, it says, did not know that Rachel his wife had stolen them. And Laban, having searched for his own gods, does not find them with Leah, nor yet in the house of the maidservants Bilhah and Zilpah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"Ἐπειδὴ δὲ προσεδόκησεν ἡ Ῥαχὴλ ἐρευνηθήσεσθαι παρὰ τοῦ πατρὸς, οὐκ ἀκόμψως τὸ ῥῆμα κατασοφίζεται. Ἔλαβε γὰρ τὰ εἴδωλα, φησὶ, καὶ ἐνέβαλεν αὐτὰ εἰς τὰ σάγματα τῆς καμήλου, καὶ ἐπεκάθισεν αὐτοῖς, καὶ εἶπε τῷ πατρὶ αὐτῆς· Μὴ βαρέως φέρε, κύριε, οὐ δύναμαι ἀναστῆναι ἐνώπιόν σου. ὅτι κατ' ἐθισμὸν τῶν γυναικῶν μοί ἐστι. Ἠρεύνησε δὲ Λάβαν ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ οὐχ εὗρε τὰ εἴδωλα. Ἠπορηκότος τοίνυν ἤδη πως, ὀλοφυρομένου τε κατὰ τὸ εἰκὸς, τῶν ἰδίων θεῶν τὴν ἀπώλειαν, ἐπῃτιᾶτο λοιπὸν εἰκότως ὁ μακάριος Ἰακὼβ, ὡς εἰκῆ διώκειν αὐτὸν ᾑρημένον, καὶ ἐγκαλεῖν οὐκ ἔχοντα παντελῶς οὐδέν. Εἶτα περὶ συμβάσεως αὐτοῖς κεκίνηνται λόγοι, καὶ σύνεσις παρ' ἀμφοῖν εἰς εἰρήνην ἐπράττετο. Ἀποκριθεὶς γὰρ ὁ Λάβαν, φησὶν, εἶπε τῷ Ἰακώβ· Αἱ θυγατέρες σου θυγατέρες μου, καὶ υἱοί σου, υἱοί μου, καὶ τὰ κτήνη σου κτήνη μου, καὶ πάντα ὅσα σὺ ὁρᾷς, ἐμά ἐστι, καὶ τῶν θυγατέρων μου. Τί ποιήσω ταύταις σήμερον, καὶ τοῖς τέκνοις αὐτῶν οἷς ἔτεκον; Νῦν οὖν δεῦρο, διαθώμεθα διαθήκην ἐγὼ καὶ σὺ, καὶ ἔσται εἰς μαρτυρίαν ἀνὰ μέσον ἐμοῦ καὶ σοῦ. Εἶπε δὲ αὐτῷ· Ἰδοὺ οὐδεὶς μεθ' ἡμῶν ἐστιν, ἰδὲ ὁ Θεὸς μάρτυς ἀνὰ μέσον ἐμοῦ καὶ σοῦ. Λαβὼν δὲ Ἰακὼβ λίθον, ἔστησεν αὐτὸν στήλην. Εἶπε δὲ Ἰακὼβ τοῖς ἀδελφοῖς αὐτοῦ· Συλλέγετε λίθους. Καὶ συνέλεξαν λίθους, καὶ ἐποίησαν βουνὸν, καὶ ἔφαγον ἐκεῖ ἐπὶ τοῦ βουνοῦ. Καὶ εἶπεν αὐτῷ Λάβαν· Ὁ βουνὸς οὗτος μαρτυρεῖ ἀνὰ μέσον ἐμοῦ καὶ σοῦ σήμερον. Καὶ ἐκάλεσεν αὐτὸν Λάβαν, Βουνὸς μαρτυρίας. Ἰακὼβ δὲ ἐκάλεσεν αὐτὸν, Βουνὸς μάρτυς. εʹ.","english":"But when Rachel expected to be searched by her father, she cleverly outwits the matter. For she took the idols, it says, and put them into the camel's packsaddle, and sat upon them, and said to her father: \"Do not take it hard, lord, that I cannot rise before you, for it is according to the custom of women with me.\" And Laban searched throughout all his house, and did not find the idols. When he was now somehow at a loss, and was lamenting, as was likely, the loss of his own gods, the blessed Jacob was thereafter reasonably blamed, as having chosen to pursue him in vain, and having nothing at all to bring against him. Then words about an agreement were set in motion between them, and understanding was being worked out by both for peace. For Laban answered, it says, and said to Jacob: \"Your daughters are my daughters, and your sons are my sons, and your cattle are my cattle, and all that you see is mine, and my daughters'. What shall I do for these today, and for their children whom they have borne? Now therefore come, let us make a covenant, I and you, and it shall be for a witness between me and you.\" And he said to him: \"Behold, no one is with us; behold, God is witness between me and you.\" And Jacob took a stone and set it up as a pillar. And Jacob said to his brothers: \"Gather stones.\" And they gathered stones, and made a heap, and ate there upon the heap. And Laban said to him: \"This heap witnesses between me and you today.\" And Laban called it, \"Heap of Witness.\" But Jacob called it, \"Heap is Witness.\" 5.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"Ἐπιτροχάδην μὲν οὖν ἐν τούτοις καὶ κολοβοῦν ὡς ἔνι σπουδάζοντες τὰ τῆς ἱστορίας ἀφηγήμεθα. Τὰ δὲ εἰς νοῦν ἤδη τὸν ἐσωτάτω διατρανοῦν ἀναγκαῖον. Ὅτι τοίνυν ἐπεμάνισεν ὁ κόσμος πλουτοῦντι Χριστῷ τὰς τῶν πιστευόντων ἀγέλας, καὶ ἐπιθρώσκει λελυττηκὼς, οὐ μακρῶν ἂν δέοιτο λόγων τις εἰς παράδειξιν ἐναργῆ. Θέα γὰρ ὅπως ἀπαίροντος τοῦ Ἰακὼβ διώκει φωνῶν ὁ Λάβαν ὁμοῦ τοῖς ἰδίοις τέκνοις. Ἀπαίρει δὲ ὥσπερ καὶ ἀπὸ κόσμου Χριστὸς ὁμοῦ ταῖς ἑαυτοῦ νύμφαις, τουτέστι ταῖς Ἐκκλησίαις, καὶ οἱονεὶ πανοικὶ μετανίσταται, νοητῶς τοῖς ἰδίοις ἐπιφωνῶν· Ἐγείρεσθε, ἄγωμεν ἐντεῦθεν. Ὁ δὲ τῆς ἀπάρσεως τρόπος οὐκ αἰσθητῶς, οὔτε μὴν εἰς τόπον ἐκ τόπου σωματικῶς ἐκπράττοιτο ἄν. Κομιδῇ γὰρ ἄηθες τὸ ὧδε φρονεῖν ἢ λέγειν. Ἀλλ' ἐκ τοῦ φρονεῖν τὰ τοῦ κόσμου πρὸς τὸ δρᾷν ἐθέλειν τὰ δοκοῦντα Θεῷ χρησίμως ἀποπεραίνεται. Ὡς γὰρ ὁ μακάριος γράφει Παῦλος, οὐκ ἔχομεν ὧδε μένουσαν πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν, ἧς\n\nτεχνίτης καὶ δημιουργὸς ὁ Θεός. Γράφει δὲ καὶ ἕτερος τῶν ἁγίων ἀποστόλων· Παρακαλῶ ὡς παροίκους καὶ παρεπιδήμους, ἀπέχεσθε τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς. Περιπατοῦντες δὲ ἐπὶ τῆς γῆς, ὡς ἐν οὐρανῷ ποιώμεθα τὸ πολίτευμα, διαζῇν σπουδάζοντες σαρκικῶς μὲν οὐκ ἔτι, ἁγιοπρεπῶς δὲ μᾶλλον καὶ πνευματικῶς. Διανίστησι δὲ πρὸς τοῦτο ἡμᾶς ἐπιστέλλων ὁ Παῦλος· Μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ συμμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοὸς ὑμῶν, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ Θεοῦ τὸ ἀγαθὸν, καὶ εὐάρεστον, καὶ τέλειον.","english":"We have therefore related the matters of the history in these passages briefly and, as far as possible, striving to abridge them. But it is now necessary to clarify what is in the innermost mind. That, then, the world has raged madly against Christ who is rich, [against] the flocks of the believers, and leaps upon them in a frenzy—this would not need many words for anyone to demonstrate clearly. For see how, when Jacob departs, Laban pursues with cries together with his own children. Christ also departs as if from the world together with his own brides, that is, the Churches, and as it were removes with his whole household, spiritually calling out to his own: \"Rise, let us go from here.\" But the manner of the departure is not perceptible to the senses, nor indeed would it be carried out bodily from place to place. For it is altogether unusual to think or speak in this way. But from thinking the things of the world, it is usefully brought to completion in willing to do the things that seem good to God. For as the blessed Paul writes, we have no city here that remains, but we seek the one to come, of which God is the craftsman and creator. And another of the holy apostles writes: I urge you, as sojourners and strangers, to abstain from fleshly desires, which wage war against the soul. And while walking on the earth, let us make our citizenship as in heaven, striving to live no longer in a fleshly manner, but rather in a manner befitting holiness and spiritually. Paul stirs us up to this when he writes: Do not be conformed to this age, but be transformed by the renewal of your mind, so that you may prove what is the will of God—the good, and acceptable, and perfect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"Ἐπειδὴ δὲ οὐ τῷ κόσμῳ συνεσχηματίσμεθα τὴν κοσμικὴν ἀπάτην ἐκβαίνοντες, μιμησόμεθα παρ' αὐτοῦ. Καὶ τοῦτο εἰδὼς οὕτως ἔχον ἔφασκεν ὁ Σωτήρ· Εἰ ἐκ τοῦ κόσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει· ἐπειδὴ δὲ ἐκ κόσμου οὐκ ἐστὲ, διὰ τοῦτο μισεῖ ὑμᾶς ὁ κόσμος. Οὐκοῦν διώκει μισῶν. Φονῶντα δὲ καὶ ἀποταυρούμενον εἰς ἀκαθέκτους ὀργὰς, ἀνασειράζει Θεὸς, οὐδ' ὅσον εἰπεῖν ἀπηνέσι λόγοις καταλυπεῖν ἐφιείς. Ἔφη γὰρ πρὸς τὸν Λάβαν ὁ Θεὸς, φησί· Φύλαξαι σεαυτὸν μή πως λαλήσῃς κατὰ Ἰακὼβ πονηρά. Ἀλλ' ἐπαιτιᾶται μὲν ὁ κόσμος ὡς σεσυλημένος, καὶ ἀπολωλότων αὐτῷ τῶν θεῶν. Ἐκεκλόφει δὲ τούτους ἡ Ῥαχήλ. Πλὴν ὅρα τὴν ἐπιχείρησιν. Ἠρεύνησε παρὰ τῇ Λείᾳ τοὺς θεοὺς ὁ Λάβαν, καὶ μέν τοι καὶ παρὰ ταῖν δύο θεραπαίναιν, καὶ οὐχ εὗρε, φησί. Ἐπεκάθητο δὲ αὐτοῖς ἡ Ῥαχὴλ, προφασιζομένη τὰ κατ' ἐθισμόν. Τί οὖν ὁ λόγος; Οὐ τῆς Ἰουδαίων Συναγωγῆς, ἀλλ' οὐδὲ τῶν εἰς δουλείας γεγενημένων κατόρθωσις ἦν ἡ τῶν εἰδώλων καθαίρεσις· ἀλλὰ τῆς νεώττης Ῥαχὴλ, τουτέστι, τῆς Ἐκκλησίας ἀτιμίᾳ περιβαλούσης τὰ χειροποίητα· μόνον δὲ οὐχὶ καὶ πληρούσης ἐπ' αὐτοῖς τὸ διὰ τῆς τοῦ προφήτου φωνῆς εἰρημένον· Καὶ ἐξαρεῖς τὰ εἴδωλα τὰ περιηργυρωμένα, καὶ περικεχρυσωμένα λεπτὰ ποιήσεις, καὶ λικμήσεις ὡσεὶ ὕδωρ ἀποκαθημένης, καὶ ὡς κόπρον ὤσεις αὐτά. Ἐπειδὴ οὐχ εὕρηνται παρὰ τοῦ Λάβαν οἱ αὐτοῦ θεοὶ, τὰς εἰς εἰρήνην συμβιβάσεις ἐποίει τὸ λοιπὸν πρὸς τὸν θεσπέσιον Ἰακώβ. Οὐκ ἔτι γὰρ ἔχων ὁ κόσμος τοὺς ψευδωνύμους θεοὺς, φίλος ἔσται· μᾶλλον δὲ γέγονεν Χριστῷ ἤδη καὶ τῆς εἰρήνης ὁ σύνδεσμος.","english":"But since we have not been conformed to the world, as we abandon the world's deceit, we shall imitate him. And knowing this to be so, the Savior said: If you were of the world, the world would love its own; but because you are not of the world, therefore the world hates you. So it persecutes, hating. But God reins in the one who murders and rages with uncontrollable anger, not permitting him even to leave behind so much as harsh words. For God said to Laban, it says: Take heed to yourself, lest you speak evil against Jacob. But the world brings a charge, as though it had been despoiled and its gods had perished. Yet Rachel had stolen these. But observe the attempt. Laban searched for the gods with Leah, and indeed also with the two maidservants, and he did not find them, it says. But Rachel sat upon them, making the excuse of custom. What then does the account mean? The purification of idols was not the achievement of the Synagogue of the Jews, nor even of those who had been brought into slavery; but of the younger Rachel, that is, of the Church, which has cast dishonor upon things made by hand; and almost fulfills concerning them what was said through the voice of the prophet: And you shall remove the idols that are overlaid with silver, and those overlaid with gold you shall make thin, and you shall sift them as the water of a woman in her separation, and you shall thrust them out as dung. Since Laban's gods were not found with him, he made the rest of the reconciliations for peace with the wondrous Jacob. For the world, no longer having the falsely named gods, will be a friend; or rather it has already become the bond of peace with Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"Αὐτός ἐστι πάλιν ὁ εὐδοκιμώτατος λίθος, ὁ πολυτελὴς, ὁ ἀκρογωνιαῖος, ὁ ἔντιμος, ὁ εἰς κεφαλὴν γωνίας, καὶ εἰς τὰ θεμέλια Σιών. Ἔστησε γὰρ, φησὶν, Ἰακὼβ στήλην, εἰς τύπον Χριστοῦ. Συσσωρεύονται δὲ καὶ ἕτεροι λίθοι τῶν ἁγίων ἀποστόλων, ἤτοι τῶν ἐν πίστει δεδικαιωμένων, καὶ ἡγιασμένων ἐν πνεύματι, προανατυποῦντες ἀστείως τὴν ἐπὶ Χριστῷ συνδρομήν. Περὶ μὲν γὰρ τῶν ἁγίων ἀποστόλων προφητικὸς ἔφη λόγος· Διότι λίθοι ἅγιοι κυλίονται ἐπὶ τῆς γῆς. Διέδραμον γὰρ τὴν σύμπασαν γῆν οἱ θεσπέσιοι μαθηταὶ, τὸ εὐαγγελικὸν τοῖς ἔθνεσι διακομίζοντες κήρυγμα. Πρὸς δὲ τοὺς ἐν πίστει δεδικαιωμένους ὁ σοφὸς ἐπιστέλλει Παῦλος· Ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοίκησιν τοῦ Θεοῦ ἐν Πνεύματι ἁγίῳ. Κέκληται τοίνυν ἡ τῶν λίθων ἄθροισις, Βουνὸς μαρτυρίας παρά γε τῷ Λάβαν, ὁ δὲ θεσπέσιος Ἰακὼβ ἐπὶ τὸ ἔτι μεῖζόν τε καὶ ὑπερτεροῦν ἀσυγκρίτως, τουτέστι Χριστὸν, ἀνακομίζει τὸ νόημα, Βουνὸς μάρτυς ὀνομάσας τὸ γεγενημένον. Κεφαλὴ γὰρ τῶν πιστευόντων αὐτὸς ὁ Χριστός. Ὅτι δὲ σώζοντι τοὺς ἰδίους τῷ πάντων Σωτῆρι Χριστῷ, καὶ τῆς ἐν κόσμῳ κακίας ἐξάγοντι, καὶ ἡ τῶν ἀγγέλων παρέσται πληθὺς λειτουργοῦσα, δῆλον δὲ ὅτι καὶ τὴν τεταγμένην αὐτοῖς ἀποπληροῦσα δουλείαν, ἀναμάθοι τις ἂν εὐκόλως καὶ διὰ τῶνδε πάλιν. Ἀποχωροῦντος γὰρ ἤδη τοῦ Λάβαν, οἴκαδέ τε ὑπονοστοῦντος εἰρηνικῶς, Ἀναβλέψας, φησὶν, Ἰακὼβ εἶδε παρεμβολὴν παρεμβεβληκυῖαν, καὶ συνήντησαν αὐτῷ οἱ ἄγγελοι τοῦ Θεοῦ. Εἶπε δὲ Ἰακὼβ, ἡνίκα εἶδε αὐτούς· Παρεμβολὴ Θεοῦ αὕτη, καὶ ἐκάλεσε τὸ ὄνομα τοῦ τόπου, Παρεμβολαί.","english":"He himself is again the most esteemed stone, the costly one, the cornerstone, the precious one, the one for a head of a corner, and for the foundations of Zion. For Jacob, it says, set up a pillar as a type of Christ. And other stones of the holy apostles are gathered together, or of those justified in faith and sanctified in the Spirit, prefiguring in a fitting way the running together unto Christ. For concerning the holy apostles the prophetic word said: For holy stones roll upon the earth. For the divine disciples ran through the whole earth, carrying the gospel proclamation to the nations. And to those justified in faith the wise Paul writes: In whom you also are being built together into a dwelling of God in the Holy Spirit. Therefore the gathering of stones is called a Heap of Witness by Laban, but the divine Jacob raises the meaning to what is still greater and incomparably superior, that is, to Christ, naming what had happened a Heap of Witness. For Christ himself is the head of those who believe. And that the multitude of angels will also be present ministering to Christ, the Savior of all, as he saves his own and leads them out of the evil in the world—and clearly also fulfilling the service appointed to them—one might easily learn again through the following. For when Laban had already departed and was peacefully withdrawing homeward, Jacob, it says, looked up and saw a camp encamped, and the angels of God met him. And Jacob said, when he saw them: This is the camp of God; and he called the name of that place, Camps.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"Γέγραπται δὲ ὅτι Παρεμβαλεῖ ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτὸν, καὶ ῥύσεται αὐτούς. Καὶ πάλιν, ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε ἐν πάσαις ταῖς ὁδοῖς σου. Σώζει δὴ ἅπαντας τοὺς ἀγαπῶντας αὐτὸν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός· δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα ἅμα τῷ\n\nἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Ἔτι περὶ τοῦ Ἰακώβ. αʹ. Οὐκ ἀθαύμαστος μὲν τῶν ἁγίων ὁ τρόπος παρά γε τοῖς ἄριστα βιοῦν ᾑρημένοις· τὸ δὲ τῆς ἐκείνων πολιτείας εὐκλεὲς παρὰ μὲν παντὸς οἰχήσεται λόγου. Γένοιτο δ' ἂν τοῖς ἐθέλουσι εὐσεβεῖν ὑποτύπωσις ἀγαθὴ, τὸ τίνα χρὴ τρόπον κατ' εὐθὺ φέρεσθαι τοῦ εἰκότος καὶ ἁνδάνοντος Θεῷ, διατρανοῦσα ποικίλως. Χρῆναι γὰρ ἔγωγέ φημι, μᾶλλον δὲ καὶ αὐτὸς τῆς θεοπνεύστου Γραφῆς ὁ λόγος, τῶν ἀρχαιοτέρων ἁγίων ἀναθεωροῦντας ὀρθῶς τὴν ἔκβασιν τῆς ἀναστροφῆς μιμεῖσθαι τὴν πίστιν· μόνον δὲ οὐχὶ καὶ κατ' ἴχνος ἰέναι τῆς ἐνούσης αὐτοῖς ἀρετῆς. Καὶ γάρ ἐστι τῶν ἀτόπων, τοὺς μὲν ὅσοι τεχνῶν γεγόνασιν ἐπιστήμονες τῶν βασιλικῶν, καθηγητὰς εἰς τοῦτο ποιεῖσθαι τοὺς πρὸ αὐτῶν, καὶ ζηλοῦν ἐπείγεσθαι τοὺς ὅτι δὴ μάλιστα τὸ ἐπιεικὲς ἐν ταύταις ἠκριβωκότας· ἡμᾶς δὲ αὐτοὺς, οἷς τὸ κατορθοῦν ὁ σκοπὸς τὴν ἀρετὴν, μὴ οὐχὶ τῆς διανοίας τὸν ὀφθαλμὸν ἐνερείδοντας ταῖς τῶν ἀρχαιοτέρων ἐπιεικείαις ἀναμάττεσθαι τρόπον τινὰ παρ' αὐτῶν τὰ δι' ὧν ἂν ἔσοιτό τις παρὰ Θεῷ δοκιμώτατος, καὶ τῆς εὐαγοῦς πολιτείας ἐπιστήμονα τὸν οἰκεῖον αὐτὸς ἀπεργάσοιτο νοῦν.","english":"It is written, \"The angel of the Lord will encamp around those who fear him, and he will deliver them.\" And again, \"He will command his angels concerning you, to guard you in all your ways.\" Our Lord Jesus Christ indeed saves all who love him; through whom and with whom be glory to God and the Father, together with the Holy Spirit, unto the ages of ages. Amen. Still concerning Jacob. 1. The manner of the saints is not without admiration, at least among those who have chosen the best life; but the glory of their conduct will surpass every account. It would be a good model for those who wish to live piously, making clear in various ways in what manner one ought to be carried straight toward what is fitting and pleasing to God. For I say—or rather, the word of divinely inspired Scripture itself says—that we ought, rightly contemplating the outcome of the conduct of the more ancient saints, to imitate their faith, and, so to speak, to follow in the footsteps of the virtue that was in them. For it is absurd that those who have become skilled in the royal arts make their predecessors their teachers in this, and hasten to emulate those who have most accurately perfected what is seemly in these arts; while we, whose aim is to succeed in virtue, should not fix the eye of our mind upon the seemliness of the more ancient saints and, in a manner, wipe off from them the things through which one might become most approved before God, and so make our own mind knowledgeable of the pious conduct.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"Προκείσθω δὴ οὖν οὐδενὸς ἧττον ἡμῖν ὁ θεσπέσιος Ἰακὼβ, ἀνεπίπληκτον μὲν ὡς ἐνῇ, καὶ τῷ καιρῷ πρέπουσαν τῷ τηνικάδε φημὶ ὁδὸν διαστείχων τὴν ὡς ἔν γε πολιτείᾳ ζωῆς, συλλήπτορα δὲ καὶ προεστηκότα τὸν τῶν ὅλων ἔχων Θεὸν, πόνοις μὲν ἔσθ' ὅτε περιτυχεῖν ἐφιέντα χρησίμως· οὐ γὰρ ἂν ἀνιδρωτὶ κατακτήσαιτό τις τὰ εἰς ἀρετὴν αὐχήματα· μετὰ δέ γε τὰ γυμνάσματα στεφανοῦντα ταῖς εὐθυμίαις, καὶ οἷά τινα τῶν ἄγαν εὐσθενεστάτων ἀγωνιστῶν τῇ τῶν ἄθλων ἀμφιλαφείᾳ καταπλουτίζοντα. Μὴ γὰρ εἴπῃς κατὰ σαυτόν· Ἀνθ' ὅτου μὴ ἄπονον ἐδωρεῖτο Θεὸς τοῖς ἁγίοις τὸ κατευφραίνειν εἰδός; Τοῦτο γὰρ ἦν ἀγυμνάστους ἐᾷν, καὶ ἥκιστα μὲν μισθὸν ἀρετῆς ἀπονέμειν αὐτοῖς τὸ εὖ εἶναι τυχόν· ἀβασανίστου δὲ μᾶλλον θελημάτων ῥοπῆς ποιεῖσθαι καρπὸν τὸ ἐπ' αὐτοῖς εὐμενὲς, καὶ τὴν λαμπράν τε καὶ ἀξιόληπτον τῶν χαρισμάτων φιλοτιμίαν. Ἔδει δὲ μᾶλλον εὐδοκιμοῦντας ὁρᾶσθαι, καὶ ἔργοις αὐτοῖς ἀξίους προαναφαίνεσθαι τῶν παρὰ Θεοῦ· προκεῖσθαι δὲ ὥσπερ καὶ τοῖς μετ' αὐτοὺς εἰς παράδειγμά τε καὶ ὑποτύπωσιν ἐναργῆ τοῦ δεῖν ἑλέσθαι φιλεργεστάτους εἶναι καὶ νεανικοὺς, ἐννοοῦντας ὅτι τοῖς μὲν ἀταλαίπωρον καὶ κατεγνωσμένον διαβιοῦσι ζωὴν, οὐδεὶς ἂν γένοιτο μισθὸς, ἕψεται δὲ πάντως τὰ πάντων ἐξαίρετα, τοῖς ὅτι μάλιστα φιλοπονωτάτοις, καὶ ἱδρῶτα τὸν ἐπ' ἀγαθοῖς τῶν ἡδίστων τῶν ἐν βίῳ προτετιμηκόσι. Οὕτω τις ἔφασκε τῶν σοφῶν· Τέκνον, εἰ προσέρχῃ δουλεύειν τῷ Κυρίῳ, ἑτοίμασον τὴν ψυχήν σου εἰς πειρασμὸν, εὔθυνον τὴν καρδίαν σου, καὶ καρτέρησον. Τίκτει μὲν γὰρ ἡ ὑπομονὴ δοκιμὴν, ἡ δὲ δοκιμὴ ἐλπίδα·","english":"Let the wondrous Jacob then be set before us, inferior to no one, traversing, as far as possible, a blameless way—I mean the way of life in conduct that was fitting for that time—and having God, the Lord of all, as his helper and protector, who permits him to encounter toils at times for his benefit. For no one could acquire the boasts of virtue without sweat. But after the exercises, he crowns them with gladness, and enriches them as it were with the abundance of prizes, like the strongest of athletes. For do not say to yourself: Why did God not grant the saints the privilege of rejoicing without toil? For that would have been to leave them untrained, and least of all to assign them the reward of virtue—perhaps their well-being—and to make the fruit of an untested inclination of the will his favor toward them, and the bright and admirable generosity of his gifts. But it was necessary that they be seen to be approved, and that they show themselves beforehand worthy by their very deeds of the things that come from God; and that they be set forth as an example and clear pattern for those after them, of the need to choose to be most industrious and vigorous, considering that for those who live a life without toil and condemned, no reward would ever come, but the choicest things of all will surely follow those who are most devoted to toil, and who have preferred the sweat spent on good things above the sweetest things in life. Thus one of the wise said: Child, if you come to serve the Lord, prepare your soul for temptation, direct your heart, and endure. For endurance gives birth to proven character, and proven character to hope.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"ἡ δὲ ἐλπὶς οὐ καταισχύνει, κατὰ τὸ γεγραμμένον. Ἑψόμεθα δὲ δὴ τῷ προκειμένῳ σκοπῷ. βʹ. Μετὰ τὴν τοῦ Λάβαν τοίνυν ἀποχώρησιν τὴν ἐκ τοῦ ὄρους Γαλαὰδ, εἰς τὴν ἐνεγκοῦσαν ἠπείγετο, καὶ διασπεύδειν ἤθελεν ὁ θεσπέσιος Ἰακώβ. Ἀπηλλαγμένος δὲ μόλις τῆς Λάβαν ἐφόδου, καὶ ἀναπνεύσας βραχὺ, χαλεπωτέροις εὐθὺς περιπίπτει δείμασι. Ἐπειδὴ γὰρ ἔδει τῆς Μεσοποταμίας ἀπαίροντα, καὶ εἰς γῆν Χαναὰν ἀποτρέχοντα, διὰ μέσης ἰέναι τῆς Σηεὶρ, ἐν ᾗ κατῴκησεν Ἡσαῦ, περιδεὴς δὲ ἄγαν ἦν. Οὐ γὰρ ἠγνόει λελυπηκὼς τῆς τε εὐλογίας ἕνεκα, καὶ αὐτῶν δὲ τῶν πρωτοτοκίων. Τίνα δὲ τρόπον τὴν ἐπὶ τούτοις λύπην ἀπεσκευάζετο, καὶ εἰς ἀγάπην καὶ ἡμερότητα καθίστη τὸν ἀδελφὸν, πῶς οὐκ ἄξιον ἐδεῖν, καὶ πρός γε τούτῳ θαυμάσαι; Γέγραπται τοίνυν· Ἀπέστειλε δὲ Ἰακὼβ ἀγγέλους ἔμπροσθεν αὐτοῦ πρὸς Ἡσαῦ τὸν ἀδελφὸν αὐτοῦ εἰς γῆν Σηεὶρ, εἰς χώραν Ἐδὼμ, καὶ ἐνετείλατο αὐτοῖς, λέγων· Οὕτως ἐρεῖτε τῷ κυρίῳ μου Ἡσαῦ· Οὕτως λέγει ὁ παῖς σου Ἰακώβ· Μετὰ Λάβαν παρῴκησα, καὶ ἐχρόνισα ἕως τοῦ νῦν· καὶ ἐγένοντό μοι βόες, καὶ ὄνοι, καὶ πρόβατα, καὶ παῖδες καὶ παιδίσκαι. Καὶ ἀπέστειλα ἀγγεῖλαι τῷ κυρίῳ μου Ἡσαῦ, ἵνα εὕρῃ ὁ παῖς σου χάριν ἐναντίον σου. Καὶ ἀπέστρεψαν οἱ ἄγγελοι πρὸς Ἰακὼβ, λέγοντες· Ἤλθομεν πρὸς τὸν ἀδελφόν σου Ἡσαῦ, καὶ ἔρχεται εἰς συνάντησιν, καὶ","english":"But hope does not put to shame, according to what is written. Let us then keep to the proposed aim. 2. After Laban's departure from the mountain of Galaad, he hastened toward the land that brought him forth, and the wondrous Jacob wished to press on. But scarcely had he escaped Laban's attack and breathed a little, when he immediately fell into more grievous terrors. For since, as he set out from Mesopotamia and hurried away to the land of Canaan, he had to pass through the midst of Seir, where Esau dwelt, he was exceedingly afraid. For he did not forget that he had grieved him both on account of the blessing and on account of the birthright itself. But in what manner he removed the grief that arose from these things, and brought his brother into love and gentleness—how is it not worth seeing, and in addition to this, marveling at? It is written, then: And Jacob sent messengers ahead of him to Esau his brother, into the land of Seir, into the country of Edom, and he commanded them, saying: Thus you shall say to my lord Esau: Thus says your servant Jacob: I have sojourned with Laban, and I have delayed until now; and there have come to be for me oxen, and donkeys, and sheep, and male servants and female servants. And I have sent to announce to my lord Esau, that your servant may find favor before you. And the messengers returned to Jacob, saying: We came to your brother Esau, and he is coming to meet you, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"τετρακόσιοι ἄνδρες μετ' αὐτοῦ. Ἐφοβήθη δὲ Ἰακὼβ σφόδρα, καὶ ἠπορεῖτο. Καὶ διεῖλε τὸν λαὸν τὸν μεθ' ἑαυτοῦ, καὶ τοὺς βόας, καὶ τὰ πρόβατα εἰς δύο παρεμβολάς. Καὶ εἶπεν Ἰακώβ· Ἐὰν ἔλθῃ Ἡσαῦ εἰς παρεμβολὴν μίαν, καὶ ἐκκόψῃ αὐτὴν, ἔσται ἡ παρεμβολὴ ἡ δευτέρα εἰς τὸ σώζεσθαι. Εἶπε δὲ Ἰακώβ· Ὁ Θεὸς τοῦ πατρός μου Ἀβραὰμ, καὶ ὁ Θεὸςτοῦ πατρός μου Ἰσαὰκ, Κύριε, ὁ εἰπών μοι, Ἀπότρεχε εἰς τὴν γῆν τῆς γενέσεώς σου, καὶ εὖ σε ποιήσω, ἱκανούσθω μοι ἀπὸ πάσης δικαιοσύνης, καὶ ἀπὸ πάσης ἀληθείας, ἧς ἐποίησας τῷ παιδί σου. Ἐν γὰρ τῇ ῥάβδῳ μου ταύτῃ διέβην τὸν Ἰορδάνην, νυνὶ δὲ γέγονα εἰς δύο παρεμβολάς. Ἐξελοῦ με ἐκ χειρὸς τοῦ ἀδελφοῦ μου Ἡσαῦ, ὅτι φοβοῦμαι ἐγὼ αὐτὸν, μή ποτε ἐλθὼν πατάξῃ με, καὶ μητέρα ἐπὶ τέκνοις. Σὺ δὲ εἶπας· Καλῶς σε ποιήσω, καὶ θήσω τὸ σπέρμα σου ὡς τὴν ἄμμον τῆς θαλάσσης, καὶ οὐκ ἀριθμηθήσεται ἀπὸ τοῦ πλήθους. Συνιεῖς ὅπως ὑποτρέχει θωπικῶς τὸν Ἡσαῦ, μόνον δὲ οὐχὶ περισαίνει λελυπημένον, καὶ ὑποκλέπτειν πειρᾶται διά γε τοῦ χρηστοεπεῖν τὸ ἀκρατὲς τῆς ὀργῆς. Καίτοι γὰρ τὸ ἐν ἀμείνοσι εἶναι λαχὼν διὰ τὴν τοῦ πατρὸς εὐλογίαν, καὶ τῇ τῶν πρωτοτόκων δόξῃ προκεκριμένος, καὶ Θεὸν ἔχων ἐπαρωγὸν καθυφίκοιτο ἁγιοπρεπῶς, ἐκεῖνό που πάντως κατορθοῦν ᾑρημένος· Εἰ δυνατὸν, τὸ ἐξ ὑμῶν μετὰ πάντων ἀνθρώπων εἰρηνεύετε. Λόγος μὲν γὰρ ἔσθ' ὅτε καὶ τραχὸς καὶ ἀνάντης καὶ ὑπεροψίας ἔμπλεως ἀφόρητος ἔσται τισίν. Ὡς δὲ σοφὸς ἔγραφε Παροιμιαστὴς, Ἀπόκρισις ὑποπίπτουσα ἀποστρέφει θυμόν. Καί μοι βλέπε τοῦ δικαίου τὸ εἰς εὐσέβειαν εὐτεχνές.","english":"four hundred men with him. And Jacob was greatly afraid and was at a loss. And he divided the people who were with him, and the oxen, and the sheep, into two camps. And Jacob said: If Esau comes to one camp and cuts it down, the second camp shall be saved. And Jacob said: O God of my father Abraham, and God of my father Isaac, Lord, who said to me, Depart to the land of your birth, and I will do you good, let it suffice me of all righteousness and of all truth which you have shown to your servant. For with this staff of mine I crossed the Jordan, and now I have become two camps. Deliver me from the hand of my brother Esau, for I fear him, lest he come and strike me, and mother upon children. But you said: I will do you good, and I will make your seed as the sand of the sea, and it shall not be numbered for multitude. You understand how he runs up to Esau flatteringly, and all but fawns upon him when he is grieved, and tries to steal away the ungovernable part of his anger at least by speaking kindly. For although he had obtained the better portion through his father's blessing, and had been preferred before by the glory of the firstborn, and had God as his helper, he would submit in a manner befitting a saint, having chosen above all to accomplish that saying: If it is possible, as far as lies in you, live peaceably with all men. For a word is sometimes harsh and steep and full of contempt, and will be unbearable to some. But as the wise writer of Proverbs wrote, A submissive answer turns away wrath. And observe for me the skill of the righteous man in piety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"Ἀποστέλλει μὲν γὰρ ἀγγέλους εἰρήνην αἰτήσοντας, καὶ τρυφερωτάτους πρὸς τὸν Ἡσαῦ διακομίσοντας λόγους· ἄνω τε γὰρ καὶ κάτω προστέταχε λέγειν· Τάδε λέγει ὁ παῖς σου ὁ Ἰακώβ. Τρέπεται δὲ πάλιν αὐτὸς εἰς εὐχὰς, καὶ τὴν ἀεὶ σώζουσαν ἐπικουρίαν αὐτῶν οὐ διαλιμπάνει. Ἐμπεδοῖ δὲ, ὅτι τὴν εἰς τὸ μᾶλλον ἐλπίδα τῶν ἤδη παρῳχηκότων ἡ πεῖρα διεσάφει, λέγων· Ἐν τῇ ῥάβδῳ μου ταύτῃ διέβην τὸν Ἰορδάνην, νυνὶ δὲ γέγονα εἰς δύο παρεμβολάς. Ἔφη γὰρ, ὅτι Αὐτὴν μόνην τὴν οἴκοθεν ἔχων ῥάβδον διέβην τὸν Ἰορδάνην, καὶ πολλῶν γέγονα δεσπότης, τὸ σὸν ἔχων εὐμενὲς, ὦ Δέσποτα. Εἰσόμεθα διὰ τού των τοίνυν καὶ ἡμεῖς, ὅτι πράους εἶναι δεῖ καὶ εἰρηνικοὺς, καὶ διὰ παντὸς θηρᾶσθαι τρόπου τὸ διαζῇν ἀμαχί. Δοῦλον γὰρ Κυρίου, φησὶν, οὐ δεῖ μάχεσθαι, ἀλλ' ἤπιον εἶναι πρὸς πάντας, κατὰ τὸ γεγραμμένον. Ἀποκεχρῆσθαι μὲν γὰρ καὶ ταῖς ἀνθρωπίναις ἡμᾶς εὐτεχνίαις εἰς τὸ ἀγαθὸν, τὸ ἀπεῖργον οὐδὲν, εἴη δ' ἂν, οἶμαι, τῶν λίαν ἐπαινουμένων. Ζητεῖν δὲ ἀνάγκη, κἂν εἰ τοῦτο γένοιτο παρ' ἡμῶν, τὴν παρὰ Θεοῦ φροντίδα, καὶ τὴν ἄνωθεν ἐπικουρίαν, οὐ φρονοῦντας τὰ ὑψηλά· διενθυμουμένους δὲ μᾶλλον τὸ γεγραμμένον· Ὅσῳ μέγας εἶ, τοσούτῳ ταπεινοῦ σεαυτὸν, καὶ ἔναντι Κυρίου εὑρήσεις χάριν. Οὕτω φρονεῖν τε καὶ δρᾷν ᾑρημένοι τὰ ἐκ τῆς εἰρήνης κερδανοῦμεν ἀγαθὰ, καὶ τοὺς καθ' ἡμῶν ἀγριαίνοντας εἰς ἡμερότητα μεταστρέψομεν. Θῆρες γὰρ ἄγριοι, φησὶν, εἰρηνεύσουσί σοι. Τοῦτο πέπραχεν Ἰακώβ.","english":"For he sends messengers to ask for peace and to convey to Esau most delicate words; for he commanded them to say over and over: Thus says your servant Jacob. But he himself turns again to prayers and does not cease from the help that always saves them. And he confirms that experience had made clear the hope of greater things from what had already passed, saying: With this staff of mine I crossed the Jordan, but now I have become two camps. For he said, that having only this staff from home I crossed the Jordan, and I have become master of many things, having your goodwill, O Master. Through these things, then, we too shall know that we must be gentle and peaceable and by every means hunt after living without conflict. For a servant of the Lord, he says, must not fight but be gentle toward all, according to what is written. For that we should also make good use of human skills for good, nothing prevents, and it would be, I think, among the most praiseworthy things. But it is necessary to seek, even if this should come about from us, the care that comes from God and the help from above, not thinking lofty things, but rather pondering what is written: The greater you are, the more humble yourself, and you will find favor before the Lord. Having chosen to think and act thus, we shall gain the goods that come from peace, and we shall turn those who rage against us to gentleness. For wild beasts, he says, shall be at peace with you. This Jacob did.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"Οὐ γὰρ μόνοις τὸν ἀδελφὸν αἱμύλοις καὶ ἁπαλοῖς ἐκμειλίσσεται λόγοις, ἀλλὰ καὶ ξενίων καὶ τῶν ὄντων ἐποιεῖτο κοινωνὸν, μερίδα λιπαρωτάτην ἀπονέμων αὐτῷ, πρόβατά τε καὶ βόας, αἶγάς τε καὶ ὄνους, καμήλους καὶ μόσχους. Κρείττων γὰρ εἰρήνη χρημάτων, καὶ προοιχέσθω φιλίας τῆς εἰς ἀδελφοὺς τῶν προσκαίρων ἡ κτῆσις. Καὶ γοῦν ἐδεδίει μὲν, ὡς ἔφην, ὁ θεσπέσιος Ἰακὼβ, τὸν ἀδελφὸν Ἡσαῦ, καὶ ὡς αὐτίκα δὴ μάλα τὰ ἐξ ὀργῆς πεισόμενος, ἄθυμος ἦν, καὶ φθόνον πατήσας τὸν ἐν ἀρχαῖς περιέφυ τὸν Ἰακὼβ, καὶ σὺν δακρύοις ἠσπάζετο, καὶ τοῖς φύσεως νόμοις τὸ βραδύνειν δύνασθαι τὰ εἰς ἀγάπην ἐδίδου. Γέγραπται γὰρ, ὅτι Καὶ προσδραμὼν Ἡσαῦ εἰς συνάντησιν αὐτῷ, καὶ περιλαβὼν αὐτὸν ἐφίλησε, καὶ προσέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ, καὶ ἔκλαυσαν ἀμφότεροι. Καὶ ταῦτα δὴ πάντα τὰ πραότητος κατορθώματα, καρπὸς ὑφειμένου καὶ ἀφιλοκόμπου φρονήματος, καὶ ξένιον εὐμενείας Θεοῦ τοῖς ἀγαπῶσι αὐτὸν, καταψιλοῦντος τὸ ἄναντες, καὶ καταλεαίνοντος τὸ τραχὺ, καὶ ταῖς εὐθυμίαις","english":"For he does not soften his brother only with winning and gentle words, but he also made him a sharer of gifts and of his possessions, allotting him the richest portion—sheep and oxen, goats and donkeys, camels and calves. For peace is better than wealth, and the possession of things temporary should be held before friendship toward brothers. And indeed, as I said, the inspired Jacob feared his brother Esau, and as one about to suffer at once the effects of his anger, he was disheartened; and having trampled on the envy that at first clung to Jacob, he embraced him with tears, and by the laws of nature he granted that what pertains to love could be delayed. For it is written: And Esau ran to meet him, and embraced him and kissed him, and fell upon his neck, and both wept. And all these achievements of meekness are the fruit of a humble and unboastful mind, and a gift of the goodwill of God to those who love him, who smooths what is steep and levels what is rough, and by his cheerfulness","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"καταπιαίνοντος τοὺς αὐτῷ προσκεῖσθαι σπουδάζοντας. Ἀλλ' οἶμαι δὴ δεῖν εἰς θεωρίαν πνευματικὴν ἡμῖν μεταπλάττεσθαι τὸ διήγημα. Καὶ φέρε δὴ λέγωμεν ἀνόπιν ἰόντες, καὶ εἰς ἀρχὴν ἀνατρέχοντες τοῦ παντὸς λόγου. Σαφὲς γὰρ ἂν γένοιτο τοῖς χρηστομαθεῖν ᾑρημένοις τὸ Χριστοῦ μυστήριον. γʹ. Φονῶντα τοίνυν τὸν ἀδελφὸν καὶ θηριωδῶς ἀγριαίνοντα δεδειὼς, ὡς εἰκότως, ὁ θεσπέσιος Ἰακὼβ, τὴν εἰς Χαῤῥάν τε καὶ Λάβαν ἀποδημίαν ἐστέλλετο, συναινοῦντος αὐτῷ τὴν ἀποδρομὴν τοῦ πατρὸς, τουτέστι τοῦ Ἰσαάκ. Ἐδόκει γὰρ ὧδε παρακρούσασθαι δεῖν τοῦ λελυπημένου τὴν ἔφοδον. Ἀφιγμένος δὴ οὖν πρὸς Λάβαν, ἐμνηστεύετο μὲν τὰς τοῦ ἀνδρὸς θυγατέρας, Λείαν τε φημὶ καὶ Ῥαχὴλ, καὶ δὴ καὶ τέκνων ἐπλούτει γονὴν, καὶ θρεμμάτων ἀγέλας, καὶ πρὸς τούτοις ἔτι τὴν ἑτέραν οὐσίαν. Ἐπειδὴ δὲ ἧκεν εἰς τοῦτο λοιπὸν εὐθυνίας, οἶκον ἴδιον ἔχειν ἐσκέπτετο, καὶ ἀπαίρει μὲν τῆς Χαῤῥὰν καὶ τῆς Λάβαν ἑστίας, ὁμοῦ τοῖς πεπορισμένοις, καὶ μὴν καὶ μέρα γυναικῶν καὶ τέκνων. Διώκοντος δὲ τοῦ Λάβαν, κατελαμβάνετο μὲν, συνετίθει δὲ τὰ πρὸς εἰρήνην, καὶ τῆς ἀγάπης τὸν σύνδεσμον ἐβεβαίου Χριστός. Ἀνεστηλοῦτο γὰρ ὁ λίθος εἰς τύπον αὐτοῦ. Εἶτα μετὰ τοῦτο μεταθέοντος οἶκαδε λοιπὸν καὶ ἀποιχομένου τοῦ Λάβαν, συμβέβηκεν εἰς εἰρήνην καὶ αὐτῷ τῷ πάλαι φονῶντι καὶ ἀγριαίνοντι, τουτέστιν Ἡσαῦ. Κατησπάζοντο γὰρ ἀλλήλους, καταχωννύντες τρόπον τινὰ ταῖς εἰς φιλαλληλίαν συνδρομαῖς, τὴν ἐπὶ τοῖς φθάσασι δυσθυμίαν.","english":"...fattening those who strive to be attached to him. But I think the narrative must indeed be reshaped by us into spiritual contemplation. Come then, let us speak, going back and running up to the beginning of the whole account. For the mystery of Christ would become clear to those who have chosen to study useful things. 3. The divine Jacob, then, having shown that his brother was murderous and savagely raging, as was reasonable, was setting out on his journey to Harran and to Laban, his father—that is, Isaac—consenting to his flight. For it seemed that in this way he must elude the attack of the one who had been grieved. Having arrived, then, at Laban, he wooed the man's daughters, I mean Leah and Rachel, and indeed he grew rich in the offspring of children, and in herds of cattle, and in addition to these, in the other property. But when he had come at last to the point of setting things right, he considered having his own household, and he departs from Harran and from Laban's house, together with what he had acquired, and indeed with the portion of wives and children. But when Laban pursued, he was overtaken, yet he made terms for peace, and Christ confirmed the bond of love. For the stone had been set up as a type of him. Then after this, when Laban had likewise run back home and departed, it happened that peace was made also with the very one who had long ago been murderous and raging, that is, Esau. For they embraced one another, in a manner burying their former distress by their mutual rushings into love for one another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"Ἐν τούτοις μὲν ὁ σύμπας τῆς ἱστορίας διεπεραίνετο λόγος, μεμνήμεθα δὲ καὶ ἡμεῖς τῷ μὲν Ἰακὼβ τὸ αὐτοῦ τοῦ Χριστοῦ περιθέντες πρόσωπον, εἰς δέ που καὶ τὸ τῶν ἐν πίστει δεδικαιωμένων. Τὸν δέ γε Ἡσαῦ ἀνατυποῦν ἔφαμεν ἐφ' ἑαυτῷ τὸν ἐκ περιτομῆς καὶ ἐν νόμῳ λαόν· μάλισθ' ὅτι καὶ αὐτὸς ὁ πάντων Δεσπότης Θεὸς ἐν ὠδῖσιν ἔτι τὴν τῶν νεανίσκων ἐχούσῃ δυάδα, τῇ Ῥεβέκκᾳ φησί· Δύο ἔθνη καὶ δύο λαοὶ ἐκ κοιλίας σου διασταλήσονται, καὶ λαὸς λαοῦ ὑπερέξει, καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι. Ὃ δὴ καὶ τετέλεσται διὰ Χριστοῦ. Πρῶτοι γὰρ ὄντες ὡς κατὰ χρόνον οἱ ἐξ Ἰσραὴλ, ὠνομασμένοι διὰ τοῦτο πρωτότοκοι, κατόπιν γεγόνασι, καὶ εἰς νῶτον τέθεινται τῶν διὰ πίστεως ἐν Χριστῷ, οἳ καὶ τὴν τοῦ πρωτοτόκου κεκληρονομήκασι δόξαν, διὰ τὸν ἐν αὐτοῖς πρωτότοκον, εἰ καὶ ἔστι μονογενὴς, ᾧ καὶ σύμμορφοι γεγόνασι, τὴν διὰ πνεύματος ἀναγέννησιν ἔχοντες εἰς ἀφθαρσίαν τε καὶ ἁγιασμόν. Φθόνῳ οὖν διακεκαυμένος, Ἡσαῦ, τουτέστιν ὁ Ἰσραὴλ, ἐδίωκε τὸν Ἰακὼβ, φημὶ δὴ τὸν Χριστόν. Ἀδιαφορεῖ δὲ, ὡς ἔφην, ἐν τούτοις ἡμῖν ὁ λόγος, τὸ πρέπον ἀεὶ θηρώμενος, καὶ ποτὲ μὲν εἰς Χριστὸν ἀναφέρων τὸν Ἰακὼβ, ποτὲ δὲ εἰς τὸν νέον ἐν πίστει λαόν. Δεδιωγμένος δὲ τρόπον τινὰ καὶ οὐχ ἑκὼν ὁ Χριστὸς εἰς τὴν τῶν ἐθνῶν ἀπεδήμησε χώραν, διαῤῥήδην ἀνακεκραγώς· Ἐγκαταλέλοιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου, ἔδωκα τὴν ἠγαπημένην ψυχήν μου εἰς χεῖρας ἐχθρῶν αὐτῆς. Ἐγεννήθη ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐν δρυμῷ. Ἔδωκεν ἐπ' ἐμὲ τὴν φωνὴν αὐτῆς, διὰ τοῦτο ἐμίσησα αὐτήν.","english":"With these words the whole account of the history was brought to its close; and we too have remembered it, having assigned to Jacob the very person of Christ, and in some sense also that of those who are justified in faith. But Esau, we said, prefigures in himself the people from the circumcision and under the law; especially since God, the Master of all, said to Rebecca while she was still in the pangs of childbirth with the twin young men: Two nations and two peoples shall be separated from your womb, and people shall prevail over people, and the greater shall serve the lesser. And this has indeed been fulfilled through Christ. For those from Israel, being first in time and for this reason called firstborn, have come afterward and have been placed at the back of those who are in Christ through faith, who have also inherited the glory of the firstborn, because of the firstborn within them, even if he is only-begotten, to whom they have also become conformed, having the regeneration through the Spirit unto incorruption and sanctification. Therefore Esau, that is, Israel, burning with envy, persecuted Jacob, I mean Christ. But the account, as I said, varies in these matters for us, always seeking what is fitting, sometimes referring Jacob to Christ, and sometimes to the new people in faith. And Christ, persecuted in a manner and not willingly, departed into the country of the Gentiles, having cried out plainly: I have abandoned my house, I have left my inheritance, I have given my beloved soul into the hands of its enemies. 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.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"Ἀλλὰ καὶ ταῖς ἐν τῷ κήπῳ γυναιξὶ μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν ἐξ ἡμερότητος καὶ φιλανθρωπίας ἑαυτὸν ἐμφανῆ καθίστη, λέγων· Ὑπάγετε, ἀπαγγείλατε τοῖς ἀδελφοῖς μου, ἵνα ἀπέλθωσιν εἰς τὴν Γαλιλαίαν, κἀκεῖ με ὄψονται. Ἀφιγμένος δὴ οὖν εἰς τὴν Γαλιλαίαν, καθὰ καὶ ὁ θεσπέσιος Ἰακὼβ εἰς Χαῤῥὰν, ἐποίμαινε τὰ πρόβατα Λάβαν, τουτέστι τοῦ κόσμου, τοῦ τῇ κτίσει λελατρευκότος, καὶ πεπλανημένου, καθὰ καὶ ὁ Λάβαν. Ἐκεῖ γεγονὼς, οἷά τις νυμφίος εἰσοικίζεται νοητῶς παρθένον ἁγνὴν, τὴν ἐξ ἐθνῶν Ἐκκλησίαν, τουτέστι Ῥαχὴλ, συνεισάγων αὐτῇ καὶ τὴν ἤδη διὰ νόμου προκατεζευγμένην αὐτῷ, τὴν τῶν Ἰουδαίων Συναγωγὴν, ἧς τύπος ἡ Λεία. Σέσωσται γὰρ τὸ κατάλειμμα τοῦ Ἰσραὴλ, κατὰ τὴν τοῦ προφήτου φωνὴν, εἰ καὶ μὴ πᾶσα τυχὸν ἡ πληθὺς τὴν διὰ πίστεως ἐν Χριστῷ τετίμηκε χάριν. Ἀναδεδειγμένος δὴ οὖν ὁ νυμφίος παρὰ τοῖς ἔθνεσιν ὁ Χριστὸς, καὶ ἀναγεννήσας τῇ χάριτι πλείστους ὅσους εἰς υἱοθεσίαν ἐν πνεύματι, καὶ θρεμμάτων λογικῶν οὐκ εὐαρίθμητον ἀληθῶς ἀθροίσας ἀγέλην, ἐδιώχθη παρὰ τοῦ","english":"But also to the women in the garden after the resurrection from the dead he made himself visible out of gentleness and love for humanity, saying: Go, report to my brothers, so that they may go to Galilee, and there they will see me. Having therefore arrived in Galilee, just as also the inspired Jacob in Harran, he shepherded the sheep of Laban, that is, of the world, which had served the creation and had gone astray, just as also Laban. Having been there, like a bridegroom he spiritually takes up residence with a pure virgin, the Church from the nations, that is, Rachel, bringing in with her also the one already previously joined to him through the law, the Synagogue of the Jews, of which Leah is the type. For the remnant of Israel has been saved, according to the voice of the prophet, even if perhaps not the whole multitude has honored the grace through faith in Christ. Therefore the bridegroom Christ, having been displayed among the nations, and having regenerated by grace as many as possible into adoption in the Spirit, and having truly gathered a flock of rational creatures not easily numbered, was persecuted by the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":250,"ref":"p250","source":"κόσμου. Πεπολεμήκασι γὰρ τῇ δόξῃ Χριστοῦ τῶν ἐν κόσμῳ τινὲς τὰς ὑπερτάτω τιμὰς ἀνειμένοι, καὶ δυσκαταγώνιστον ἐπὶ γῆς ἐσχηκότες τὴν δυναστείαν. Ἀλλὰ καὶ τούτου ἡ θεία δεδυσώπηκε χάρις. Συνέβη δὲ καὶ ὁ κόσμος εἰς εἰρήνην Χριστῷ, καθὰ καὶ ὁ Λάβαν τῷ Ἰακώβ. Ἀλλ' ἐν ὑστέροις καιροῖς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ αὐτὸν οἰκειώσεται τὸν πάλαι διώκτην Ἰσραὴλ, καθάπερ ἀμέλει καὶ ὁ Ἰακὼβ τὸν Ἡσαῦ, μετὰ τὴν ἐκ τῆς Χαῤῥὰν ἐπάνοδον ἠσπάζετο. Ὅτι γὰρ εἰσδεχθήσεται μετὰ καιροὺς καὶ αὐτὸς ὁ Ἰσραὴλ εἰς ἀγάπησιν τὴν ἐπὶ Χριστῷ διὰ πίστεως, ἐνδοιάσαιμεν ἂν ἥκιστά γε τοῖς τῆς θεοπνεύστου Γραφῆς εἴκοντες λόγοις. Ἔφη γάρ που δι' ἑνὸς τῶν ἁγίων προφητῶν ὁ τῶν ὅλων Δεσπότης· Διότι ἡμέρας πολλὰς καθίσονται οἱ υἱοὶ Ἰσραὴλ, οὐκ ὄντος βασιλέως, οὐδὲ ὄντος ἄρχοντος, οὐκ οὔσης θυσίας, οὐδὲ ὄντος θυσιαστηρίου, οὔτε ἱερατείας, οὔτε δήλων, καὶ μετὰ ταῦτα ἐπιστρέψουσιν οἱ υἱοὶ Ἰσραὴλ, καὶ ἐπιζητήσουσι Κύριον τὸν Θεὸν αὐτῶν, καὶ Δαβὶδ τὸν βασιλέα ἑαυτῶν, καὶ ἐλπίσονται ἐπὶ τῷ Κυρίῳ, καὶ ἐπὶ τοῖς ἀγαθοῖς αὐτοῦ ἐπ' ἐσχάτου ἡμερῶν. Συλλέγοντος γὰρ ἔτι τοὺς ἐξ ἐθνῶν πεπιστευκότας τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ, κατηρέμησέ πως ὁ Ἰσραὴλ, οὐ νόμον ἔχων τῶν πρακτέων τὸν βραβευτὴν, οὐ τῷ θείῳ θυσιαστηρίῳ τὰ νενομισμένα προσφέρων· περιμένων δὲ, ὥσπερ ἐκ τῆς τῶν ἐθνῶν κλήσεως ὑποστρέφοντα Χριστὸν, ἐπὶ τὸ χρῆναι λοιπὸν καὶ αὐτὸν διὰ πίστεως εἰσοικίσασθαι, καὶ τῷ τῆς ἀγάπης νόμῳ μονονουχὶ καὶ συνθῆσαι τοῖς ἄλλοις.","english":"of the world. For some of those in the world who had been allotted the highest honors made war against the glory of Christ, and had on earth a power hard to contend against. But the divine grace has appeased even this. And the world also came to peace with Christ, just as Laban did with Jacob. But in later times our Lord Jesus Christ will make his own even Israel himself, the former persecutor, just as indeed Jacob also greeted Esau after his return from Harran. For that Israel himself too will be received after times into love for Christ through faith, we would by no means doubt, yielding to the words of divinely inspired Scripture. For somewhere through one of the holy prophets the Master of all said: Because for many days the sons of Israel shall sit, with no king, nor ruler, nor sacrifice, nor altar, nor priesthood, nor manifestations, and after these things the sons of Israel shall return, and shall seek the Lord their God, and David their king, and shall hope in the Lord, and in his good things in the last days. For while Christ, the Savior of us all, was still gathering those from the nations who had believed, Israel was somehow at rest, having no law as arbiter of what must be done, nor offering the customary things at the divine altar; but awaiting, as it were, Christ returning from the calling of the nations, so that for the rest he too must be brought in through faith, and, so to speak, be joined with the others by the law of love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"Ἐπιτήρει γὰρ, ὅτι χαίρων ἐπὶ τέκνων γοναῖς, καὶ πολλαῖς θρεμμάτων ἀγέλαις, ὑποστρέφει μὲν ἐκ Χαῤῥὰν Ἰακὼβ, ἐκδέχεται δὲ οὕτω λοιπὸν καὶ αὐτὸν εἰς ἀγάπησιν τὸν Ἡσαῦ. Ἐπιστρέψει τοίνυν κατὰ καιροὺς μετὰ τὴν τῶν ἐθνῶν κλῆσιν ὁ Ἰσραὴλ, καὶ αὐτὸν δὲ τὸν ἐν Χριστῷ πλοῦτον θαυμάσει. Ἔνεστι γὰρ εὐκόλως διὰ τῶν ἱστορικῶς πεπραγμένων καὶ τοῦτο αὐτὸ τοῖς ἐθέλουσι καταθρεῖν. Ἀπέστειλεν Ἰακὼβ ξένια τῷ Ἡσαῦ μετατιθεὶς εἰς ἀγάπησιν, καὶ ταῖς τῶν δώρων φιλοτιμίαις. Προσαπέστειλε δὲ καὶ ἀγγέλους εἰρηνικοὺς πρὸς αὐτὸν ἐρῶντας λόγους. Καὶ ὅτι παρέσται, καὶ οὐκ εἰς μακρὰν τὰ εἰς φιλίαν αὐτῶν καταστήσοντα, ἐναργὲς ἀποπεραίνει κατὰ καιροὺς καὶ τοῦτο ὁ Χριστός. Ἔφη γάρ που πρὸς Ἰουδαίους διὰ φωνῆς προφήτου· Καὶ ἰδοὺ, ἐγὼ ἀποστελῶ ὑμῖν Ἠλίαν τὸν Θεσβίτην, πρὶν ἐλθεῖν τὴν ἡμέραν Κυρίου τὴν μεγάλην καὶ ἐπιφανῆ. Ὃς ἀποκαταστήσει καρδίαν πατρὸς πρὸς υἱὸν, καὶ καρδίαν ἀνθρώπου πρὸς τὸν πλησίον αὐτοῦ, μὴ ἐλθὼν πατάξω τὴν γῆν ἄρδην. Ἐκεῖνος ἐλθὼν ἐντρέψει μου κατὰ τὸ εἰκὸς τὸν δυσάγωγον Ἰσραὴλ, ἀποστήσει τῆς ἀρχαίας ὀργῆς, φίλον κατασκευάσει καὶ εἰρηνικὸν τῷ Χριστῷ, μονονουχὶ καὶ παρόντα δεικνύων τῆς παρ' αὐτοῦ φιλοτιμίας τὰ ξένια, τουτέστι, τὴν τῶν πιστευόντων ἐλπίδα. Οὐ γὰρ εἰς μῆκος ἔτι καιρῶν τὰ τῆς ἐπαγγελίας οἰχήσεται τοῖς τηνικάδε πιστεύουσιν, ἀλλὰ γείτων ἡ δωρεὰ, καὶ κατὰ πόδας ἡ χάρις. Καταργουμένου μὲν εὐθὺς τοῦ τῆς ἁμαρτίας υἱοῦ, καταφοιτῶντος δὲ μετὰ τῶν ἁγίων ἀγγέλων ἐξ οὐρανοῦ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων.","english":"For observe that Jacob, rejoicing in the offspring of children and in many herds of flocks, returns from Harran, and from then on Esau receives even him into love. Therefore Israel will in due time turn back after the calling of the Gentiles, and will marvel at the very wealth that is in Christ. For this very thing can easily be discerned by those who wish through the things that were historically done. Jacob sent gifts to Esau, changing him to love, and by the generous giving of gifts. He also sent peaceful messengers to him, speaking words of love. And that he will be present, and that the things that will establish their friendship are not far off, Christ in due time clearly brings even this to pass. For he said somewhere to the Jews through the voice of the prophet: And behold, I will send you Elijah the Tishbite, before the great and manifest day of the Lord comes. He will restore the heart of a father to a son, and the heart of a man to his neighbor, lest I come and strike the earth utterly. He, when he comes, will turn my Israel, which is hard to lead, as is likely, will remove it from the ancient wrath, will make it friendly and peaceful toward Christ, almost showing the gifts of his generosity as already present, that is, the hope of those who believe. For the things of the promise will no longer go on for a length of times for those who believe at that time, but the gift is near, and grace is at the feet. For immediately the son of sin is being done away with, while our Savior Christ, the Savior of us all, comes down from heaven with the holy angels, through whom and with whom be glory to the Father with the Holy Spirit forever and ever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":252,"ref":"p252","source":"Ἀμήν. Ἔτι περὶ τοῦ Ἰακώβ. αʹ. Κατῴχετο μὲν ἡ ἀνθρώπου φύσις διὰ τῆς ἁμαρτίας εἰς θάνατον. Ἐπειδὴ δὲ εἰς ἅπαν τοῦ σώζειν εἰδότος ἀπενοσφίζετο, μονονουχὶ καὶ δορύληπτος ἦν ὁ κατ' εἰκόνα τὴν θείαν τετεχνουργημένος, καὶ τῷ τῆς δουλείας ἄχθει κατεφορτίζετο. Ὑπετίθει γὰρ δὴ καὶ οὐχ ἑκὼν τὴν αὐχένα τῷ πλεονεκτήσαντι Σατανᾷ, ὃς καὶ ἐκ πολλῆς λίαν τῆς ἀγερωχίας (ὑπέροφρυ γὰρ τὸ πνεῦμα τὸ πονηρὸν), ἁπάντων, ὡς ἔπος εἰπεῖν, τῶν ἐπὶ τῆς γῆς κατεθρασύνετο, λέγων· Τὴν οἰκουμένην ὅλην καταλήψομαι τῇ χειρὶ ὡς νοσσιὰν, καὶ ὡς καταλελειμμένα ὠὰ ἀρῶ, καὶ οὐκ ἔστιν ὃς διαφεύξεταί με, ἢ ἀντείπει μοι. Βεβασίλευκε γὰρ ἐκ πλεονεξίας, ὡς ἔφην, καὶ ὠνόμασται Θεὸς τοῦ αἰῶνος τούτου. Προσκεκύνηκε γὰρ ὁ κόσμος αὐτῷ, καὶ λελάτρευκε τῇ κτίσει παρὰ τὸν κτίσαντα. Ἐπειδὴ δὲ καὶ εἰς τοῦτο ἐνηνεγμένους ταλαιπωρίας κατηλέει Θεὸς, ἀποστέλλειν ἡμῖν τὸν Υἱὸν ἐξ οὐρανοῦ\n\nἐπηγγέλλετο, τὴν ἀνθρώπου φύσιν ἀνακομίσαντα πάλιν εἰς ὅπερ ἦν ἐν ἀρχαῖς. Καινὴ κτίσις τὰ ἐν Χριστῷ, κατὰ τὰς Γραφάς. Διακομισταὶ δὲ τῶν εἰς ἡμᾶς ἀγαθῶν λόγων γεγόνασιν οἱ μακάριοι προφῆται, Ὑπὲρ τῆς εἰς ἡμᾶς χάριτος προφητεύσαντες, ἐρευνῶντες εἰς τίνα καὶ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς πνεῦμα Χριστοῦ, προμαρτυρούμενον τὰ εἰς Χριστὸν παθήματα, καὶ τὰς μετὰ ταῦτα δόξας, οἷς ἀπεκαλύφθη, ὅτι οὐχ ἑαυτοῖς, ἡμῖν δὲ διηκόνουν αὐτά. Γράφει γὰρ οὕτως τοῦ Σωτῆρος ὁ μαθητής. Καὶ πολὺς μὲν ὁ παρ' αὐτοῖς περὶ τῆς τοῦ Σωτῆρος ἡμῶν ἐνανθρωπήσεως λόγος, καὶ ὅτι κατὰ καιροὺς ἀφίξεται λυτρωτής. Πρὸς εὐμάθειαν δὲ τῶν ἐντευξομένων ὀλίγα περ ἐνεγκεῖν τὸ λυποῦν οὐδέν.","english":"Amen. Still concerning Jacob. 1. Human nature was held fast by sin unto death. But since it had wholly withdrawn from the One who knows how to save, the one fashioned according to the divine image was, so to speak, even taken captive by the spear, and was weighed down by the burden of slavery. For it was submitting its neck, even unwillingly, to Satan who had gained the advantage over it—he who, out of very great arrogance (for the evil spirit is overweening), was emboldened against, so to speak, all things upon the earth, saying: I will take possession of the whole inhabited world with my hand as a nest, and as forsaken eggs I will gather them up, and there is no one who will escape me, or contradict me. For he has reigned through greed, as I said, and has been called the god of this age. For the world has bowed down to him and has served the creature rather than the Creator. But since God was being mocked by the misery into which they had been brought, he was promising to send us his Son from heaven, to restore human nature again to what it was in the beginning. The things in Christ are a new creation, according to the Scriptures. And the blessed prophets have become the bearers of the good tidings that came to us, having prophesied concerning the grace that was toward us, searching to what person and what time the Spirit of Christ within them was pointing, foretestifying the sufferings that were to come upon Christ and the glories after these things; to whom it was revealed that they were not serving these things for themselves but for us. For thus writes the disciple of the Savior. And there is much discourse among them concerning the incarnation of our Savior, and that in due seasons the Redeemer will come. But for the easy learning of those who will read, to bring forward a few things causes no distress.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"Ἐπίκλημα δὲ τοῖς Ἰουδαίων δήμοις τὸ χρῆμα ποιεῖσθαι πρέποι ἂν, ὡς ἐξ αὐτῶν ἔνεστι τῶν πραγμάτων ἰδεῖν. Καίτοι γὰρ ἐνὸν ἐκ προφητικῶν τοῦ Σωτῆρος καταθρῆσαι λόγων τὴν ἄφιξιν, μᾶλλον δὲ τάχα που καὶ συνιέντες οἱ τάλανες καὶ ἐξ αὐτῆς τῆς ἐν νόμῳ σκιᾶς, ἀντεφέροντο δυστρόπως τοῖς θεόθεν κεχρησμῳδημένοις, καὶ αὐτῷ τῷ Χριστῷ, ἢ καὶ ὅπερ ἔφη Παῦλος ἡμῖν ὁ σοφός· Πώρωσις ἀπὸ μέρους γέγονε τῷ Ἰσραὴλ, ἵνα βλέποντες μὴ βλέπωσι, καὶ ἀκούοντες μὴ ἀκούσωσι, μηδὲ συνιῶσι. Καθὰ καὶ αὐτὸς εἴρηκεν ὁ Σωτήρ. Ἔφη τοίνυν, μᾶλλον δὲ καὶ αὐτὸν ἡμῖν εἰσκεκόμικε τὸν Ἐμμανουὴλ ἐν ἰδίαις συγγραφαῖς ὁ θεσπέσιος Ἡσαΐας λέγοντα σαφῶς· Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ εἵνεκεν ἔχρισέ με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν, κηρύξαι αἰχμαλώτοις ἄφεσιν, καὶ τυφλοῖς ἀνάβλεψιν, καλέσαι ἐνιαυτὸν Κυρίου δεκτὸν, καὶ ἡμέραν ἀνταποδόσεως. Ταῦτα γὰρ γέγονε τὰ λαμπρὰ τῆς ἐπιδημίας αὐτοῦ κατορθώματα. Ὠσηὲ δὲ πάλιν ἔφη που περὶ αὐτοῦ· Καὶ συναχθήσονται υἱοὶ Ἰούδα, καὶ υἱοὶ Ἰσραὴλ ἐπὶ τὸ αὐτὸ, καὶ θήσονται ἑαυτοῖς ἀρχὴν μίαν, καὶ ἀναβήσονται ἐκ τῆς γῆς, ὅτι μεγάλη ἡ ἡμέρα τοῦ Ἰεζραήλ. Πλεῖστοι μὲν γὰρ ὅσοι κατὰ καιροὺς οἱ παρὰ τοῖς Ἰουδαίοις καθηγηταὶ μόνοις τιμᾷν τοῖς χείλεσι ἀνα πείθοντες τὸν τῶν ὅλων Θεὸν, καὶ διδάσκοντες διδασκαλίαν ἐντάλματα ἀνθρώπων τοὺς ὑπὸ χεῖρα λαούς. Μία δὲ ἡ κατὰ πάντων τε καὶ ἐπὶ πάντας ἀρχὴ τέθειται Χριστὸς, καὶ ἀνέβημεν ἐκ τῆς γῆς, τουτέστι, τὰ ἄνω φρονεῖν δεδιδάγμεθα. Μεγάλη γὰρ ἀληθῶς ἡ ἡμέρα τοῦ Ἰεζραὴλ, τουτέστι, τῆς τοῦ Θεοῦ σπορᾶς, ἤτοι τοῦ Υἱοῦ.","english":"It would be fitting to make this charge against the Jewish people, as one can see from the facts themselves. For although it was possible to observe the Savior's coming from the prophetic words—or rather, perhaps the wretched ones even understood it from the shadow in the Law itself—they stubbornly opposed the things divinely foretold, and even Christ himself, or as the wise Paul said to us: A hardening has come in part upon Israel, so that seeing they may not see, and hearing they may not hear, nor understand. As the Savior himself also said. For the divine Isaiah has set before us Emmanuel himself in his own writings, saying clearly: 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, to heal the brokenhearted, to proclaim release to captives and recovery of sight to the blind, to call the acceptable year of the Lord and the day of recompense. For these were the glorious achievements of his visitation. And Hosea again said somewhere concerning him: And the sons of Judah and the sons of Israel shall be gathered together, and they shall appoint for themselves one ruler, and they shall go up from the land, for great is the day of Jezreel. For very many were the teachers among the Jews at various times who persuaded the people under their hand to honor the God of all with their lips only, and taught as doctrines the commandments of men. But one rule over all and for all has been established—Christ—and we have gone up from the land, that is, we have been taught to set our minds on things above. For truly great is the day of Jezreel, that is, of God's sowing, namely the Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"Ταύτης δὲ ἡμῖν τῆς ἡμέρας διεμέμνητο λέγων καὶ ὁ θεσπέσιος Δαβίδ· Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ Κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ. Καὶ προσέτι Παῦλος ἡμῖν ὁ σοφώτατος· Ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος, ἰδοὺ νῦν ἡ ἡμέρα σωτηρίας, καθ' ἣν δηλονότι καὶ σεσώσμεθα, Χριστοῦ καλοῦντος εἰς τοῦτο. Ὡς γὰρ ὁ σοφὸς εἴρηκε μαθητής· Οὐκ ἔστιν ὄνομα ἕτερον ὑπὸ τὸν οὐρανὸν, τὸ δεδομένον ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι ἡμᾶς. Πεύσῃ δὲ λέγοντος καὶ Ἱερεμίου σαφῶς· Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ ἀναστήσω τῷ Δαβὶδ ἀνατολὴν δικαίαν· βασιλεύσει βασιλεὺς, καὶ συνήσει, καὶ ποιήσει κρῖμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς. Ἐν ταῖς ἡμέραις αὐτοῦ σωθήσεται Ἰούδας, καὶ Ἰσραὴλ κατασκηνώσει πεποιθότως. Καὶ τοῦτο τὸ ὄνομα αὐτοῦ, ὃ καλέσει αὐτὸν Κύριος Ἰωσεδὲκ, ἐν τοῖς προφήταις. Βεβασίλευκε γὰρ ἐφ' ἡμᾶς δίκαιος βασιλεὺς ὁ Χριστὸς, κρῖμα πεποίηκε καὶ δικαιοσύνην, ἀπαλλάξας ἁμαρτιῶν τοὺς ἠπατημένους, καὶ καταδικάσας τὸν ἐχθρὸν τοῦ πλεονεκτήσαντος Σατανᾶ. Τοὔνομα δὲ αὐτῷ Ἰωσεδὲκ, τουτέστι, δικαιοσύνη Θεοῦ. Δεδικαιώμεθα γὰρ ἐν αὐτῷ, καὶ οὐκ ἐξ ἔργων δικαιοσύνης ἃ ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ πολὺ αὐτοῦ ἔλεος. Τοιγάρτοι καὶ ἔφασκεν ὁ Θεὸς καὶ Πατήρ· Ἐγγίζει ταχὺ ἡ δικαιοσύνη μου, καὶ τὸ ἔλεός μου ἀποκαλυφθήσεται. Ἔλεος γὰρ καὶ δικαιοσύνη γέγονεν ἡμῖν παρὰ τοῦ Θεοῦ καὶ Πατρὸς ὁ Χριστὸς, ὃν αὐτῷ δὴ τούτῳ τῷ ὀνόματι καὶ ὁ λαμπρὸς τῶν ἁγίων ἀπεκάλει χορός. Ὁ μὲν γὰρ μακάριος Σαμουὴλ, ὁ διαβόητος ἐν προφήταις, προσελάλει τοῖς ἐξ Ἰσραὴλ, λέγων·","english":"The inspired David also kept this day in mind when he said: \"This is the day which the Lord has made; let us rejoice and be glad in it.\" And furthermore the most wise Paul says to us: \"Behold, now is the acceptable time; behold, now is the day of salvation,\" by which, clearly, we have also been saved, Christ calling us to this. For as the wise disciple has said: \"There is no other name under heaven given among men by which we must be saved.\" You will also hear Jeremiah saying clearly: \"Behold, the days are coming, says the Lord, and I will raise up for David a righteous branch; a king shall reign and shall understand, and shall execute judgment and righteousness on the earth. In his days Judah shall be saved, and Israel shall dwell in safety. And this is his name which the Lord shall call him: Josedek, among the prophets.\" For Christ, the righteous king, has reigned over us; he has executed judgment and righteousness, releasing from sins those who had been deceived, and condemning the enemy of the one he had defrauded, Satan. And his name is Josedek, that is, the righteousness of God. For we have been justified in him, and not by works of righteousness which we ourselves have done, but according to his great mercy. Therefore God and the Father also said: \"My righteousness draws near quickly, and my mercy shall be revealed.\" For Christ has become for us mercy and righteousness from God and the Father, whom the illustrious choir of the saints also called by this very name. For the blessed Samuel, renowned among the prophets, addressed the people of Israel, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Psalm 118:24","text":"The English carries the scriptural phrase “this is the day which the lord has made”, which matches Psalm 118:24. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":255,"ref":"p255","source":"Καὶ ἰδοὺ, ἐγὼ διελήλυθα ἐνώπιον ὑμῶν ἐκ νεότητός μου καὶ ἕως τῆς ἡμέρας ταύτης. Ἰδοὺ ἐγὼ, ἀποκρίθητε κατ' ἐμοῦ ἐνώπιον Κυρίου, καὶ ἐνώπιον Χριστοῦ αὐτοῦ. Καὶ\n\nπάλιν· Μάρτυς Κύριος ἐν ὑμῖν, καὶ μάρτυς Χριστὸς αὐτοῦ ἐν τῇ ἡμέρᾳ ταύτῃ, ὅτι οὐχ εὑρήκατε ἐν τῇ χειρί μου οὐδέν. Σαφεστέρως δὲ καὶ ὁ μακάριος Δαβὶδ τὰς τῶν Ἰουδαίων ἀπονοίας, καὶ τὸ ἀχάλινον θράσος τὸ κατὰ Χριστοῦ, καὶ τὸ εἰκαῖον ἐν σκέμμασι, καὶ μειρακιῶδες ἐν λογισμοῖς, μονονουχὶ καὶ καταιτιᾶται λέγων· Ἵνα τί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά; Παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ, κατὰ τοῦ Κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ. Κενὰ γὰρ ὄντως τὰ τῆς Ἰουδαίων ἀμαθίας κατὰ Χριστοῦ βουλεύματα. Οὐ γὰρ ἂν ἀπέθανεν ἡ ζωὴ, οὐδ' ἐν ταῖς ᾅδου πύλαις γέγονε κάτοχος, ὁ καὶ τοῖς κάτω πνεύμασιν εἰπών· Ἐξέλθητε· καὶ τοῖς ἐν τῷ σκότει· Ἀνακαλύφθητε. Κατεθρήνει δὲ καὶ τὴν Ἱερουσαλὴμ ὁ προφήτης Ἱερεμίας, ὡς ἀνοσίαν, ὡς Κυριοκτόνον, ὡς βέβηλον, ὡς ἀχάριστον. Ἔφη γὰρ οὕτω· Πνεῦμα πρὸ προσώπου ἡμῶν, Χριστὸς Κύριος, συνελήφθη ἐν ταῖς διαφθοραῖς αὐτῶν, οὖ εἴπαμεν· Ἐν τῇ σκιᾷ αὐτοῦ ζησόμεθα ἐν τοῖς ἔθνεσι. Δέον γὰρ ἑλέσθαι τὴν διὰ πίστεως χάριν, ὡς ὁδὸν σωτήριον, θεομαχοῦντες ἡλίσκοντο. Οὐκοῦν ὁ μὲν τῶν ὅλων Γενεσιουργὸς, ὁ μονογενὴς τοῦ Θεοῦ Λόγος, καθιεὶς ἑαυτὸν εἰς κένωσιν, κέχρισται παρὰ τοῦ Πατρὸς, καὶ γέγονε καθ' ἡμᾶς. Καὶ ὁ τῆς κενώσεως σκοπὸς, εἰς τὸ διασῶσαι τοὺς ἐπὶ τῆς γῆς. Καὶ γοῦν ὁ προφήτης Σοφονίας εὐηγγελίζετο, λέγων·","english":"And behold, I have walked before you from my youth even to this day. Behold, I am here; answer against me before the Lord and before his Christ. And again: The Lord is witness among you, and his Christ is witness on this day, that you have found nothing in my hand. But more clearly also the blessed David all but accuses the madness of the Jews, and their unbridled boldness against Christ, and their recklessness in thoughts, and their childishness in reasonings, saying: Why did the nations rage, and the peoples meditate vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord and against his Christ. For truly the counsels of the Jews' ignorance against Christ were vain. For Life would not have died, nor would he who said even to the spirits below, \"Come out,\" and to those in darkness, \"Be revealed,\" have been held captive in the gates of Hades. And the prophet Jeremiah also lamented over Jerusalem as impious, as slaying the Lord, as profane, as ungrateful. For he spoke thus: The Spirit before our face, Christ the Lord, was taken in their corruptions, of whom we said, In his shadow we shall live among the nations. For since it was necessary to choose the grace that comes through faith as the saving way, they who fought against God were caught. Therefore the Creator of all things, the only-begotten Word of God, having brought himself into emptying, has been anointed by the Father, and has become as we are. And the purpose of the emptying was to save those upon the earth. And indeed the prophet Zephaniah was proclaiming the good news, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"Χαῖρε σφόδρα, θύγατερ Σιὼν, κήρυσσε, θύγατερ Ἱερουσαλὴμ, εὐφραίνου καὶ κατατέρπου ἐξ ὅλης τῆς καρδίας σου, θύγατερ Ἱερουσαλήμ. Περιεῖλε Κύριος τὰ ἀδικήματά σου, λελύτρωταί σε ἐκ χειρὸς ἐχθρῶν σου. Βασιλεύσει Κύριος Ἰσραὴλ ἐν μέσῳ σου, οὐκ ὄψει κακὰ οὐκ ἔτι. Οἱ δὲ ἀπειθεῖς καὶ ἄτεγκτοι, καὶ πέρα παντὸς ἰόντες θράσους, πεπαρῳνήκασιν εἰς αὐτὸν τὰ πάντων αἴσχιστα, καὶ δρῶντες εὐκόλως καὶ βουλευόμενοι προαλέστερον. Τοιγάρτοι καὶ ἐκτετίκασι μὲν τῶν πλημμελημάτων τὰς δίκας. Κακοὶ γὰρ κακῶς ἀπολώλασι. Πλὴν οὐκ εἰς ἅπαν. Ἠλένηται γὰρ, καὶ σέσωσται τὸ κατάλειμμα, κατὰ τὴν τοῦ προφήτου φωνήν. βʹ. Ὅτι τοίνυν ταῦτα τοῦτον ἕξει τὸν τρόπον κατὰ καιροὺς, ὁ θεσπέσιος Ἰακὼβ ἐδιδάσκετο, Θεοῦ τὸ χρῆμα διαμορφοῦντος ἀστείως. Καὶ ὅπως, ἐρῶ, ἀνατιθεὶς δὲ ἀναγκαίως τὰ ἐξ ἱερῶν Γραμμάτων· ἔχει δὲ οὕτως· Ἀναστὰς δὲ τὴν νύκτα ἐκείνην, ἔλαβε τὰς δύο γυναῖκας, καὶ τὰς δύο παιδίσκας, καὶ τὰ ἕνδεκα παιδία αὐτοῦ, καὶ διέβη τὴν διάβασιν τοῦ Ἰαβὼ[χ], καὶ ἔλαβεν αὐτοὺς, καὶ διέβη τὸν χειμάῤῥουν, καὶ διεβίβασε πάντα τὰ αὐτοῦ. Ὑπελείφθη δὲ Ἰακὼβ μόνος, καὶ ἐπάλαιεν ἄνθρωπος μετ' αὐτοῦ, ἕως πρωΐ. Εἶδε δὲ, ὅτι οὐ δύναται πρὸς αὐτὸν, καὶ ἥψατο τοῦ πλάτους τοῦ μηροῦ αὐτοῦ, καὶ ἐνάρκησε τὸ πλάτος τοῦ μηροῦ Ἰακὼβ, ἐν τῷ παλαίειν αὐτὸν μετ' αὐτοῦ. Καὶ εἶπεν αὐτῷ· Ἀπόστειλόν με· ἀνέβη γὰρ ὁ ὄρθρος. Ὁ δὲ εἶπεν· Οὐ μή σε ἀποστείλω, ἐὰν μή με εὐλογήσῃς. Εἶπε δὲ αὐτῷ· Τί τὸ ὄνομά σού ἐστιν; Ὁ δὲ εἶπεν· Ἰακώβ. Καὶ εἶπεν αὐτῷ·","english":"Rejoice greatly, daughter of Zion; proclaim, daughter of Jerusalem; be glad and delight yourself with your whole heart, daughter of Jerusalem. The Lord has taken away your injustices; he has redeemed you from the hand of your enemies. The Lord, the God of Israel, will reign in your midst; you will no longer see evil. But the disobedient and unyielding, who go beyond all boldness, have raged against him with the most shameful of all things, acting with ease and deliberating with greater readiness. Therefore they have also paid the penalties for their offenses. For the wicked have perished miserably. Yet not entirely. For the remnant has been shown mercy and has been saved, according to the voice of the prophet. 2. That these things will therefore come to pass in this manner at the appointed times, the inspired Jacob was taught, God shaping the matter skillfully. And how, I will say, setting forth necessarily from the sacred Scriptures; and it is as follows: And rising up that night, he took the two women, and the two maidservants, and his eleven children, and crossed the ford of the Jabbok, and took them, and crossed the brook, and brought over all that was his. But Jacob was left alone, and a man wrestled with him until morning. And he saw that he could not prevail against him, and he touched the breadth of his thigh, and the breadth of Jacob's thigh was numbed, as he wrestled with him. And he said to him: Send me away, for the dawn has risen. But he said: I will not send you away unless you bless me. And he said to him: What is your name? And he said: Jacob. And he said 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":257,"ref":"p257","source":"Οὐ κληθήσεται ἔτι τὸ ὄνομά σου Ἰακὼβ, ἀλλ' Ἰσραὴλ ἔσται τὸ ὄνομα σου, ὅτι ἐνίσχυσας μετὰ τοῦ Θεοῦ, καὶ μετὰ ἀνθρώπων δυνατός. Ἠρώτησε δὲ Ἰακὼβ, καὶ εἶπεν· Ἀπάγγειλόν μοι τὸ ὄνομά σου. Καὶ εἶπεν· Ἵνα τί τοῦτο ἐρωτᾷς σὺ τὸ ὄνομά μου; Καὶ ηὐλόγησεν αὐτὸν ἐκεῖ, καὶ ἐκάλεσεν Ἰακὼβ τὸ ὄνομα τοῦ τόπου ἐκείνου, Εἶδος Θεοῦ. Εἶδον γὰρ Θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἐσώθη μου ἡ ψυχή. Ἀνέτειλε δὲ αὐτῷ ὁ ἥλιος, ἡνίκα παρῆλθεν αὐτὸν τὸ εἶδος τοῦ Θεοῦ. Αὐτὸς δὲ ἐπέσκαζε τῷ μηρῷ αὐτοῦ. Διεβίβασε τὸν Ἰαβὼχ, ἤτοι τὸν χειμάῤῥουν, ὁ θεσπέσιος Ἰακὼβ πάντα τὰ αὐτοῦ, καὶ αὐτὸς ἀπομεμένηκε μόνος. Εἶτα τὸ χρῆμα, πῶς οὐκ ἄξιον ἰδεῖν; Φέρε οὖν καταθρήσωμεν τὴν αἰτίαν. Κατ' εὐθὺ γὰρ οὗτος ὁ λόγος ἡμῖν τῶν πνευματικῶν οἰχήσεται. γʹ. Ἐν Ἐδὼμ καὶ Σηῒρ κατῴκησεν Ἡσαῦ, καὶ κατεκράτει τῆς γῆς, καὶ ἐν δυναστείαις ἦν ταῖς οὐκ ὑπὲρ χεῖρα τὴν Ἰακώβ. Ἐπειδὴ δὲ τῆς τῶν ποταμῶν ἀπαίροντι μέσης καὶ τῆς τοῦ Λάβαν ἑστίας, καὶ εἰς τὴν πατρῴαν ἐλθεῖν διασπεύδοντι γῆν, πᾶσά πως ἦν ἀνάγκη δι' Ἐδὼμ ποιεῖσθαι τὴν ἀποδρομὴν, οἰκονομικωτάτως λίαν τὴν πρὸς τὸν ἀδελφὸν εἰρήνην ἠσπάζετο, καὶ δὴ καὶ ἀγγέλους ξενίας ἅμα λαμπρὰς προβαδίζειν εἶπεν, ὅτι καὶ αὐτὸς ὀψόμενος","english":"Your name shall no longer be called Jacob, but Israel shall be your name, because you have prevailed with God, and you are mighty with men. And Jacob asked and said: Tell me your name. And he said: Why do you ask this, my name? And he blessed him there, and Jacob called the name of that place the Appearance of God. For I have seen God face to face, and my soul was saved. And the sun rose upon him when the appearance of God had passed by him. But he was limping in his thigh. The wondrous Jacob brought across the Jabbok, that is, the torrent, all that was his, and he himself remained alone. Then the matter—how is it not worth seeing? Come, then, let us consider the reason. For this account will go straight to our spiritual things. 3. In Edom and Seir Esau dwelt, and he held sway over the land, and he was in powers not beyond the hand of Jacob. But since, when he was departing from the midst of the rivers and the dwelling of Laban, and hastening to come to his ancestral land, there was in every way a necessity to make his return through Edom, he most providentially embraced peace with his brother, and indeed he also said that angels of splendid hospitality should go before him, because he himself also, intending to see","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"ἥξει, προσερῶν τε ἅμα προκαταμηνύειν ἐκέλευε δώροις τε καὶ λόγοις τιθάσσων ἀποφαίνει τὸν πάλαι φονῶντα καὶ ἀγριαίνοντα. Ἐπειδὴ δὲ παρῆσαν οἱ προεσταλμένοι, λέγοντες· Ἤλθομεν πρὸς τὸν ἀδελφόν σου Ἡσαῦ καὶ ἰδοὺ αὐτὸς ἔρχεταί σοι εἰς συνάντησιν, καὶ υʹ ἄνδρες μετ' αὐτοῦ· περιδεὴς δὲ ἦν ἄγαν ὁ θεσπέσιος Ἰακώβ· οὐ γὰρ ἔχων εἰδέναι σαφῶς ποτέρῳ δὴ φίλῳ καὶ εἰρηνικῷ περιτεύξεται, ἢ ὡς οὐδὲν ἧττον ἀνεπτοημένῳ πρὸς τὸ αὐτῷ σύνηθες θράσος, καὶ τὰ ἐκ φθόνου δρᾷν ᾑρημένῳ· Διεβίβασεν ὁ Ἰακὼβ πάντα τὰ αὐτοῦ, καὶ ἀπομεμένηκε μόνος· ἐκεῖνο, οἶμαί που, πάντως καθ' ἑαυτὸν ἐννενοηκὼς, ὡς εἰ μὲν ὀφθείη χρηστός τε καὶ πρᾶος, χαλεπὸν οὐδὲν παρεῖναί τε καὶ προσειπεῖν, διαβιβασθέντα πάλιν γύναιά τε καὶ τέκνα. Εἰ δὲ ἥκοι σκληρὸς καὶ δύσερις ἔτι, καὶ τοῦ φονᾷν οὐκ ἀμείνων, φείσεται μὲν νηπίων, καὶ τὸ τῶν γυναίων ἐλεήσει δάκρυον· καταλαβὼν δὲ μόνον αὐτὸν, ἐκπλήσει τὰ ἐκ θυμοῦ, καὶ ἀποχρῶν ἔσται πρὸς ἄρκεσιν αὐτῷ τοῦ λελυπηκότος ὁ θάνατος. Πλὴν ὅτι καὶ ἐλπίδος ἐπέκεινα τοῦτο αὐτῷ προβέβηκε δυνάμει Θεοῦ, ὡς φθάσαντες ἤδη προείπομεν. Ἠσπάσαντο γὰρ ἀλλήλους. Ἀπὸ τοίνυν τοῦ συμβεβηκότος, τοῦ μυστηρίου τὴν δυνάμιν ἐπαιδεύετο. Πῶς, ἢ τίνα τρόπον, ἐρῶ δὴ πάλιν, Διεβίβασε μὲν γὰρ πάντα αὐτοῦ τὸν χειμάῤῥουν. Ἐπειδὴ δὲ ἀπομεμένηκε μόνος, ἐπάλαιεν ἄνθρωπος μετ' αὐτοῦ ἕως πρωΐ. Τὸν μὲν οὖν προσπαλαίοντά φαμεν ἅγιον ἄγγελον, τύπον Χριστοῦ τοῦ καθ' ἡμᾶς διὰ τὸ ἀνθρώπινον. Ὅτι δὲ μὴ καὶ αὐτὸς τοῖς ἄλλοις ὁμοῦ διέβη τὸν χειμάῤῥουν, ἤτοι τὸν Ἰαβὼχ, ὃς ἑρμηνεύεται πάλη, γέγονεν αὐτοῖς ἡ δοκοῦσα μάχη.","english":"He would come, and at the same time he ordered them to announce beforehand, and by gifts and words he was taming and rendering gentle the one who had long been murderous and savage. But when those sent ahead arrived, saying: \"We came to your brother Esau, and behold, he is coming to meet you, and four hundred men with him\"—the divinely inspired Jacob was greatly afraid. For he did not know clearly whether he would meet with one friendly and peaceful, or with one no less roused to his accustomed boldness and having chosen to act out of envy. Jacob sent across all that was his, and remained alone—having, I think, fully considered this to himself: that if he should be seen as kind and gentle, there would be nothing harsh in his being present and addressed, once women and children had been sent across again. But if he should come still harsh and quarrelsome, and no better than his murderous rage, he would spare the infants and pity the tears of the women; but seizing him alone, he would satisfy his anger, and his death would be sufficient to appease the one he had grieved. Yet this had gone beyond even hope for him by the power of God, as we have already said before. For they embraced one another. From what happened, then, he was taught the power of the mystery. How, or in what manner, I will say again: for he sent across all that was his to the brook. But when he remained alone, a man wrestled with him until morning. We say, then, that the one wrestling with him was a holy angel, a type of Christ who is among us, on account of the human nature. But the fact that he himself did not cross the brook with the others—that is, the Jabbok, which is interpreted as wrestling—the seeming battle became for them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"Καὶ τίς ἂν νοοῖτο πάλιν ὁ τοῦδε λόγος, ἤτοι νοῦς ὁ ἐσωτάτω; Πρὸς μὲν γὰρ τοὺς διαβαίνοντας τὸν Ἰορδάνην, οὗ καὶ εἰς τύπον ὁ Ἰαβὼχ, οὐ παλαίει Χριστὸς, οὐδὲ ἐν τάξει πολεμίων ἢ ἀντιπάλων ποιεῖται τοὺς τὰ αὐτοῦ τιμῶντας μυστήρια. Διασώζει δὲ μᾶλλον καὶ νενικηκότας τὸν κόσμον, ὡς ἐν μάχῃ τῇ, φημὶ, νοητῇ, στεφανοῖ, καὶ ταῖς ἀνωτάτω καταφαιδρύνει τιμαῖς. Πάλη δὲ ὄνομα τῷ ποταμῷ. Βιαστὴ γάρ ἐστιν ἡ βασιλεία τῶν οὐρανῶν, καὶ βιασταὶ ἁρπάζουσιν αὐτήν. Καὶ, Στενὴ λίαν ἡ πύλη, καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωὴν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν. Ὅτι τοίνυν ἔμελλον [οἱ] ἐξ Ἰακὼβ ἐσόμενοι κατὰ καιροὺς, οὔτε διαβήσεσθαι τὸν Ἰορδάνην, τουτέστι, τὴν διὰ τοῦ ἁγίου βαπτίσματος χάριν, καὶ ἀνοσίως ἀτιμάσαι, καὶ αὐτὸν δὲ λοιπὸν ἀντίπαλον ἕξειν τὸν Ἐμμανουὴλ, ὑπεδήλου τὸ γεγονός. Ὅτι γὰρ οἱ μὴ τιμῶντες τῇ πίστει καταλογισθήσονται πάντη τε καὶ πάντως εἰς ἀνθεστηκότας, πληροφορήσει λέγων αὐτὸς ὁ Σωτήρ· Ὁ μὴ ὢν μετ' ἐμοῦ, κατ' ἐμοῦ ἐστιν. Ἀλλὰ μετ' αὐτοῦ μὲν εἶεν οἱ πεπιστευκότες. Ἀληθὲς δὲ ὅτι καὶ τὸ ἔμπαλιν, πῶς ἂν ἐνδοιάσειέ τις; Πλὴν Ἐπάλαιε, φησὶ, μετὰ Ἰακὼβ ὁ ἄνθρωπος ἕως πρωΐ, καὶ εἶδεν ὅτι οὐ δύναται πρὸς αὐτόν. Ἀκούεις, ὅπως ἐν νυκτὶ γέγονεν ἡ πάλη; Ἠλέγχετο δὲ πίπτων καὶ νικώμενος, ὅτι τὰ ἀνέφικτα ἐζήτει, θεομαχεῖν ᾑρημένος, καὶ περισσεύεσθαι τοῦ πάντα ἰσχύοντος Θεοῦ. Τοῦτο, οἶμαι, ἐστὶν, ὅπερ ἔφη ψάλλων καὶ ὁ θεσπέσιος Δαβὶδ περὶ τῶν ἐξ Ἰσραὴλ, ὅτι δεινὰ κατὰ τῆς ἑαυτῶν κεφαλῆς ἐσκέπτοντο, ἵνα μὴ λέγοιμι Χριστοῦ· Διελογίσαντο βουλὴν ἣν οὐ μὴ δύνωνται στῆσαι.","english":"And what again would one understand his word, or rather his innermost mind, to be? For against those who cross the Jordan—of which Jabbok is also a type—Christ does not wrestle, nor does he treat those who honor his mysteries as enemies or adversaries. Rather, he preserves them and crowns them as conquerors of the world, as in a battle—I mean the intelligible one—and makes them radiant with the highest honors. And the river's name is \"Wrestling.\" For the kingdom of heaven is violent, and the violent seize it. And, \"Narrow exceedingly is the gate, and constricted the way that leads to life, and few are those who find it.\" Therefore, because those who would come from Jacob at various times were going to neither cross the Jordan—that is, the grace that comes through holy baptism—nor impiously dishonor it, and would thereafter have Emmanuel himself as an adversary, the event was foreshadowing this. For that those who do not honor him in faith will be reckoned entirely and altogether among those who oppose him, the Savior himself will assure us, saying: \"He who is not with me is against me.\" But may those who have believed be with him. And it is true that the reverse also holds—how could anyone doubt it? \"And the man,\" it says, \"wrestled with Jacob until morning, and he saw that he could not prevail against him.\" Do you hear how the wrestling took place at night? And he was convicted as he fell and was defeated, because he sought things unattainable, having chosen to fight against God, and to be overcome by God who is mighty in all things. This, I think, is what the inspired David also said in psalmody concerning those of Israel, that they devised terrible things against their own head—not to mention against Christ: \"They devised a plan which they will not be able to establish.","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":260,"ref":"p260","source":"Ἐμαχαίσατο τοίνυν ὁ Ἰσραὴλ τῷ Χριστῷ, ἐν σκότῳ γεγονὼς, τουτέστι, τὸν θεῖον νοῦν εἰς φωτισμὸν οὐκ ἔχων, οὔτε μὴν τὴν διαυγάζουσαν ἡμέραν, οὔτε τὸν ἀνίσχοντα νοητῶς ἑωσφόρον ἐν ταῖς τῶν πιστευόντων καρδίαις. Διαμεμένηκε γὰρ ἀπειθὴς, καὶ ὡς ὁ προφήτης φησὶν, Ὑπομεινάντων αὐτῶν φῶς, ἐγένετο αὐτοῖς σκότος· μείναντες αὐγὴν, ἐν ἀωρίᾳ περιεπάτησαν. Ἀλλ' ὅγε θεσπέσιος Παῦλος, τοῖς ἐν πίστει δεδικαιωμένοις, καὶ τὸν διὰ Πνεύματος πλουτισμὸν ἐκπεπλουτηκόσιν ἐπιστέλλει, λέγων· Οὐκ ἐσμὲν νυκτὸς, οὐδὲ σκότους, ἀλλ' υἱοὶ φωτὸς καὶ ἡμέρας. Ὅτι δὲ ἀμείνους τῆς Ἰουδαίων ἀμαθίας γεγόνασι, καὶ τὸν ἐκείνοις πρέποντα παρήλασαν σκότον, ὑπεδήλου προστιθείς· Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. Ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, καὶ ἐνδυσώμεθα τὰ ὅπλα τοῦ φωτός· ὡς ἐν\n\nἡμέρᾳ, εὐσχημόνως περιπατήσωμεν. Οὐκοῦν, ἐν ἡμέρᾳ μὲν οἱ πιστεύσαντες, οἱ δὲ ἀπειθεῖς ὡς ἐν νυκτὶ καὶ ἐν σκότῳ μάχονται τῷ Χριστῷ. Τοῦτο πεπράχασιν οἱ ἐξ Ἰακὼβ, πλὴν ἠσθενήκασι καὶ νενίκηνται, καὶ ὀρθοποδεῖν οὐκ ἔχουσιν. Ἥψατο γὰρ, φησὶν, ὁ παλαίων ἄνθρωπος μετὰ τοῦ Ἰακὼβ τοῦ πλάτους τοῦ μηροῦ αὐτοῦ, καὶ ἐνάρκησε τὸ πλάτος τοῦ μηροῦ Ἰακὼβ ἐν τῷ παλαίειν αὐτὸν μετ' αὐτοῦ. Τί δὲ δὴ ἄρα κἀντεῦθεν εἰσόμεθα, φέρε λέγωμεν. Ὡς δὲ ὁ μηρὸς ὡς ἐπίπαν παρά γε τῇ θεοπνεύστῳ Γραφῇ τὰ εἰς τέκνων γονὴν ἀναγκαῖα τοῦ σώματος ὑπεμφαίνει μόρια, καὶ αὐτὴν δὲ λοιπὸν ὡς ἐκ τούτου τὴν γονήν. Περὶ μηροὺς γὰρ ἅπασι τὰ παιδογόνα κεῖται μέλη.","english":"Israel therefore fought against Christ with the sword, having come to be in darkness—that is, not having the divine mind for illumination, nor indeed the day that shines forth, nor the morning star that rises in a spiritual sense in the hearts of believers. For he has remained disobedient, and as the prophet says, While they waited for light, darkness came upon them; while they waited for brightness, they walked in the gloom of night. But the wondrous Paul writes to those who have been justified in faith and have been enriched with the enrichment that comes through the Spirit, saying: We are not of the night nor of darkness, but sons of light and of day. And that they have become better than the ignorance of the Jews, and have passed beyond the darkness that befits them, he indicated by adding: The night is far advanced, and the day has drawn near. Let us therefore cast off the works of darkness, and let us put on the armor of light; let us walk decently, as in the day. Accordingly, those who have believed are in the day, while the disobedient, as in night and in darkness, fight against Christ. This is what those of Jacob have done, except that they have grown weak and have been conquered, and cannot walk uprightly. For he touched, it says, the wrestling man with Jacob on the breadth of his thigh, and the breadth of Jacob's thigh grew numb when he wrestled with him. And what then shall we understand from this? Come, let us say. That the thigh in the God-inspired Scripture generally indicates the parts of the body necessary for the begetting of children, and from this, finally, the offspring itself. For in all, the child-begetting members lie about the thighs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"Καὶ γοῦν ὁ μακάριος Ἀβραὰμ, ὅτε τὸν γνήσιον οἰκέτην γυναῖκα ληψόμενον τῷ Ἰσαὰκ εἰς τὴν τῶν ποταμῶν ἐξέπεμψε μέσην, ὀμνύειν ἐκέλευεν, οὕτω λέγων· Θὲς τὴν χεῖρά σου ὑπὸ τὸν μηρόν μου· τουτέστι, Ὄμνυθι κατὰ Θεοῦ, καὶ κατὰ τῶν ἐσομένων ἐξ ἐμοῦ, καὶ γονῆς τῆς δεσποτικῆς. Ὁ μηρὸς οὖν, τοὺς ἐκ μηρῶν σημαίνεται. Ἐνάρκησε τοίνυν ὁ μηρὸς Ἰακώβ. Ἐχώλαναν γὰρ οἱ ἐκ τῶν μηρῶν αὐτοῦ γεγονότες, τουτέστιν, οἱ ἐξ Ἰσραήλ. Καὶ μάρτυς αὐτὸς ὁ Σωτὴρ διὰ φωνῆς τοῦ Δαβὶδ, οὕτω λέγων· Υἱοὶ ἀλλότριοι ἐψεύσαντό μοι· υἱοὶ ἀλλότριοι ἐπαλαιώθησαν, καὶ ἐχώλαναν ἀπὸ τῶν τρίβων αὐτῶν. Ὅτι δὲ χωλότητα νοητὴν ὑπομεμένηκεν ὁ Ἰσραὴλ, καὶ ὁ σοφὸς ἠπίστατο Παῦλος. Γράφει γοῦν καὶ αὐτός· Διὸ τὰς παρειμένας χεῖρας, καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε, καὶ τροχιὰς ὀρθὰς ποιήσατε τοῖς ποσὶν ὑμῶν, ἵνα μὴ τὸ χωλὸν ἐκτραπῇ, ἰαθῇ δὲ μᾶλλον. Ἴασις δὲ τῆς τοιᾶσδε χωλότητος οὐκ ἂν ἑτέρως γένοιτό ποτε, πλὴν ὅτι διὰ μόνης τῆς εἰς Χριστὸν πίστεως καὶ ἀγάπης. Οἱ δὲ τὴν πίστιν οὐ προσηκάμενοι μεμενήκασιν ἐν χωλότητι, καὶ ἐν ἐκτροπῇ τοῦ πάθους, κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν. Αἴνιγμα δὴ οὖν τῆς Ἰσραὴλ χωλότητος νοητῆς, τὸ συμβεβηκὸς τῷ Ἰακὼβ περὶ μηρὸν πάθος ἐν τῷ παλαίειν αὐτόν. Πλὴν ὅτι ψευδοεπήσαιμεν ἂν οὔ τί που, διαβεβαιούμενοί τε καὶ λέγοντες, ὅτι τοῖς ἐν νυκτὶ καὶ σκοτεινὸν ἔχουσι νοῦν ἀντιφέρεται τρόπον τινὰ καὶ προσπαλαίει Χριστὸς, παραλύων εἰς χωλότητα τὴν πνευματικὴν, ἀναμάθοι τις ἂν οὐδὲν ἧττον εὐκόλως καὶ διὰ τῶν ἐφεξῆς. Ἔφη γὰρ τῷ Ἰακὼβ ὁ προσπαλαίων ἄνθρωπος· Ἀπόστειλόν με· ἀνέβη γὰρ ὁ ὄρθρος.","english":"And indeed the blessed Abraham, when he sent his genuine servant to the middle of the rivers to take a wife for Isaac, commanded him to swear, saying thus: Put your hand under my thigh—that is, Swear by God, and by those who shall come from me, and by the lordly offspring. The thigh, then, signifies those from the thighs. Jacob's thigh, therefore, was numbed. For those who came from his thighs, that is, those from Israel, became lame. And the Savior himself is witness through the voice of David, saying thus: Foreign sons lied to me; foreign sons grew old, and they became lame from their paths. And that Israel has endured a noetic lameness, even the wise Paul understood. For he too writes: Therefore lift up the hands that hang down and the knees that are paralyzed, and make straight paths for your feet, so that what is lame may not be turned aside, but rather be healed. And the healing of such lameness could never come about otherwise than through faith in Christ and love alone. But those who did not accept the faith have remained in lameness and in the turning aside of the passion, according to the voice of the blessed Paul. The affliction, then, that befell Jacob in his thigh when he wrestled is an enigma of Israel's noetic lameness. Moreover, we would not be speaking falsely in any way, affirming and saying that Christ in a certain manner contends and wrestles against those who are in night and have a darkened mind, paralyzing them into spiritual lameness; one might learn this no less easily through what follows. For the man who wrestled said to Jacob: Send me away, for the dawn has risen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":262,"ref":"p262","source":"Συνίης, ὅπως οὐκ ἀνέχεται παλαίειν διαυγαζούσης ἡμέρας. Οὐ γὰρ μάχεται τοῖς ἐν φωτὶ γεγονόσι. Οἷς ἂν εἴη πρέπον, τοῖς εἰς τοῦτο λαμπρότατον διεληλυθόσι, καὶ τὸ φάναι λοιπόν· Ὁ Θεὸς, ὁ Θεός μου, πρὸς σὲ ὀρθρίζω. Καὶ πρός γε δὴ τοῦτο, τὸ, Πρωῒ εἰσακούσῃ τῆς φωνῆς μου, πρωῒ παραστήσομαί σοι, καὶ ἐπόψεις με. Ἀνίσχοντος γὰρ κατὰ νοῦν ἡμῖν τοῦ τῆς δικαιοσύνης φωτὸς, τουτέστι Χριστοῦ, καὶ νοητὴν ἐν καρδίαις ἡμῶν ἱέντος αὐγὴν, τότε δὴ, τότε καὶ μάλα λαμπροὶ παραστησόμεθα τε αὐτῷ διὰ τῆς εἰς ἅπαν ἐπιεικείας, καὶ τῆς ἄνωθεν ἐποπτείας ἑαυτοὺς ἀποφανῶμεν ἀξίους· Ὀφθαλμοὶ γὰρ Κυρίου, φησὶν, ἐπὶ δικαίους. Ὄρθρου δὴ οὖν ἀνίσχοντος ἤδη, καταλύει τὴν πάλην. Θέα δὴ ὅπως οἰκονομικῶς καὶ εὐτεχνέστατα λίαν διδάσκει τὸν Ἰακὼβ ἀποφοιτᾶν ἐθέλοντα, μεταποιεῖσθαί τε καὶ λίαν ἐπιθυμεῖν ἐπιδοῦναι τῶν ἀναγκαίων εἰς σωτηρίαν αὐτῷ. Ὁ γὰρ ὅλως νενικηκὼς, καὶ ἀποστῆναι δυνάμενος, κἂν εἰ μὴ μεθοῖτο τυχὸν ὁ νενικημένος, ἐξουσίαν δὲ ὥσπερ ἐπιδιδοὺς τοῦ, εἴπερ ἕλοιτο, καὶ ἀπρὶξ ἔχεσθαι τυχὸν, Ἀπόστειλόν με, φησί. Τούτῳ προσεοικὸς εὑρήσομεν τὸ πρὸς Μωσέα παρὰ Θεοῦ σοφῶς τε καὶ οἰκονομικῶς εἰρημένον. Ἐβούλετο μὲν γὰρ εἰδωλολατροῦντα κατὰ τὴν ἔρημον (μεμοσχοποίηκε γὰρ) ἐξαιτῆσαι δίκας τὸν ἀπόπληκτον Ἰσραήλ. Ἐφιεὶς δὲ ὥσπερ τῷ μακαρίῳ Μωσεῖ, κατακωλύειν, εἰ βούλοιτο, τὴν ὀργὴν, καὶ τὰς ὑπὲρ τῶν ἡμαρτηκότων ποιεῖσθαι λιτὰς, Λελάληκα πρὸς σὲ, φησὶν, ἅπαξ καὶ δὶς, λέγων· Ἑώρακα τὸν λαὸν τοῦτον, καὶ ἰδοὺ λαὸς σκληροτράχηλός ἐστιν·","english":"You understand how he does not endure to wrestle when day has dawned. For he does not fight with those who have come into the light. For whom it would be fitting—those who have passed into this most radiant state—it remains also to say: O God, my God, to you I rise at dawn. And indeed to this belongs also: In the morning you will hear my voice; in the morning I will present myself to you, and you will look upon me. For when the light of righteousness—that is, Christ—rises in our mind and sends a noetic ray into our hearts, then indeed, then we shall present ourselves very radiant to him through all-round equanimity, and we shall show ourselves worthy of the oversight from above; for the eyes of the Lord, it says, are upon the righteous. So then, when the dawn has already risen, he puts an end to the wrestling. See how, in a manner befitting the divine plan and most skillfully, he teaches Jacob, who wishes to depart, to change his mind and to desire exceedingly to grant him the things necessary for salvation. For he who has wholly conquered and is able to depart—even if perhaps the conquered one does not let him go, yet as it were granting him the power, if he should choose, even to hold on fast—says: Let me go. We shall find something similar to this in what was wisely and providentially spoken by God to Moses. For he wished to exact punishment from the senseless Israel, which had fallen into idolatry in the wilderness (for it had made a calf). And as it were yielding to the blessed Moses, to restrain the anger if he wished, and to make supplications on behalf of those who had sinned, he says: I have spoken to you once and twice, saying: I have seen this people, and behold, it is a stiff-necked people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":263,"ref":"p263","source":"ἔασόν με, ἐξολοθρεύσω αὐτοὺς, καὶ ἐξαλείψω τὸ ὄνομα αὐτῶν ὑποκάτωθεν τοῦ οὐρανοῦ, καὶ ποιήσω σε εἰς ἔθνος μέγα. Ἐπειδὴ δὲ συνῆκεν ὁ Μωσῆς τῆς θείας ἡμερότητος τὴν οἰκονομίαν, ἐπὶ τὸ κωλύειν ἔρχεται, καί φησιν· Εἰ μὲν ἀφῇς αὐτοῖς ἁμαρτίαν, ἄφες·\n\nεἰ δὲ μὴ, κἀμὲ ἐξάλειψον ἐκ τῆς βίβλου ταύτης ἧς ἔγραψας. Οὐκοῦν κατὰ τοιόνδε τρόπον πρὸς Ἰακὼβ εἴρηται τὸ, Ἀπόστειλόν με, παρὰ τοῦ παλαίοντος πρὸς αὐτόν. Ὁ δὲ τάχυ που συνιεὶς τίς ὁ παλαίων ἐστὶ, καὶ ἐν αἰσθήσει λοιπὸν τοῦ παντὸς γεγονὼς πράγματος, μεταποιεῖται λίαν, καί φησιν· Οὐ μή σε ἀνῶ, ἐὰν μή με εὐλογήσῃς. Ηὐλόγηται δὲ, καὶ γέγονεν αὐτῷ τῆς εὐλογίας ὁ τρόπος, ὁ ἐξ ὀνόματος τοῦ πρώτου πρὸς ἕτερον μεταβιβασμός. Οὐ κληθήσεται γὰρ, φησὶν, ἔτι τὸ ὄνομά σου Ἰακὼβ, ἀλλ' ἢ Ἰσραὴλ ἔσται τὸ ὄνομά σου· [τοῦ μὲν Ἰακὼβ]σημαίνοντος τὸν πτερνίζοντα, τουτέστι, τὸν εὐδρανῆ καὶ νηφάλιον εἰς τὸ δύνασθαι κατορθοῦν ἃ δεῖ· τοῦ δὲ Ἰσραὴλ νοῦν ὁρῶντα Θεὸν ἑρμηνευομένου. Τίς οὖν ὁ λόγος, φέρε δὴ λέγωμεν, βραχὺ τὴν ἀφήγησιν ἀνόπιν ἀνασειράζοντες. δʹ. Παλαίσας ὁ Ἰακὼβ καὶ νενικημένος, καὶ παθὼν ἐν σκότῳ τὴν νάρκωσιν, τὴν ἐν μηρῷ δηλονότι, λοιπὸν ἀντέχεται τοῦ παλαίοντος ὡς εἰρηνικῶς, διαυγάζοντος φωτὸς, καὶ ὄρθρου λοιπὸν ἤδη γεγονότος· ἐξεβιάζετο δὲ ὥσπερ εἰς εὐλογίας αὐτὸν, καὶ δὴ καὶ ηὐλόγηται· μετωνόμασται γὰρ Ἰσραήλ. Ἀντεξάγων γὰρ ὥσπερ ὁ Ἰσραὴλ τῷ Ἐμμανουὴλ τὸ ἀπειθὲς καὶ δυσάγωγον, πλὴν ὡς ἐν ἀγνοίᾳ καὶ σκότῳ, τῷ τῆς ἀμαθίας, φημί. Πεπώρωτο γάρ· ἐπέγνω μόλις ἀνίσχοντος καὶ αὐτῷ κατὰ νοῦν τοῦ θείου φωτός.","english":"Let me alone, that I may destroy them and blot out their name from under heaven, and I will make you into a great nation.\" But when Moses understood the economy of the divine gentleness, he comes to hinder it, and says: \"If you forgive them their sin, forgive it; but if not, blot me also out of this book which you have written.\" Therefore in some such manner the words \"Let me go\" were spoken to Jacob by the one wrestling with him. But he, quickly understanding who the wrestler was, and now having come to a perception of the whole matter, lays hold of him earnestly, and says: \"I will not let you go unless you bless me.\" And he was blessed, and the manner of the blessing for him was the transfer of the name from the first to another. For, he says, your name shall no longer be called Jacob, but Israel shall be your name—Jacob signifying the supplanter, that is, the one steadfast and sober so as to be able to accomplish what is necessary; and Israel being interpreted as a mind seeing God. What then is the reason? Come, let us say it, drawing the narrative back a little. 4. Jacob, having wrestled and been conquered, and having suffered the numbing in the darkness—that is, in the thigh—now holds fast to the wrestler as one at peace, when the light is shining through and morning has now come; and he was as it were forcing him to bless him, and indeed he was blessed; for he was renamed Israel. For Israel, as it were, sets over against Emmanuel the disobedient and hard-to-lead—yet as in ignorance and darkness, I mean that of folly. For they were hardened; he scarcely recognized the divine light when it rose upon him in his 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":264,"ref":"p264","source":"Ηὐλόγηταί τε παρὰ Χριστοῦ, εἰ καὶ μὴ ἅπας τυχὸν, ἀλλ' οὖν ἐν μοίρᾳ τινὶ τῶν πεπιστευκότων. Γέγονε γὰρ λεῖμμα κατ' ἐκλογὴν χάριτος τῷ Ἰσραὴλ, κατὰ τὸ γεγραμμένον, καὶ πεπιστεύκασι τῶν Ἰουδαίων οὐκ ὀλίγοι τὸν ἀριθμόν. Καὶ πρό γε τῶν ἄλλων οἱ θεσπέσιοι μαθηταὶ, οἳ ποτὲ μὲν ἦσαν Ἰακὼβ, τὸ ἀδρανὲς ἔχοντες ἐν νόμῳ, καὶ οἱονεὶ πτερνίζοντες, περιπνεύοντές τε γοργῶς, καὶ ὅτι μάλιστα παραιτούμενοι τὸ προσκρούειν Θεῷ. Ἄμεμπτοι γὰρ ἦσαν κατὰ δικαιοσύνην τὴν ἐν τῷ νόμῳ. Γεγόνασι δὲ μετὰ τοῦτο καὶ Ἰσραὴλ, τουτέστι, μετακεχωρήκασιν εἰς νοῦν ὁρῶντα Θεὸν λοιπόν. Τὸ γὰρ εἰδέναι Χριστὸν, τίς δὴ ἄρα, καὶ πόθεν γέγονε καθ' ἡμᾶς, ἢ ποῖος αὐτῷ τῆς μετὰ σαρκὸς οἰκονομίας ὁ τρόπος· τοῦτο εἶναί φημι, τῆς ἀληθοῦς θεοπτ[ε]ίας τὸ φῶς εἰσδέξασθαι κατὰ νοῦν. Ὅτι δὲ μείζων, καὶ προφερεστέρα, καὶ ἀσυγκρίτως ἀμείνων τῆς ἐν νόμῳ πολιτείας ἡ περὶ Θεοῦ γνῶσις, πληροφορήσει λέγων αὐτὸς δι' ἑνὸς τῶν προφητῶν· Ὅτι ἔλεον θέλω, καὶ οὐ θυσίαν· καὶ ἐπίγνωσιν Θεοῦ, ἢ ὁλοκαυτώματα. Καὶ Παῦλος, ὡς γεγένητο μὲν κατὰ δικαιοσύνην τὴν ἐν νόμῳ, λαμπρός τε καὶ ἄμεμπτος· Ἡγεῖται δὲ τὰ τοιαῦτα ζημίαν, διὰ τὸ ὑπερέχον τῆς γνώσεως τοῦ Χριστοῦ. Ὅτι δέ ἐστι καὶ τῆς ἐν ἔργοις φαιδρότητος, ἐν ἀμείνοσιν ἡ ἀκιβδήλευτος γνῶσις περὶ Χριστοῦ, σαφηνιεῖ δὴ πάλιν Τιμοθέῳ γράφων ὁ Παῦλος, γυμνάζεσθαι αὐτὸν πρὸς εὐσέβειαν· Ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος, ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα ζωῆς τῆς νῦν καὶ τῆς μελλούσης.","english":"And it has been blessed by Christ, even if not perhaps all, yet in some portion of those who have believed. For there has been a remnant according to the election of grace for Israel, as it is written, and not a few of the Jews in number have believed. And before the others, the inspired disciples, who once were Jacob, having the weakness in the law, and as it were supplanting, and breathing swiftly, and especially declining to stumble against God. For they were blameless according to the righteousness that is in the law. But after this they also became Israel, that is, they have passed over to a mind that sees God thereafter. For to know Christ—who he is and whence he has become among us, or what is the manner of his economy with the flesh—this, I say, is to receive the light of true vision of God in the mind. That the knowledge of God is greater, and more excellent, and incomparably better than the citizenship in the law, he himself will confirm by saying through one of the prophets: \"For I desire mercy, and not sacrifice; and the knowledge of God, rather than whole burnt offerings.\" And Paul, as he had become according to the righteousness that is in the law, both illustrious and blameless—yet he considers such things as loss, because of the surpassing worth of the knowledge of Christ. And that the genuine knowledge of Christ is also better than the brightness in works, Paul will make clear again when writing to Timothy, that he should train himself toward godliness: \"For bodily training is profitable for a little, but godliness is profitable for all things, having the promise of the life that now is and of that which is to come.","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":265,"ref":"p265","source":"Ὡς γὰρ αὐτὸς εἴρηκεν ὁ Σωτὴρ πρὸς τὸν ἐν οὐρανοῖς Πατέρα, Αὔτη ἐστὶν ἡ αἰώνιος ζωὴ, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. Οὐκοῦν κἂν εἴ τις εἴη τυχὸν Ἰακὼβ, τουτέστιν, εἰ πτερνίζειν δύναιτο, καὶ διαδιδράσκειν ἀστείως καὶ νεανικῶς πᾶν ὅπερ ἐστὶ παραλύειν εἰδὸς καὶ καλοῦν εἰς ἁμαρτίαν, προκόψει διὰ Χριστοῦ καὶ εἰς σύνεσιν ἁγιοπρεπῆ. Κεκλήσεται δὲ καὶ Ἰσραὴλ, τουτέστι, Θεὸν ὁρῶν. Τότε δὴ, τότε καὶ μετὰ ἀνθρώπων ἔσται δυνατὸς, ἐνισχύσας μετὰ Θεοῦ. Οὐ γὰρ οὖν τὸ ἄναλκι κατηῤῥωστηκότος ἔργον ἂν γένοιτο τὸ εἰδέναι Θεὸν, καὶ τὴν ἐπ' αὐτῷ γνῶσιν ἑλεῖν, εἰ καὶ ἐν ἐσόπτρῳ βλέποι καὶ αἰνίγματι· ἀλλὰ τοῦ πρὸς τοῦτο λοιπὸν ἀσθενείας ἐνηνεγμένου, ὡς δι' οὐδενὸς μὲν ποιεῖσθαι λόγου τὰ σαρκικὰ καὶ ἐγκόσμια· γοργῷ δὲ ὥσπερ καὶ ἀκαθέκτῳ φρονήματι διᾴττειν δύνασθαι πρὸς τὸ τῷ Θεῷ δοκοῦν· ὅτι οὗτος ἔσται δυνατὸς ἐν ἀνθρώποις, καὶ ἐνισχύσει μετὰ Θεοῦ. Οὐκοῦν ηὐλόγηται μὲν ὁ θεσπέσιος Ἰακὼβ, προσελιπάρει δὲ λέγων· Ἀνάγγειλόν μοι ὄνομά σου. Καὶ εἶπε, φησίν· Ἵνα τί τοῦτο ἐρωτᾷς σὺ τὸ ὄνομά μου; Οὐκ ἀπαγγέλλει δὲ τοὔνομα Θεὸς, ὅτι κατὰ φύσιν ἐστὶ, καὶ διὰ τούτου δεικνύς. Ὄνομα μὲν γὰρ ὡς","english":"For as the Savior himself said to the Father in the heavens, \"This is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.\" Therefore, even if someone happens to be a Jacob—that is, if he is able to supplant, and to escape cleverly and vigorously everything that knows how to paralyze and calls to sin—he will advance through Christ even to a holiness befitting understanding. And he will also be called Israel, that is, one who sees God. Then indeed, then he will also be mighty among men, having been strengthened with God. For the work of one who has grown weak is not the knowing of God, nor the grasping of the knowledge of him, even if one sees in a mirror and in a riddle; but it belongs to one who has already been brought past weakness to this end, so as to reckon fleshly and worldly things of no account, and with swift and, as it were, unrestrained purpose to dart toward what seems good to God—because this one will be mighty among men, and will be strengthened with God. Therefore the wondrous Jacob has been blessed, and he kept earnestly asking, saying, \"Tell me your name.\" And he said, it says, \"Why do you ask this, my name?\" But God does not declare the name, because it is according to nature, and by this he shows it. For a name, as","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":266,"ref":"p266","source":"ἀνθρώπῳ τυχὸν ἰδικῶς οὐδὲν ἂν εἴη Θεῷ· πλὴν ἐξ ὧν εἶναι πέφυκε πολλαχῶς ὀνομάζεται. Φῶς γὰρ, καὶ ζωὴ, καὶ δύναμις, καὶ ἀλήθεια, μονογενὴς, καὶ ἀπαύγασμα, καὶ χαρακτὴρ τοῦ γεννήσαντος, ἔλεος, καὶ σοφία, καὶ δικαιοσύνη, καὶ ἀπολύτρωσις. Συνιεὶς δὲ δὴ πάλιν ὁ μακάριος Ἰακὼβ, ὅτι Θεὸς ἂν εἴη λοιπὸν, ᾧ μηδὲν ὄνομα προσκέοιτο ἂν ἰδικῶς, ἐκάλεσε τὸ ὄνομα τοῦ τόπου ἐκείνου, Εἶδος Θεοῦ. Εἶδον γὰρ Θεὸν πρόσωπον πρὸς πρόσωπον, φησὶ, καὶ ἐσώθη ἡ ψυχή μου. Ἄθρει δὴ οὖν ὅπως γέγονεν Ἰσραὴλ, τουτέστι, Θεὸν ὁρῶν. Ἀνθρώπου παλαίοντος, ἑώρα, φησὶ, τὸν Θεὸν πρόσωπον πρὸς πρόσωπον, καὶ σεσῶσθαι τὴν ἑαυτοῦ ψυχήν. Ἡ γάρ τοι γνῶσις ἡ ἐπὶ Χριστῷ, χρῆμά ἐστι σωτήριον. Θεὸς οὖν ἄρα καὶ μετὰ σαρκὸς ὁ Λόγος. Θεὸν γὰρ ἑωρακέναι φησὶ πρόσωπον πρὸς πρόσωπον ὁ πατριάρχης Ἰακώβ. Ἀνατείλαντος δὲ τοῦ ἡλίου, Παρῆλθε, φησὶ, τὸ εἶδος τοῦ Θεοῦ· αὐτὸς δὲ ἐπέσκαζε τῷ μηρῷ. Ὡς γὰρ ἔφην ἤδη, πεφωτισμένων τῶν Ἰουδαίων, πέπαυται μὲν ἡ πάλη. Παρήλασε δὲ καὶ τὸ εἶδος τοῦ Θεοῦ, τουτέστιν, ἀναβέβηκεν εἰς οὐρανοὺς ὁ Χριστός. Οὐκ ἀπήλλακται δὲ χωλότητος ὁ Ἰσραήλ. Σέσωσται γὰρ οὐχ ἅπας. Πάσχει δὲ ὥσπερ διὰ τῶν ἀπειθούντων ἐπὶ τὸ μὴ εἰς ἅπαν ὀρθοποδεῖν. Μετωνόμασται τοίνυν Ἰσραὴλ, καὶ εἰς νοῦν ὁρῶντα Θεὸν ὁ πτερνιστὴς μετεγράφετο. Καὶ τί μετὰ τοῦτο πάλιν; Καὶ Ἰακὼβ ἀπαίρει, φησὶν, εἰς σκηνὰς, καὶ ἐποίησεν ἑαυτῷ οἰκίας, καὶ τοῖς κτήνεσιν ἑαυτοῦ ἐποίησε σκηνάς. Διὰ τοῦτο ἐκάλεσε τὸ ὄνομα τοῦ τόπου ἐκείνου, Σκηναί. Ἀκούεις ὅπως κατῴκησεν ἐν σκηναῖς.","english":"For to a man, perhaps, there would be no name peculiar to God; yet from what he is by nature he is named in many ways. For he is Light, and Life, and Power, and Truth, Only-begotten, and Radiance, and the express Image of the one who begot him, Mercy, and Wisdom, and Righteousness, and Redemption. And again, the blessed Jacob, understanding that he was God, to whom no name could be attached as peculiar, called the name of that place, Form of God. For he says, I saw God face to face, and my soul was saved. Consider, then, how he became Israel, that is, one who sees God. He says that, as a man wrestled, he saw God face to face, and that his own soul was saved. For the knowledge that is in Christ is a saving thing. Therefore the Word is God even with flesh. For the patriarch Jacob says that he saw God face to face. And when the sun rose, he says, the form of God passed by; but he himself limped in his thigh. For as I have already said, when the Jews were enlightened, the wrestling ceased. And the form of God also passed by, that is, Christ ascended into the heavens. But Israel has not been freed from lameness. For not all have been saved. But he suffers, as it were, through those who disobey, so as not to walk uprightly in every respect. Therefore he was renamed Israel, and the supplanter was rewritten as a mind that sees God. And what after this again? And Jacob, he says, departed to tents, and he made for himself houses, and for his cattle he made tents. For this reason he called the name of that place, Tents. You hear how he dwelt in tents.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":267,"ref":"p267","source":"Σημεῖον δ' ἂν γένοιτο καὶ τοῦτο σαφὲς τῆς εἰς τὸ ἄμεινον μεταδρομῆς τῆς εἰς Ἰσραὴλ διανοίας. Σκηνοποιήσας γὰρ ἤδη, καὶ κατῴκησεν ἐν αὐταῖς. Νοῦ γὰρ ἤδη βλέποντος καὶ θεοπτ[ε]ίας ἠξιωμένου, καὶ ταῖς εἰς τὸ ἄμεινον ἐπιδόσεσιν εἰς τελειότητα τεθραμμένου τε καὶ ἀναθέοντος, καρπὸς ἂν γένοιτο παρὰ Θεῷ τίμιος, τὸ δι' οὐδενὸς μὲν ἔτι ποιεῖσθαι λόγου τὰ ἐν τῷδε τῷ κόσμῳ πράγματα, παροικίαν δὲ μᾶλλον οἴεσθαι τὴν ἐν σώματι ζωήν. Νοῦς γὰρ οὗτος ἁγιοπρεπὴς καὶ πολιτείας ἐξαιρέτου καὶ ἀνῳκισμένης μήνυσις ἀκριβής. Πείθοιο δ' ἂν εἰς τοῦτο λοιπὸν ὑπεροχῆς ἀφιγμένου καὶ ψάλλοντος τοῦ μακαρίου Δαβίδ· Ἄνες μοι, ὅτι πάροικος ἐγώ εἰμι ἐν τῇ γῇ καὶ παρεπίδημος, καθὼς πάντες οἱ πατέρες μου. Γράφει δὲ καὶ ὁ Παῦλος τοῖς εἰς μέτρον ἡλικίας ἥκουσι τοῦ πληρώματος τοῦ Χριστοῦ, καὶ εἰς ἄνδρα τέλειον ἀφιγμένοις· Οὐκ ἔχομεν ὧδε μένουσαν πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Τὸ ἐν σκηναῖς οὖν ἄρα κατοικεῖν ἑλέσθαι τὸν θεσπέσιον Ἰακὼβ, ἤτοι τὸν Ἰσραὴλ, σημεῖον ἂν γένοιτο, καὶ οὐδενί που τάχα τῶν εὐφρονούντων ἀσυμφανὲς, τὸ παροικίαν ἡγεῖσθαι πρέπειν τὰ ἐν τῷδε τῷ κόσμῳ πράγματα, τοὺς ἀναμύοντας ἤδη πρὸς Θεὸν, καὶ τὸν νοῦν ἔχοντας ἐκλελαμπρυσμένον. Εἶτα μέτεισι εἰς Σαλὴμ πόλιν Σικίμων, ἥ ἐστιν ἐν γῇ Χαναάν· οὗ δὴ πάλιν ὁ δίκαιος ἐγυμνάζετο, τὰ ἐπὶ Δίνᾳ τῇ θυγατρὶ πεπονθὼς ἀδικήματα. Ἡ μὲν γὰρ οἷά τε νεᾶνις καὶ παρθένος ἔτι κουρίζουσα, τῆς τοῦ πατρὸς ἐξέθει σκηνῆς, τὰς τῶν ἐγχωρίων ἐποπτεύουσα θυγατέρας. Ἀνεπτόηται γὰρ ἀεὶ τὸ θῆλυ γένος εἰς τὸ ἀγαπᾷν ἐπείγεσθαι τὸν ἰσήλικα.","english":"And this too would be a clear sign of the mind of Israel running back toward the better. For having already pitched his tent, he also dwelt in them. For when the mind already sees and has been deemed worthy of the vision of God, and has been nurtured and kindled by its advances toward the better unto perfection, there would be a fruit precious before God: to reckon the things of this world as of no account any longer, and rather to consider the life in the body a sojourning. For this mind is holy and reverent, and a precise declaration of an excellent and elevated citizenship. You would be persuaded of this, then, by the blessed David, who has arrived at such preeminence and sings: Spare me, for I am a sojourner in the earth and a stranger, as all my fathers were. And Paul also writes to those who have come to the measure of the stature of the fullness of Christ, and have arrived at a perfect man: We have not here a city that remains, but we seek the one to come, whose builder and maker is God. Therefore, that the wondrous Jacob—that is, Israel—chose to dwell in tents would be a sign, and perhaps not unclear to any of those of sound mind, that the things of this world ought to be considered a sojourning by those who are already opening their eyes toward God and have their mind illumined. Then he moves on to Salem, the city of Shechem, which is in the land of Canaan; there again the righteous man was exercised, having suffered the wrongs done in the matter of Dinah his daughter. For she, like a young girl and still a maiden in her girlhood, went out from her father's tent to look upon the daughters of the local people. For the female race has always been stirred up to rush eagerly into loving those of the same 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":268,"ref":"p268","source":"Οὐκοῦν ἐξέθει μὲν ἡ νεᾶνις· Ἐμμὼρ δὲ αὐτὴν ὁ Σιχὲμ οὐκ ἐν κόσμῳ κατεβιάζετο. Διεπαρθένευσε γὰρ, καὶ ἀσχέτως ἤδη πως ἐπιθυμίας ἐναλοὺς, καὶ σύνοικον ἠξίου ποιεῖσθαι τὴν κόρην. Τότε δὴ, τότε Συμεὼν καὶ Λευῒ, οἱ τῆς νεάνιδος ἀδελφοὶ, παρεθήγοντο πρὸς ὀργὰς, καὶ ἀφόρητον ἐποιοῦντο τὴν ὕβριν, ἀνόσιά τε λοιπὸν καὶ κατὰ τῶν ἠδικηκότων ἐσκέπτοντο δρᾷν. Ἀναπείθουσι μὲν γὰρ τοὺς ἀπὸ Σικίμων, τὴν πατρῴαν αὐτοῖς καὶ νενομισμένην συνελέσθαι περιτομήν. Ἀπεκτόνασι δὲ παντὸς ἐλέους καὶ οἰκτιρμῶν εἰς ἅπαν ἐξῃρημένων. Ἀλλ' ἠγανάκτει πρὸς τοῦτο λίαν ὁ θεσπέσιος Ἰακὼβ, ἐπετίμα τε λέγων· Μισητόν με πεποιήκατε, ὥστε πονηρόν με εἶναι τοῖς κατοικοῦσι τὴν γῆν. Οὐ γὰρ μεμέτρηται τοῖς ἀπεκτονόσι τὰ ἐξ ὀργῆς, οὔτε μὴν ὡς ὑπὸ πατρὶ τεθραμμένοι δικαίῳ πεφρονήκασί τι τῶν οὐκ εἰς ἅπαν ἐκτετραμμένων. Πεπορθήκασι γὰρ, ἀπεκτόνασι δὲ τοὺς συνελομένους τὰ ἴσα φρονεῖν αὐτοῖς, καὶ πίστει τεθαῤῥηκότας.\n\nΤίς οὖν ἐντεῦθεν γένοιτο ἂν εἰς ἡμᾶς ἡ ὄνησις (εἰκαιόμυθος γὰρ οὐδαμῶς ἡ θεόπνευστος Γραφὴ), φέρε δὴ λέγωμεν ὡς ἔνι. εʹ. Γέννησιν μὲν γὰρ γεγεννήμεθα πνευματικὴν, καὶ ἐν τέκνοις Θεοῦ τετάγμεθα διὰ Χριστοῦ. Οὐκοῦν εἰ γένοιτο ψυχὴν ἀναγεννηθεῖσαν ἤδη διὰ τοῦ ἁγίου βαπτίσματος, καὶ εἰς θυγατέρα Θεοῦ τεθειμένην, καταφθαρῆναι τυχὸν ὑπὸ τῶν τοῦτο δρᾷν εἰωθότων, ἢ εἰς τὸ φρονεῖν ἑλέσθαι τὰ σαρκικὰ παρενηνεγμένην, ἢ ὡς εἰς ἐκ τόπου διεστραμμένας ἐννοίας τὰς περὶ Θεοῦ (τοιαῦτα γὰρ ἀληθῶς τὰ τῶν ἀνοσίων αἱρετικῶν δοξάρια)·","english":"So the young woman ran out, but Shechem the son of Hamor violently forced her, not in order. For she had been deflowered, and he, now somehow uncontrollably steeped in desire, thought it right to make the girl his companion. Then indeed, then Simeon and Levi, the brothers of the young woman, were sharpened to anger, and they regarded the outrage as unbearable, and from that point they planned to do unholy things even against those who had done the wrong. For they persuaded those from Shechem to undergo the circumcision of their fathers and customary among them. But they killed them, utterly removed from all mercy and compassion. But the wondrous Jacob was greatly indignant at this, and rebuked them, saying: You have made me hated, so that I am evil to those who dwell in the land. For those who killed did not measure out the things that come from anger, nor indeed, as those raised under a righteous father, did they think anything of the things that are not entirely to be turned away from. For they plundered, and they killed those who had chosen to think the same things as they did, and who had trusted in faith.\n\nWhat benefit, then, would come to us from this (for the God-inspired Scripture is in no way a tale told at random), come now, let us say as far as possible. 5. For we have been born with a spiritual birth, and we have been placed among the children of God through Christ. Therefore, if a soul already reborn through holy baptism, and set as a daughter of God, should happen to be corrupted by those accustomed to do this, or be carried away to choose fleshly things, or, as it were, to thoughts about God that are perverted from their place (for such truly are the little opinions of the unholy heretics)—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":269,"ref":"p269","source":"οἱ τῆς ἠδικημένης κατὰ πίστιν ἀδελφοὶ, κἂν εἰ τάξιν ἔχοιεν τὴν ἱερουργὸν, καθάπερ ἀμέλει καὶ ὁ Λευῒ, κἂν εἴτε Συμεὼν νοοῖντο τυχὸν, τουτέστιν, οἱ ἐν τάξει τῶν ὑπηκόων κείμενοι (ἑρμηνεύεται μὲν γὰρ ὑπακοὴ Συμεὼν), ἀγανακτούντων μὲν, ὅτι πεπλεόνεκταί τις τῶν κατὰ πίστιν οἰκείων αὐτοῖς· μὴ μὴν καὶ εἰς αἷμα χωρούντων ἔτι, μήτε μὴν ἀγρίας τοὺς κατεφθαρκότας ἐξαιτούντων δίκας, ἵνα μὴ ἀκούσειαν Χριστοῦ λέγοντος αὐτοῖς· Μισητόν με πεποιήκατε, ὥστε πονηρόν με εἶναι τοῖς κατοικοῦσι τὴν γῆν. Μεμνῆσθαι γὰρ ἀναγκαῖον, ὅτι καὶ αὐτὸς ὁ Σωτὴρ γυμνοῦντι τὴν μάχαιραν ἐπετίμα ποτὲ τῷ θεσπεσίῳ Πέτρῳ, λέγων· Ἀπόστρεψον τὴν μάχαιράν σου εἰς τὴν θήκην αὐτῆς· πάντες γὰρ οἱ λαβόντες μάχαιραν, ἐν μαχαίρᾳ ἀπολοῦνται. Οὐ γάρ τοι μαχαίραις ἐξοπλίζεσθαι κατ' ἐχθρῶν πρέποι ἂν ἡμᾶς, τοὺς τῆς εἰς Θεὸν εὐσεβείας ὑπεραθλεῖν ᾑρημένους· ἀλλ' εἶναι μὲν τληπαθεῖς, καὶ εἰ διώκειν ἕλοιντό τινες, εὐλογεῖν δὲ λοιδορουμένους, πάσχοντας μὴ ἀπηχεῖν, παραδιδόναι δὲ μᾶλλον τῷ κρίνοντι δικαίως. Παραφυλακτέον δὲ τοῖς παραιτουμένοις τὴν καταφθορὰν, τὸ μὴ ἐξοιχήσεσθαί ποι τῆς πατρῴας σκηνῆς, τουτέστι, τοῦ οἴκου τοῦ Θεοῦ, μηδὲ ταῖς τῶν ἀλλοφύλων, ἤτοι ταῖς τῶν ἑτεροφρόνων, προσβάλλειν ἀγέλαις. Ἐξελθοῦσα γὰρ Δίνα τῆς πατρῴας σκηνῆς, εἰς οἶκον ἀπηνέχθη Σιχέμ. Ἀλλ' οὐκ ἂν ὑβρίσθη ποτὲ τοῖς τοῦ πατρὸς δωματίοις ἐμφιλοχωροῦσα, καὶ σκηναῖς ἁγίων ἐνδιαιτωμένη. Ὅτι γὰρ τὸ χρῆμα καλὸν, καὶ εἰς ὄνησιν οὐκ ἀσυντελὲς, ἀναπείσει ψάλλων ὁ μακάριος Δαβίδ·","english":"The brothers of the woman wronged in the faith—even if one of them holds the priestly rank, as indeed Levi did, or even if they are understood to be Simeon, that is, those set in the rank of the subordinate (for Simeon is interpreted as obedience)—should be indignant that one of their own according to the faith has been taken advantage of, but they should certainly not proceed to bloodshed any longer, nor demand savage penalties from those who have corrupted her, lest they hear Christ saying to them: You have made me hateful, so that I am evil to the inhabitants of the land. For it is necessary to remember that the Savior himself once rebuked the divine Peter when he drew his sword, saying: Put your sword back into its sheath; for all who take the sword will perish by the sword. For it would surely not be fitting for us, who have chosen to strive above all for piety toward God, to arm ourselves with swords against enemies; but rather to be patient in suffering, and if some choose to persecute, to bless when reviled, not to resent when suffering, but rather to hand things over to the one who judges justly. But those who decline corruption must guard against straying anywhere from the paternal tent, that is, from the house of God, and against rushing upon the flocks of the foreigners, that is, of the heterodox. For Dinah, having gone out from her paternal tent, was carried off to the house of Shechem. But she would never have been violated if she had kept to her father's chambers and dwelt in the tents of the holy. For that the matter is good and not without benefit for enjoyment, the blessed David will persuade us as he sings:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":270,"ref":"p270","source":"Μίαν ᾐτησάμην παρὰ Κυρίου, ταύτην ζητήσω, τοῦ κατοικεῖν με ἐν οἴκῳ Κυρίου πάσας τὰς ἡμέρας τῆς ζωῆς μου, τοῦ θεωρεῖν με τὴν τερπνότητα Κυρίου, καὶ ἐπισκέπτεσθαι τὸν ναὸν τὸν ἅγιον αὐτοῦ. Ὅτι ἔκρυψέ με ἐν σκηνῇ αὐτοῦ, ἐν ἡμέρᾳ κακῶν μου ἐσκέπασέ με ἐν ἀποκρύφῳ τῆς σκηνῆς αὐτοῦ. Περιδεᾶ τοίνυν καὶ ἄθυμον γεγονότα κομιδῇ τὸν Ἰακὼβ, ἀπαίρειν ἐκέλευσε Θεός. Ἔχει δὲ οὕτως· Εἶπε δὲ ὁ Θεὸς πρὸς Ἰακώβ· Ἀναστὰς ἀνάβηθι εἰς τὸν τόπον Βαιθὴλ, καὶ οἴκει ἐκεῖ, καὶ ποίησον ἐκεῖ θυσιαστήριον τῷ Θεῷ τῷ ὀφθέντι σοι, ἐν τῷ ἀποδιδράσκειν σε ἀπὸ προσώπου Ἠσαῦ τοῦ ἀδελφοῦ σου. Εἶπε δὲ Ἰακὼβ τῷ οἴκῳ αὐτοῦ, καὶ πᾶσι τοῖς μετ' αὐτοῦ· Ἄρατε τοὺς θεοὺς τοὺς ἀλλοτρίους ἐκ μέσου ὑμῶν, καὶ καθαρίσθητε, καὶ ἀλλάξατε τὰς στολὰς ὑμῶν, καὶ ἀναστάντες ἀναβῶμεν εἰς Βαιθὴλ, καὶ ποιήσωμεν ἐκεῖ θυσιαστήριον τῷ Θεῷ τῷ ἐπακούσαντί μοι ἐν ἡμέρᾳ θλίψεως, ὃς ἦν μετ' ἐμοῦ, καὶ διέσωσέ με ἐν τῇ ὀδῷ ᾗ ἐπορεύθην. Καὶ ἔδωκαν τῷ Ἰακὼβ τοὺς θεοὺς ἀλλοτρίους οἳ ἦσαν ἐν ταῖς χερσὶν αὐτῶν, καὶ τὰ ἐνώτια τὰ ἐν τοῖς ὠσὶν αὐτῶν, καὶ κατέκρυψεν αὐτὰ Ἰακὼβ ὑπὸ τὴν τερέβινθον τὴν ἐν Σικίμοις, καὶ ἀπώλεσαν αὐτὰ ἕως τῆς σήμερον ἡμέρας. Προσεκάλει μὲν δὴ τὸν δίκαιον εἰς Βαιθὴλ ἀπὸ Σικίμων ὁ τῶν ὅλων Θεός. Ὁ δὲ ἦν οὐκ ἀπειθής. Εἶτα γεγονὼς ἐν Λουζὰ διὰ μέσου, καὶ θεοπτ[ε]ίας ἠξιωμένος, καὶ ὅτι πολλῶν ἔσται πατὴρ ἐθνῶν ταῖς ἐπαγγελίαις ἐμπεδούμενος, Ἄνεισιν εἰς Βαιθὴλ, καὶ ἔστησεν ἐκεῖ, φησὶν, Ἰακὼβ στήλην ἐν τῷ τόπῳ ᾧ ἐλάλησε μετ' αὐτοῦ ὁ Θεὸς, στήλην λιθίνην, καὶ ἔσπεισεν ἐπ' αὐτὴν σπονδὴν, καὶ ἐπέχεεν ἐπ' αὐτὴν ἔλαιον.","english":"One thing I have asked from the Lord, this I will seek: to dwell in the house of the Lord all the days of my life, to behold the delight of the Lord and to visit his holy temple. For he hid me in his tabernacle; in the day of my troubles he covered me in the secret place of his tabernacle. Jacob, then, having become utterly fearful and disheartened, God commanded to depart. And it is thus: And God said to Jacob: Arise, go up to the place Bethel, and dwell there, and make there an altar to the God who appeared to you when you were fleeing from the face of Esau your brother. And Jacob said to his household and to all who were with him: Put away the foreign gods from among you, and purify yourselves, and change your garments, and arise, let us go up to Bethel, and let us make there an altar to the God who heard me in the day of affliction, who was with me and saved me in the way in which I journeyed. And they gave to Jacob the foreign gods that were in their hands, and the earrings that were in their ears, and Jacob hid them under the terebinth that is in Shechem, and they have perished until this day. The God of all things, then, was summoning the righteous man to Bethel from Shechem. And he was not disobedient. Then, having come through Luz, and having been deemed worthy of a vision of God, and being confirmed by the promises that he would be the father of many nations, he goes up to Bethel, and Jacob, it says, set up there a pillar in the place where God spoke with him, a stone pillar, and he poured a drink offering upon it, and he poured oil upon 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":271,"ref":"p271","source":"Καὶ ἐκάλεσεν Ἰακὼβ τὸ ὄνομα τοῦ τόπου ἐν ᾧ ἐλάλησε μετ' αὐτοῦ ὁ Θεὸς, Βαιθήλ. Πολλὰ κατὰ ταυτὸν εἰς ἀπόδειξιν οὐκ ἀσυμφανῆ τοῦ μετατετραφέναι τὸν Ἰακὼβ εἰς γῆν Ἰσραὴλ, καὶ εἰς τὸ ἄμεινον ἀσυγκρίτως μεταφοίτησιν ἑλεῖν. Κατῴκησε μὲν γὰρ ἐν σκηναῖς, ὁ τὸ πάροικον ἐν κόσμῳ τῶν ἁγίων τὸ γένος μονονουχὶ διὰ τοῦδε καταδεικνύς. Εἶτα μεταξὺ τὰ ἐπὶ τῇ θυγατρὶ συμβεβηκότα\n\nπαθὼν, καὶ λελυπημένος οὐ μετρίως τοῖς ἀγεννῶς ἡττωμένοις ὑπὸ θυμοῦ, Συμεών τε, φημὶ, καὶ Λευῒ, ἐπετίμα δεινῶς, ἁγιοπρεπὲς ὅτι [τὸ] ἀνεξίκακον καὶ τὸ τληπαθὲς ἐν τοῖς πειρασμοῖς, διὰ πραγμάτων ἡμῖν ἀποφαίνων. Ἐπειδὴ δὲ κέκληται παρὰ Θεοῦ, καὶ ἀναβέβηκεν εἰς Βαιθὴλ, τουτέστιν, εἰς οἶκον Θεοῦ (διερμηνεύεται γὰρ ὧδε Βαιθήλ)· ἱερουργεῖ τῷ Θεῷ, καὶ μυσταγωγὸς ἀποδείκνυται. Τίνα γὰρ τρόπον εἰς οἶκον ἰέναι προσήκει Θεοῦ, καθίστησι ἐναργὲς τοῖς ἑπομένοις αὐτῷ. Ἀποβαλεῖν γὰρ ἐκέλευσε συρφετὸν ὥσπερ τινὰ καὶ ἀκαθαρσίαν τοὺς ἀλλοτρίους θεοὺς, καὶ ἀλλάξαι τὰς στολάς. Ὃ δὴ καὶ δρᾷν ἔθος εἰς ὄψιν ἡμᾶς καλουμένους Θεοῦ, καὶ εἰς τὸν θεῖον αὐτοῦ ναὸν εἰσελαύνοντας, κατὰ τὸν καιρὸν μάλιστα τοῦ ἁγίου βαπτίσματος. Δεῖ γὰρ ἡμᾶς ποιεῖσθαι μὲν ὥσπερ ἐκ μέσου τοὺς ἀλλοτρίους θεοὺς, καὶ τῆς τοιᾶσδε πλάνης ἀποφοιτῶντας λέγειν· Ἀποτάσσομαί σοι, Σατανᾶ, καὶ πάσῃ τῇ πομπῇ σου, καὶ πάσῃ τῇ λατρείᾳ σου. Δεῖ δὴ πάντας ἡμᾶς ἀλλάξαι καὶ τὴν στολὴν, ἀποδυομένους μὲν ὥσπερ τὸν παλαιὸν ἄνθρωπον, τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης· μεταμφιεννυμένους δὲ τὸν νέον, τὸν ἀνακαινούμενον κατ' εἰκόνα τοῦ κτίσαντος αὐτόν.","english":"And Jacob called the name of the place in which God spoke with him, Bethel. Many things at once serve as no obscure proof that Jacob was transferred into the land of Israel, and that he chose a migration incomparably better. For he dwelt in tents, almost by this very thing showing that the race of the saints is but a sojourner in the world. Then, in the midst of this, having suffered the things that happened concerning his daughter, and being grieved not moderately at those who were basely defeated by anger—I mean Simeon and Levi—he rebuked them severely, showing forth to us through actual events that forbearance under evil and endurance in trials is befitting holiness. And since he had been called by God and had gone up to Bethel, that is, to the house of God (for Bethel is interpreted thus here), he performs sacred rites to God and is shown to be a mystagogue. For in what manner one ought to go into the house of God, he makes clear to those who follow him. For he commanded them to cast away the foreign gods as some sort of refuse and uncleanness, and to change their garments. This is indeed the custom for us when we are called to the sight of God and enter into his divine temple, especially at the time of holy baptism. For we must put away the foreign gods, as it were, from our midst, and departing from such error say: I renounce you, Satan, and all your pomp, and all your worship. Indeed we must all change our garment also, stripping off as it were the old man, who is corrupted according to the desires of deceit, and clothing ourselves anew with the new man, who is renewed according to the image of him who created 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":272,"ref":"p272","source":"Ἀποβεβλήκασι δὲ καὶ τὰ ἐν τοῖς ὠσὶν αἱ μετὰ τοῦ Ἰακὼβ γυναῖκες. Εἰσελθοῦσαι γὰρ καὶ γυναῖκες εἰς οἶκον Θεοῦ, κόσμημα μὲν οὐδὲν ἔχουσαι σαρκικὸν, ἀπολύουσαι δὲ καὶ αὐτὰς τὰς τρίχας, ἐγκλημάτων τάχα που τῶν ἐξ ἐμπλοκῆς τὰς ἑαυτῶν ἀπαλλάττουσι κεφαλάς. Τοῦτο εἶναί φημι τὸ περιελεῖν τὰς γυναῖκας τὸν ἐν τοῖς ὠσὶ κόσμον. Ὅταν τοίνυν ἀναβῶμεν εἰς Βαιθὴλ, τουτέστιν, εἰς οἶκον Θεοῦ, ἐκεῖ τὸν λίθον ἐπιγνωσόμεθα, λίθον τὸν ἐκλεκτὸν, τὸν εἰς κεφαλὴν γεγόνοτα γωνίας, τουτέστι Χριστόν. Ὀψόμεθα δὲ χριόμενον παρὰ τοῦ Πατρὸς εἰς εὐφροσύνην καὶ ἀγαλλίαμα πάσῃ τῇ ὑπ' οὐρανόν. Κέχρισται γὰρ, ὡς ἔφην, παρὰ τοῦ Θεοῦ καὶ Πατρὸς ὁ Υἱὸς, Ἡ πάντων ἡμῶν εὐφροσύνη, τὸ οἰκουμενικὸν ἀγαλλίαμα, κατὰ τὴν τοῦ Ψάλλοντος φωνήν. Ἴδοις δ' ἂν καὶ τοῦτο προανατυπούμενον ἐν τοῖς ἀρτίως ἡμῖν εἰρημένοις. Ἀνεστήλου γὰρ Ἰακὼβ τὸν λίθον, ἐλαίῳ τε καὶ οἴνῳ καταρδεύων αὐτόν. Τύπος δὲ ἄρα τὸ δρώμενον ἦν μυστηρίου τοῦ κατὰ Χριστὸν, δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα ἅμα τῷ ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"The women with Jacob also threw away the things in their ears. For women too, entering into the house of God, having no fleshly adornment, and even letting go of their very hair, perhaps release their heads from the charges that come from braiding. This, I say, is what it means for the women to remove the ornament in their ears. When, therefore, we go up to Bethel, that is, to the house of God, there we shall recognize the stone, the chosen stone, the one that has become the head of the corner, that is, Christ. And we shall see him anointed by the Father for joy and exultation for all that is under heaven. For the Son has been anointed, as I said, by God and the Father, our joy of all, the exultation of the whole world, according to the voice of the Psalmist. And you might see this also prefigured in what has just been said by us. For Jacob set up the stone, watering it with oil and wine. What was done was a type of the mystery according to Christ, through whom and with whom be glory to God and the Father together with the Holy Spirit unto the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":273,"ref":"p273","source":"ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ ΒΙΒΛΙΟΝ ς ʹ.\n\nΠερὶ τοῦ Ἰωσήφ. αʹ. Μέγα μὲν ὁμολογουμένως τὸ τῆς εὐσεβείας μυστήριον, τουτέστι Χριστὸς, βαθὺς δὲ δὴ λίαν ὁ ἐπ' αὐτῷ λόγος, καὶ ὁ τῆς μετὰ σαρκὸς οἰκονομίας σκοπός. Ἀλλ' εἴη μὲν ἂν ἥκιστά γε τοῖς ἐθέλουσιν ἀπλῶς, γένοιτο δ' ἂν τοῖς ἀρτίφροσιν οὐκ ἀνιδρωτὶ συμφανής· ἐπεί τοι τῇ θείᾳ καταλαμπόμενοι χάριτι, σοφοὶ καὶ ἀγχίνοοι, νομικῶν τε καὶ προφητικῶν συγγραμμάτων εἰσὶν ἐπιστήμονες. Καὶ γοῦν ὁ θεσπέσιος Πέτρος, ὁ προὔχων ἐν μαθηταῖς, καὶ τῶν ἄλλων ὑπερκείμενος, ὡμολόγει μὲν τὴν πίστιν ὀρθῶς· ἤκουε δὲ παρὰ Χριστοῦ· Μακάριος εἶ, Σίμων Βὰρ Ἰωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέ σοι, ἀλλ' ὁ Πατήρ μου ὁ ἐν τοῖς οὐρανοῖς. Μυσταγωγεῖ γὰρ ἡμᾶς ὁ Θεὸς καὶ Πατὴρ τὸν ἐφ' Υἱῷ λόγον· ἀνασώζει τε οὕτω λοιπὸν ὡς Σωτῆρι καὶ Λυτρωτῇ προσκομίζων αὐτῷ. Οὐδεὶς γὰρ ἔρχεται πρός με, φησὶν, ἐὰν μὴ ὁ Πατήρ μου ὁ πέμψας με ἑλκύσῃ αὐτόν. Ἵνα τοίνυν διὰ πάσης, ὡς ἔπος εἰπεῖν, τῆς ἁγίας Γραφῆς τὸν ἐπ' αὐτῷ συνιέντες λόγον, καὶ ἀπλανῆ τὴν πίστιν συλλέγοντες, μὴ ταῖς ἐπαράτοις διψυχίαις σειομένην ὥσπερ καὶ καταμεθύουσαν ἔχωμεν τὴν καρδίαν· μηδὲ τοῖς ἐξ ἀμαθίας περιπίπτοντες κλόνοις· λοιπὸν ἀκούωμεν λέγοντος Θεοῦ διὰ φωνῆς προφητῶν· Ἠγάπησαν κινεῖν πόδας αὐτῶν, καὶ οὐκ ἐφείσαντο, καὶ ὁ Θεὸς οὐκ ηὐδόκησεν ἐν αὐτοῖς. Ταύτῃτοι διὰ μυρίων ὅσων εἰκόνων ἡμᾶς ἐμπεδοῖ πρὸς τὴν ἀλήθειαν, καὶ τὴν ἐπ' αὐτῷ πίστιν χρησίμως προκατεβάλετο","english":"BOOK 6 OF THE GLAPHYRA ON GENESIS.\n\nConcerning Joseph. 1. Great, by common confession, is the mystery of piety, that is, Christ, and very deep indeed is the word concerning him, and the purpose of the economy with flesh. But it would be least of all clear to those who wish it in a simple way, yet it would not become manifest to the prudent without sweat; since, being illumined by divine grace, they are wise and quick of understanding, and are knowledgeable in the legal and prophetic writings. And indeed the inspired Peter, who was foremost among the disciples and surpassed the others, confessed the faith rightly; and he heard from Christ: Blessed are you, Simon Bar Jonah, because flesh and blood did not reveal it to you, but my Father who is in the heavens. For God and Father initiates us into the word concerning the Son; and he thus preserves us, bringing us to him as Savior and Redeemer. For no one comes to me, he says, unless my Father who sent me draws him. Therefore, so that through all of holy Scripture, so to speak, understanding the word concerning him and gathering blameless faith, we may not have our heart shaken as it were and made drunk by accursed double-mindedness, nor falling into disturbances from ignorance; henceforth let us hear God speaking through the voice of the prophets: They loved to move their feet, and they did not spare, and God did not approve of them. For this reason, through countless images, he establishes us firmly toward the truth, and he has usefully laid down beforehand the faith concerning him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":274,"ref":"p274","source":"τὰ κατὰ καιρὸν συμβαίνοντα, λαμπρὰς ὥσπερ ἀνατιθεὶς τῆς ἐπ' αὐτῷ γνώσεως εἰκόνας. Ἴδωμεν τοίνυν καὶ ἐν τοῖς κατὰ τὸν θεσπέσιον Ἰωσὴφ, εἰ μὴ, ὅπερ ἔφην, ἀληθὲς ἂν εἴη πάλιν. Ἔχει δὲ οὕτως τὰ ἐπ' αὐτῷ· Αὗται δὲ αἱ γενέσεις Ἰακώβ· Ἰωσὴφ δεκαεπτὰ ἐτῶν γεγονὼς, ποιμαίνων ἧν μετὰ τῶν ἀδελφῶν αὐτοῦ τὰ πρόβατα, νέος ὢν, μετὰ τῶν υἱῶν Βάλλας, καὶ μετὰ τῶν υἱῶν Ζελφᾶς τῶν γυναικῶν τοῦ πατρὸς αὐτοῦ. Κατήνεγκε δὲ Ἰωσὴφ ψόγον πονηρὸν πρὸς Ἰσραὴλ τὸν πατέρα αὐτοῦ. Ἰακὼβ δὲ ἠγάπα τὸν Ἰωσὴφ παρὰ πάντας τοὺς υἱοὺς αὐτοῦ, ὅτι υἱὸς γήρως ἦν αὐτῷ. Ἐποίησε δὲ αὐτῷ χιτῶνα ποικίλον. Ἰδόντες δὲ οἱ ἀδελφοὶ αὐτοῦ, ὅτι ὁ πατὴρ αὐτὸν φιλεῖ ἐκ πάντων τῶν υἱῶν αὐτοῦ, ἐμίσησαν αὐτὸν, καὶ οὐκ ἐδύναντο λαλεῖν αὐτῷ οὐδὲν εἰρηνικόν. βʹ. Πεποίηται μὲν γὰρ ὁ τοῦ βιβλίου συγγραφεὺς, τῶν ἐξ Ἡσαῦ γεγονότων ἀπαρίθμησιν ἀκριβῆ. Τίνες γὰρ τίνων ἐξέφυσαν, καὶ ὅποι ποτὲ γῆς ἕκαστοι αὐτῶν κατῳκήκασι, καὶ τὴν κατὰ τίνων διέλαχον ἀρχὴν, τὸ ἱερὸν ἡμᾶς ἐδίδαξε Γράμμα· γενναῖόν γε μὴν οὐδὲν, ἀλλ' οὐδὲ μνήμης ἄξιον πεπραχότος τινός. Μονονουχὶ δὲ παρανήχεται τοὺς ὠνομασμένους ὁ λόγος, καταίρει δὲ ὥσπερ ἐπὶ τὸν θεσπέσιον Ἰωσήφ· καὶ τοὺς ἐξ αἵματος Ἰακὼβ λαμπρὸν ποιεῖται διήγημα. Νεώτατος μὲν οὖν τῶν ἄλλων ὁ Ἰωσὴφ (ἑπτακαίδεκα γὰρ ἦν ἐτῶν), ἱδρῶτός γε μὴν οὐκ ἠμέλει ποιμενικοῦ· τοῖς δὲ ἄλλοις ἀδελφοῖς ἀναμὶξ τῶν ἴσων ἥπτετο σπουδασμάτων, οὐ τὴν τοῖς ἐν ἥβῃ θυμηρεστάτην καὶ ἀεί πως προσφιλῆ ῥᾳστώνην τετιμηκώς· οὐ τὴν πρόωρον τοῦ βίου φροντίδα παραιτούμενος, οὐδὲ τὸ ἀνεῖσθαι μᾶλλον ἠγαπηκὼς, ἅτε δὴ καὶ ἐν μειρακίοις ἔτι τελῶν·","english":"the things that happen according to the times, as it were setting up bright images of the knowledge concerning him. Let us see, then, also in the things concerning the wondrous Joseph, whether what I said would not again be true. And the things concerning him are as follows: These are the generations of Jacob: Joseph, having become seventeen years old, was shepherding the sheep with his brothers, being young, with the sons of Bilhah and with the sons of Zilpah, the wives of his father. And Joseph brought an evil report to Israel his father. And Jacob loved Joseph beyond all his sons, because he was a son of old age to him. And he made him a variegated tunic. And his brothers, seeing that his father loved him out of all his sons, hated him, and could not speak to him anything peaceful. 2. For the writer of the book has made an exact enumeration of those who came from Esau. For who sprang from whom, and in what part of the earth each of them settled, and the rule over whom they obtained by lot, the sacred Scripture has taught us; yet none of them had done anything noble, nor even worthy of mention. And the account, as it were, sails past those named, and as it were comes down to the wondrous Joseph; and it makes a bright narrative of those from the blood of Jacob. So Joseph was the youngest of the others (for he was seventeen years old), yet he did not neglect the sweat of shepherding; but together with the other brothers he took hold of equal pursuits, not having honored the most pleasant and always in some way dear ease of those in their prime; not declining the premature care of life, nor having loved rather to be at leisure, since indeed he was still among youths;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":275,"ref":"p275","source":"ἀλλ' οἷα πρεσβύτης, ἐν εὐδίᾳ μὲν ἤδη λογισμῶν γεγονὼς, καὶ τὸν νοῦν ἔχων εὖ βεβηκότα· πολιῷ τε τῷ λόγῳ χρώμενος, καὶ τῆς ἐσομένης λαμπρότητος προαναφαίνων τὸ κάλλος, ἐθαυμάζετο μὲν εἰκότως παρά γε τῷ μακαρίῳ καὶ φιλοστόργῳ πατρὶ, ἀγάπης τε καὶ φειδοῦς διαφερόντως ἠξιοῦτο. Ἧν γὰρ αὐτῷ, φησὶ, καὶ γήρως υἱός. Καὶ τί τοῦτό ἐστι; Τὰς ἐν ἡμῖν διαθέσεις ὁ λόγος ἡμῖν πολυπραγμονεῖ. Αἱ μὲν γὰρ ἐπὶ παισὶ τῶν γεγεννηκότων φιλοστοργίαι, ἴσαι τε εἰς ἅπαν παρά γέ τισι, καὶ κατ' οὐδένα τρόπον ἐν μείοσι. Πλεονεκτεῖ δὲ πολλάκις καὶ καταβιάζεται τὸν νοῦν ἡ φύσις, ἀπονεῖμαί τι βραχὺ παρὰ τοὺς ἄλλους συμπείθουσα τοῖς καταδεεστέροις, ἅτε δὴ καὶ ὑπάρχουσιν ἐν χρεία φειδοῦς τῆς προὐργιαιτέρας. Ἄλλως τε πολλῶν ἔσθ' ὅτε γεγεννημένων, καταλήγει πως, καὶ τῷ τελευταίῳ λοιπὸν ἐνορμίζεται τῆς ἀγάπης τὸ περιττὸν, τὴν ἐπὶ τοῖς προλαβοῦσι φιλοστοργίαν, τοῦ μετ' αὐτοὺς εἰς ἑαυτόν πως ἁρπάζοντος. Φιλόκαινος γὰρ ὁ ἀνθρώπινος νοῦς, καὶ τῶν μὲν ἤδη προγεγονότων τὸν κόρον οὐκ ἀποσείεται· τῶν δὲ οὔπω παρόντων, ἢ καὶ ἀρτίως πεπορισμένων μεταποιεῖται λίαν, καὶ ἀκμαιοτέραν ἐπ' αὐτοῖς τὴν ἐπιθυμίαν εἰσδέχεται. Ἠγάπα τοίνυν παρὰ τοὺς ἄλλους τὸν Ἰωσὴφ ὁ θεσπέσιος Ἰακὼβ, Ὅτι γήρως υἱὸς ἦν αὐτῷ. Ἰστέον δὲὅτι, καίτοι τὴν Λείαν προεισοικισάμενος ἐν Χαῤῥὰν, ἠγάπησε τὴν Ῥαχὴλ, ἢ τὸν Ἰωσὴφ ἐκτέτοκε, καὶ τελευτῶσα τὸν Βενιαμίν. Πρὸς δὴ τοῦτό φαμεν, ὅτι ἄμφω μὲν ἤστην γήρως υἱώ. Τὸ δέ γε τοῦ Ἰωσὴφ πρὸς πᾶν ὁτιοῦν εὐφυὲς οὐκ ἴσον ἐφ' ἅπασιν· ἑτεροκλινῆ δὲ ὥσπερ καὶ ἐπ' αὐτὸν νενευκότα παρέδειξε τὸν πρεσβύτην.","english":"But like an old man, now having come into fair weather of thoughts and keeping his mind well established, and using speech that was hoary, and fore-showing the beauty of the brightness that was to come, he was naturally admired by the blessed and affectionate father, and was deemed especially worthy of love and sparing. For he was, it says, also a son of his old age. And what is this? The word inquires closely into the dispositions within us. For the affections of parents toward their children are equal in all respects among some, and in no way less in others. But often nature takes advantage and constrains the mind, persuading it to assign something small beyond the others to those who are more deficient, inasmuch as they are also in need of more urgent sparing. And besides, when many have sometimes been born, it somehow comes to an end, and the excess of love finally anchors in the last one, the affection for those who came before being somehow snatched to itself by the one after them. For the human mind is fond of novelty, and does not shake off satiety with things already past; but it lays hold of things not yet present, or just recently acquired, exceedingly, and receives a more vigorous desire for them. Therefore the wondrous Jacob loved Joseph beyond the others, because he was a son of his old age. But it must be known that, although he had first brought Leah into his house in Harran, he loved Rachel, who had borne Joseph, and at the end Benjamin. To this we say that both were sons of his old age. But the natural fitness of Joseph for anything whatsoever was not equal in all respects; but he showed the old man as it were inclined and leaning toward him in a different direction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":276,"ref":"p276","source":"Διελογίζετο γάρ που, κατὰ τὸ εἰκὸς, ὡς ἔσται λαμπρὸς καὶ ἀοίδιμος. Καὶ ὁ τῶν τῆς νεότητος σκιρτημάτων οὐ πεφροντικὼς, εἰς ἄνδρα ἤδη τελῶν, πῶς οὐκ ἂν γένοιτο τῶν τεθαυμασμένων; Κεκαινούργηκε δέ τι παρὰ τοὺς ἄλλους ἐπ' αὐτῷ καὶ ὁ μακάριος Ἰακώβ· χιτῶνά τε γὰρ ἐξυφαίνει ποικίλον, καὶ ἐσθήμασιν ἐτίμα τοῖς ἐκπρεπεστάτοις. Τί οὖν ἐντεῦθεν; Κατεθήγοντο πρὸς ὀργὰς οἱ ἀπὸ Ζελφᾶς τε καὶ Βάλλας, συναπεκομίζοντο δὲ τούτοις εἰς λύπην ἐκτοπωτάτην, καὶ τὸν ἐπὶ τῷ μειρακίῳ λοιπὸν εἰσεδέχοντο φθόνον, οἱ ἐκ τῆς ἐλευθέρας, φημὶ δὴ τῆς Λείας. Ἠδίκει μὲν γὰρ αὐτοὺς ὁ νεανίας οὐδέν· ἡ δὲ τοῦ πατρὸς ἀγάπησις καὶ τὸ τοῦ παιδὸς εὐφυὲς, τῆς ἀδίκου βασκανίας αὐτοῖς ἐνετίθει τὸ πῦρ· καὶ τοῖς ἀπὸ γλώττης κατηκόντιζον τέως, διαλοιδορούμενοί πως καὶ διασύροντες, ἐφ' οἷς ἦν εἰκὸς τὸν ἔφηβον ἤδη κατονειδίζεσθαι παρ' ἐχθρῶν. Τοῦτο,\n\nοἶμαι, ἐστὶ τὸ, Κατήνεγκαν δὲ Ἰωσὴφ ψόγον πονηρὸν πρὸς Ἰσραὴλ τὸν πατέρα αὐτῶν. Οὐκοῦν ἀκροβολισμοὶ μὲν ὥσπερ τῶν ἀνοσίων σκεμμάτων γεγόνασιν ἀπαρχαὶ, φιλοψογίαι τε καὶ σκώμματα τὰ ἀπὸ γλώττης ἀχαλινώτου καὶ φθόνῳ λοιπὸν ὑπηρετεῖν τεταγμένης. Ἀνεκαίετο δὲ τὰ πρὸς ἔχθραν αὐτοῖς ἐντονωτέραν, ἐκ τοιᾶσδέ τινος αἰτίας· τῷ μὲν γὰρ νεανίᾳ προαναφαίνει Θεὸς, ὡς ἔσται κατὰ καιροὺς λαμπρὸς καὶ ἀπόβλεπτος, καὶ τῶν ἀδελφῶν ἐν ἀμείνοσι, καὶ ταῖς εἰς λῆξιν εὐκλείαις κατεστεμμένος. Πρόκλησις δὲ, οἶμαι, τὸ δρώμενον ἦν, ἀκονῶσα τὸ μειράκιον εἰς ἔφεσιν ἀρετῆς.","english":"For he was reasoning, in all likelihood, that he would be splendid and famous. And he who had not cared for the frolics of youth, now coming to manhood, how would he not become one of those admired? And the blessed Jacob also did something new beyond the others in his case: for he wove a many-colored tunic, and honored him with the most distinguished garments. What then from this? Those from Zilpah and Bilhah were sharpened to anger, and were carried away with them into the most outlandish grief, and thenceforth received envy against the youth—those from the free woman, I mean Leah. For the young man was wronging them in nothing; but their father's love and the child's natural excellence instilled in them the fire of unjust envy; and for a time they shot at him with their tongues, somehow reviling and mocking him in the ways in which it was likely that the youth would already be reproached by enemies. This, I think, is the meaning of, \"And they brought an evil report of Joseph to Israel their father.\" So then, skirmishes, as it were, were the first-fruits of their unholy designs—love of fault-finding and mockeries from an unbridled tongue, now appointed to serve envy. And their hostility was kindled to greater intensity from some such cause as this: for God fore-revealed to the young man that in time he would be splendid and looked upon, and among his brothers in better estate, and crowned with glories unto his lot. And the event, I think, was a summons, sharpening the boy to the desire of virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":277,"ref":"p277","source":"Ὅνπερ γὰρ τρόπον οἱ παιδοτρίβαι τοὺς νέους ἀλείφοντες, παραθήγουσι μὲν εἰς εὐτολμότατα τολμήματα, καὶ τὸ τληπαθὲς ἑλέσθαι τιμᾷν ἀναπείθουσι, τὰ γέρα προαγορεύοντες, ἃ τῇ τοῦ νικᾷν συνθέουσι δόξῃ αἱ τῶν ἀγωνοθετούντων φιλοτιμίαι, τὰς παρὰ τῶν θεωμένων εὐφημίας, τοὺς ἐπαίνους, τοὺς κρότους· οὕτω καὶ ὁ τῶν ὅλων Θεὸς, ὅταν ἴδῃ ψυχὴν εὐφυᾶ, δοκίμῳ τε καὶ ἀκιβδήλῳ διαπρέπουσαν νῷ, καὶ πρὸς πᾶν τῶν ἀρίστων ἔχουσαν ἐπιτηδείως, καλεῖ δὴ τότε πρὸς τὸ δρᾷν ἑλέσθαι τὸ ἀγαθόν· προαναδεικνὺς τὰ ἐσόμενα, καὶ διανιστὰς οἰκονομικῶς εἰς προθυμίαν, δῆλον δὲ ὅτι τὴν ἐπ' ἀρεταῖς. Ὅραμα τοίνυν καὶ ὀμφή τις ἄνωθεν ἐπεφοίτησέ ποτε τῷ νέῳ, φημὶ δὴ τῷ Ἰωσήφ· ὁ δὲ, οἶμαί που, θαυμάσας ἀνεκοινοῦτο τοῖς ἀδελφοῖς, οὕτω λέγων· Ἀκούσατε τοῦ ἐνυπνίου τούτου οὗ ἐνυπνιάσθην· Ὤμην ἡμᾶς δεσμεύειν δράγματα ἐν μέσῳ τῷ πεδίῳ, καὶ ἀνέστη τὸ ἐμὸν δράγμα καὶ ὠρθώθη· περιστραφέντα δὲ τὰ δράγματα ὑμῶν, προσεκύνησαν τῷ ἐμῷ δράγματι. Εἶπον δὲ αὐτῷ οἱ ἀδελφοί· Μὴ βασιλεύων βασιλεύσεις ἐφ' ἡμᾶς, ἢ κυριεύων κυριεύσεις ἡμῶν; Καὶ προσέθεντο ἔτι μισεῖν αὐτὸν, ἕνεκεν τῶν ἐνυπνίων αὐτοῦ, καὶ ἕνεκεν τῶν ῥημάτων αὐτοῦ. Ἄθρει δὴ οὖν, ὅτι πρὸς ἐπίδοσιν αὐτοῖς τὰ τῆς βασκανίας οἴχεται, καὶ τροφὴν ὥσπερ τινὰ ποιοῦνται τῷ φθόνῳ τὰ ἐκ τῶν ἐνυπνίων ὑποδηλούμενα. Οἱ γὰρ ὅλως τὴν ἀρχὴν οὐ μετρίως ἀσχάλλοντες, διαφερόντως ὅτι τετίμητο, πῶς ἂν οἰστὸν ἐποιήσαντο τὸ ἑλέσθαι καὶ προσκυνεῖν, καὶ τάξιν αὐτῷ τηρῆσαι τὴν ὧδε σεπτὴν καὶ πολὺ λίαν ὑπερηρμένην;","english":"For just as the trainers of boys, anointing the young, sharpen them for the most daring feats of boldness, and persuade them to choose to honor endurance of suffering, proclaiming beforehand the prizes which the ambitions of the judges of the contests set alongside the glory of victory—the acclamations from the spectators, the praises, the applause—so too the God of all things, whenever he sees a soul of good nature, distinguished by a tested and unadulterated mind, and disposed toward every one of the best things, then calls it to choose to do the good, displaying beforehand what is to come, and rousing it by his providence to eagerness—clearly eagerness for virtues. A vision, then, and a certain utterance from on high once came upon the young man—I mean Joseph. And he, I suppose, marveling, kept sharing it with his brothers, saying thus: Hear this dream which I have dreamed: I thought we were binding sheaves in the middle of the field, and my sheaf arose and stood upright; and your sheaves, turning around, did obeisance to my sheaf. And his brothers said to him: Will you indeed reign over us, or will you indeed lord it over us? And they added still to hate him, because of his dreams and because of his words. Observe, then, that their envy proceeds toward increase, and they make, as it were, food for their jealousy out of the things signified by the dreams. For those who were not at all moderately vexed at the outset, how would they have made it bearable—that he had been honored beyond measure—to choose even to do obeisance and to keep for him the rank here so august and exceedingly exalted?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":278,"ref":"p278","source":"Πλὴν ἐκεῖνο ἄξιον ἰδεῖν, πῶς ἀεὶ ὁ φθόνος ἀνοσίαν ἔχει τὴν ἔφοδον, καὶ διὰ τῶν ἴσων ἔρχεται κακῶν. Εὑρήσομεν δὲ τυφλόν τε καὶ θεομάχον ὅτι μάλιστα τὸ θηρίον. Ἐπιτήρει γὰρ, ὅπως Θεοῦ προαγγέλλοντος τῷ Ἰωσὴφ τὴν τῆς ἐσομένης εὐκλείας λαμπρότητα, δέον ἐκεῖνο διενθυμεῖσθαι σαφῶς, ὡς οὐκ ἂν ὁ τὰ δίκαια κρίνων Θεὸς ἐποίσειεν ἂν τοῖς οὐχ ἑλεῖν ἀξίοις τὰς ἀνωτάτω τιμὰς, εἶτα χαίρειν ἐπ' ἀδελφῷ διαφανεστάτην ἔχοντι τὴν ἐλπίδα καὶ θείᾳ ψήφῳ τετιμημένῳ· τοῦτο μὲν οὐ δεδράκασιν, ἁδρότερον δὲ τοῦ φθόνου διανιστῶσι τὸ κέντρον, καὶ θηρῶν δίκην ἐπιμεμανήκασι, μονονουχὶ καὶ ἐπιτιμῶντες Θεῷ τῷ τὴν δόξαν ὑπισχνουμένῳ, καὶ ὅτι περίοπτος ἔσται προαναφαίνοντι. Τοῦτο γεγονὸς εὑρήσομεν ἐπί τε Κάϊν καὶ Ἄβελ. Ἐπειδὴ γὰρ ὁ τῶν ὅλων Θεὸς τὴν Ἄβελ θυσίαν ἐπαίνων ἠξίου, καὶ πῦρ καθιεὶς οὐρανόθεν, ἐδέχετο τὴν δωροφορίαν, τῇ τοῦ Καῒν οὐ προσεσχηκώς· τὸν μιαιφόνον εὐθὺς εἰσεδέχετο φθόνον, καὶ ταῖς ἄνωθεν ψήφοις τὴν οἰκείαν ὥσπερ ἀντεξάγων ὀργὴν, δόλῳ μέτεισι τὸν ἀδελφὸν, καὶ δὴ καὶ διόλλυσι. Καταλήγει γάρ πως ἐν τούτοις ὁ φθόνος ἀεί. Ἀλλὰ τίς ἂν γένοιτο τῶν ὁραμάτων ὁ νοῦς; Δράγμα δὲ γὰρ εἰς καιροῦ σημεῖον παραδεξόμεθα. Τό γε μὴν ἐν δόξῃ περιφανὲς ἡ τοῦ ἑνὸς ἔγερσις ὑπεμφήνειεν ἄν. Ὅτι τοίνυν ἥξει καιρὸς, καθ' ὃν ἔσται μὲν εὐκλεὴς ὁ θεσπέσιος Ἰωσὴφ, ὑποπεσεῖται δὲ ὥσπερ αὐτῷ καὶ ὑπενεχθήσεται καὶ αὐτὴ τῶν ἀδελφῶν ἡ πληθὺς, προϋπέδειξεν αἰνιγματωδῶς τὸ αὐτοῦ δράγμα παρὰ τῶν ἑτέρων προσκυνούμενον. Ἀλλ' οὐ μέχρι τούτων τῷ Ἰωσὴφ τὰ ἐνύπνια·","english":"But it is worth observing that point: how envy always has an unholy assault and comes through equal evils. And we shall find the beast to be blind and, as far as possible, a fighter against God. For observe how, when God foretold to Joseph the splendor of the glory that was to come, it was necessary to consider clearly that God, who judges justly, would not bring the highest honors upon those not worthy to obtain them, and then to rejoice over a brother who had the most radiant hope and was honored by divine vote. This they did not do, but they stir up the goad of envy more abundantly, and like wild beasts they rage, all but reproaching God who promises the glory and foretells that he will be conspicuous. We shall find this to have happened in the case of Cain and Abel. For when the God of all deemed the sacrifice of Abel worthy of praise and, sending fire down from heaven, received the gift, having paid no heed to Cain's, the murderous envy immediately entered in, and, as it were, leading out its own anger against the votes from above, it pursues the brother by deceit and indeed destroys him. For envy always ends in these things somehow. But what would be the meaning of the visions? For let us accept the sheaf as a sign of the time. Indeed, the rising of the one would suggest what is conspicuous in glory. That therefore a time will come when the inspired Joseph will be glorious, and the multitude of the brothers itself will be subject and subordinated to him, he indicated beforehand in riddling fashion by his sheaf being worshiped by the others. But the dreams of Joseph do not stop at these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":279,"ref":"p279","source":"ἀλλά τι καὶ ἕτερον ἐπὶ τῷδε τεθεαμένος, ἀφηγεῖται πάλιν αὐτοῦ πέρι τῷ μακαρίῳ πατρὶ καὶ τοῖς ἀδελφοῖς. Εἶδε γὰρ, φησὶν, ἐνύπνιον ἕτερον, καὶ διηγήσατο αὐτὸ τῷ πατρὶ αὐτοῦ καὶ τοῖς ἀδελφοῖς αὐτοῦ, καὶ εἶπεν· Ἰδοὺ ἐνυπνιασάμην ἐνύπνιον ἕτερον· Ὥσπερ ὁ ἥλιος καὶ ἡ σελήνη καὶ ἕνδεκα ἀστέρες προσεκύνουν με. Καὶ ἐπετίμησεν αὐτῷ ὁ πατὴρ αὐτοῦ, καὶ εἶπεν αὐτῷ· Τί τὸ\n\nἐνύπνιον τοῦτο ὃ ἐνυπνιάσθης; Ἆρά γε ἐλθόντες ἐλευσόμεθα ἐγώ τε καὶ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου προσκυνῆσαί σοι ἐπὶ τὴν γῆν; Ἐζήλωσαν δὲ αὐτὸν οἱ ἀδελφοὶ αὐτοῦ, ὁ δὲ πατὴρ αὐτοῦ διετήρει τὸ ῥῆμα. Εὐτεχνὴς ὁ πρεσβύτης, καὶ ταῖς ἀνωτάτω διαπρεπὴς ἀγχινοίαις. Συνίησι μὲν γὰρ τῶν ὁραμάτων τὴν δύναμιν· ἐπετίμα δὲ τῷ παιδὶ, λέγων· Ἆρά γε ἐλθόντες ἐλευσόμεθα ἐγώ τε καὶ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου προσκυνῆσαί σοι ἐπὶ τὴν γῆν; Καὶ τίς ἂν νοοῖτο; σοφὸς δὲ ὅπως καὶ ἀναγκαῖος ὁ τῆς ἐπιτιμήσεως τρόπος. Ἀνακόπτει μὲν γὰρ εὐφυῶς τῶν ἀκροωμένων τὸν φθόνον, καὶ θράσει ἀφορήτῳ τὸν νεανίσκον καταχεόμενον τιθασσεύει λοιπὸν τρόπον τινὰ, καὶ καλεῖ πρὸς τὸ ἥμερον· οὐκ ἐᾷ δὲ τὸ μειράκιον τῇ τῶν ἐνυπνίων ἐλπίδι καταλαζονεύεσθαι τῶν ἀδελφῶν, ἀλλ' οὐδὲ τῆς εἰς πατέρα τιμῆς ἀβούλως ὀλιγωρεῖν, μονονουχὶ καὶ πρόωρον τῆς ἐσομένης λαμπρότητος τὴν ὑπεροχὴν ἁρπάζειν ἐν ἑαυτῷ. Ὅρα γὰρ ὅπως περιίστησιν εὐφυῶς εἰς ἔκβασιν οὐκ ἐνδεχομένην τῶν ὁραμάτων τὴν δύναμιν. Τεθνεώσης γὰρ ἤδη τῆς Ῥαχὴλ, ἣ τὸν Ἰωσὴφ ἐκτέτοκε, Μὴ ἐγὼ, φησὶ, καὶ ἡ μήτηρ σου προσκυνήσομέν σοι;","english":"But he also relates to his blessed father and his brothers something else he had seen concerning this. For he saw, he says, another dream, and he told it to his father and to his brothers, and he said: Behold, I dreamed another dream: As if the sun and the moon and eleven stars were bowing down to me. And his father rebuked him and said to him: What is this dream that you have dreamed? Will it indeed come to pass that I and your mother and your brothers will come and bow down to you on the earth? And his brothers envied him, but his father kept the saying in mind. The old man was skilled and distinguished in the highest powers of understanding. For he understood the power of the visions; but he rebuked the child, saying: Will it indeed come to pass that I and your mother and your brothers will come and bow down to you on the earth? And who could understand this? The manner of the rebuke is both wise and necessary. For he cleverly checks the envy of those who hear, and he tames the young man, who was pouring himself out with unbearable boldness, now in a certain way, and calls him to gentleness; and he does not allow the boy to exult over his brothers in the hope of the dreams, nor yet to disregard without counsel the honor due to a father, all but seizing for himself prematurely the preeminence of the splendor that was to come. For observe how he cleverly brings the power of the visions to an outcome that could not be admitted. For since Rachel, who had borne Joseph, was already dead, he says: Shall I and your mother bow down to you?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":280,"ref":"p280","source":"Ἔδρα δὲ τοῦτο, καθάπερ ἔφην ἀρτίως, καὶ τῆς τοῦ νεανίσκου φρενὸς κατασύρων τὸν ὄγκον, καὶ τῶν ἀδελφῶν τὸν ἐγηγερμένον ἐπ' αὐτὸν κατευνάζων φθόνον. Ἔσεσθαί γε μὴν προσδοκᾷ τὸ χρῆμα αὐτός. Ἀκήκοε γὰρ οὐ παρέργως, ἀλλ' οὐδὲ λήθης ἀξίους ποιεῖται τοὺς λόγους, εἰ καὶ τὸ εἰκαῖον αὐτῶν κατέγραφε. Τετήρηκε γὰρ αὐτοὺς, ὅτι καὶ εἰς πέρας ἐκβήσονται τάχα που τεθαῤῥηκώς. Μετὰ δέ γε τὴν τῶν ἐνυπνίων ἀφήγησιν, Ἀπῴχοντο μὲν οἱ ἀδελφοὶ τοῖς αἰπολίοις ὁμοῦ κατανέμειν ἐν Σιχέμ. Εἶτα μικροῦ διὰ μέσου παραθέοντος χρόνου, προτρέπει τὸ μειράκιον ὁ πατὴρ ἐπισκεψόμενον ἰέναι τοὺς ἀδελφούς. Οὐχὶ γὰρ, φησὶν, οἱ ἀδελφοί σου ποιμαίνουσιν ἐν Σιχέμ; Δεῦρο ἀποστελῶ σε πρὸς αὐτούς. Καὶ εἶπεν αὐτῷ· Ἰδοὺ ἐγώ. Εἶπε δὲ αὐτῷ Ἰσραήλ· Πορευθεὶς ἴδε εἰ ὑγιαίνουσιν οἱ ἀδελφοί σου καὶ τὰ πρόβατα, καὶ ἀνάγγειλόν μοι. Προθυμότατα μὲν οὖν ἰέναι κατεπαγγέλλεται, καὶ δὴ καὶ ἀπαίρει, καὶ ἀποκεχώρηκεν ἐκ τῆς κοιλάδος Χεβρών. Ἐκπεριθέοντι δὲ τὴν ἔρημον, ἔφη τις περιτυχὼν ἐφ' ὅτῳ τε ἥκοι, καὶ ὅποι ποτὲ, καὶ ἐπὶ τίνας ἴεται. Ὁ δὲ πρὸς ταῦτα εὐθύς· Τοὺς ἀδελφούς μου ζητῶ, ἀπάγγειλόν μοι ποῦ βόσκουσιν. Εἶπε δὲ αὐτῷ, φησὶν, ὁ ἄνθρωπος, ἀπήρκασιν ἐντεῦθεν. Ἥκουσα γὰρ αὐτῶν λεγόντων· Πορευθῶμεν εἰς Δοθαΐμ. Οὗ καὶ ἀφιγμένος, ἀδοκήτως ἐπεβουλεύετο. Ἐπὶ καιροῦ γὰρ ὥσπερ ὁ φθόνος τὸ πάλαι δοκοῦν εἰργάζετο. Διαχρήσασθαι μὲν οὖν εἰς ἅπαν ἐπεθύμουν αὐτὸν οἱ ἀπὸ Βάλλας τε καὶ Ζελφᾶς τῶν θεραπαινῶν· ἔφασκον γάρ· Ἰδοὺ ὁ ἐνυπνιαστὴς ἐκεῖνος ἔρχεται. Νῦν οὖν δεῦτε, ἀποκτείνωμεν αὐτὸν, καὶ ῥίψωμεν αὐτὸν ἐφ' ἕνα τῶν λάκκων, καὶ ἐροῦμεν·","english":"He did this, just as I said a moment ago, both dragging down the bulk of the young man's mind and putting to rest the envy of his brothers that had been stirred up against him. Yet he himself expects that the matter will come to pass. For he had not heard it carelessly, nor does he deem the words worthy of forgetfulness, even if he wrote down their plausibility. For he has kept watch over them, perhaps having taken courage that they will also come to fulfillment. And after the recounting of the dreams, the brothers departed to pasture together with the flocks in Shechem. Then, when a little time had passed by in between, the father urges the youth to go and visit his brothers. For, he says, do not your brothers pasture in Shechem? Come, I will send you to them. And he said to him: Behold, here I am. And Israel said to him: Go and see whether your brothers and the sheep are well, and report to me. So then he promises most eagerly to go, and indeed he sets out and has departed from the valley of Hebron. And as he was going around the wilderness, someone, meeting him, asked for what purpose he had come, and where at last, and to whom he was hastening. And he, immediately to these things: I am seeking my brothers; report to me where they are pasturing. And the man said to him, he says, they have departed from here. For I heard them saying: Let us go to Dothaim. And having arrived there, he was unexpectedly plotted against. For in due time envy, as it were, was working what had long seemed good. So then those from the maidservants Bilhah and Zilpah desired to make full use of him. For they were saying: Behold, that dreamer comes. Now then, come, let us kill him, and cast him into one of the pits, and we will say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":281,"ref":"p281","source":"Θηρίον πονηρὸν κατέφαγεν αὐτόν· καὶ ὀψόμεθα τί ἔσται τὰ ἐνύπνια αὐτοῦ. Ἀκούσας δὲ Ῥουβεὶμ, ἐξείλετο αὐτὸν ἐκ τῶν χειρῶν αὐτῶν, λέγων Οὐ πατάξομεν αὐτὸν εἰς ψυχήν. Εἶπε δὲ αὐτοῖς Ῥουβείμ· Μὴ ἐκχέητε αἷμα, ἐμβά[λ]λετε αὐτὸν εἰς ἕνα τῶν λάκκων τούτων τῶν ἐν τῇ ἐρήμῳ, χεῖρα δὲ μὴ ἐπενέγκητε αὐτῷ. Εἶπε δὲ οὕτως, ὅπως ἐξέληται αὐτὸν ἐκ τῶν χειρῶν αὐτῶν, καὶ ἀποδῷ αὐτὸν τῷ πατρὶ αὐτοῦ. Τὸν χιτῶνα δὴ οὖν ἀφελόμενοι τὸν ποικίλον. καθίεσαν εἰς λάκκον οὐ τεθνεῶτα τὸν Ἰωσὴφ, πλὴν ὡς τεθνηξόμενον καὶ οὐκ εἰς μακράν. Ἐπειδὴ δὲ Ἰσμαηλῖταί τινες, ἀρωμάτων ἔμποροι, πρὸς τὴν Αἰγυπτίων ἠπείγοντο, συμβουλεύοντος Ἰούδα (μὴ γὰρ δὴ χρῆναι διολλύναι τὸν ἀδελφὸν ἀνεκεκράγει σαφῶς), ἀπημπολήκασι τὸ μειράκιον καταθεμένοις ὑπὲρ αὐτοῦ τοῖς ἐκπρίασθαι βουληθεῖσιν, εἴκοσι χρυσοῦς. Καὶ ἀπεκομίσθη μὲν εἰς Αἴγυπτον Ἰωσήφ. Ῥουβεὶμ δὲ πάλιν τὸ γεγονὸς οὐκ εἰδὼς, ἀφίκετο μὲν ἐπὶ τὸν λάκκον. Ἐπειδὴ δὲ τὸ παιδάριον οὐ τεθέαται, κεκινδυνευκέναι νομίσας, περιῤῥήγνυσι μὲν τὸ ἱμάτιον, ἐπίκλημα δὲ τοῖς ἄλλοις ἐποιεῖτο τὸν Ἰωσὴφ, οὕτω λέγων· Τὸ παιδάριον οὐκ ἔστιν· ἐγὼ δὲ ποῦ πορεύσομαι ἔτι; Μονονουχὶ γάρ φησι· Πῶς ἂν ὑποστρέψαιμι πρὸς τὸν πατέρα, ἢ πῶς ἂν ὅλως προσδέξαιτο τὸν ἠγαπημένον οὐκ ἔχοντας; τί δὲ δὴ καὶ ἐροῦμεν ἀπαιτοῦντι","english":"A wicked beast has devoured him; and we shall see what will become of his dreams.\" But Reuben, hearing this, rescued him from their hands, saying, \"We shall not strike him to the soul.\" And Reuben said to them, \"Do not shed blood; cast him into one of these pits in the desert, but do not lay a hand on him.\" He said this so that he might rescue him from their hands and restore him to his father. So then, having stripped off the variegated tunic, they lowered Joseph into the pit, not dead, but only as one who would die and not long after. But when certain Ishmaelites, merchants of spices, were hurrying toward the land of the Egyptians, at the counsel of Judah (for he had cried out clearly that they ought not to destroy their brother), they sold the young man for twenty pieces of gold to those who had deposited the price for him, to those who wished to buy him. And Joseph was carried off to Egypt. But Reuben again, not knowing what had happened, came to the pit. And when he did not see the boy, thinking that he had come into danger, he tore his garment and laid the blame on the others, saying of Joseph: \"The boy is not there; and where shall I go from here?\" For he says almost exactly this: \"How could I return to my father, or how would he at all receive us when we do not have the beloved one? And what indeed shall we say to him when he demands","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":282,"ref":"p282","source":"τῷ πατρὶ τὸ παιδάριον; Οἱ δὲ τὸν χιτῶνα τὸν ποικίλον αἰγὸς αἵματι καταδεύσαντες, προσεκόμιζον τῷ πατρὶ, δόλῳ καὶ ἀπάτῃ μεθύοντας συνθέντες λόγους. Τοῦτον γὰρ εὕρομεν, φασίν; ἐπίγνωθι εἰ χιτὼν τοῦ υἱοῦ σού ἐστιν ἢ οὔ. Κατοιμώζει δὲ ὁ πατὴρ, καὶ τάχα που τῆς τῶν υἱῶν βασκανίας, καὶ ἀνοσίων σκεμμάτων κατεκεκράγει, λέγων· Θηρίον πονηρὸν κατέφαγε τὸν Ἰωσήφ. Δυσεύναστόν τε καὶ ἀνουθέτητον παντελῶς, καὶ ἐπὶ τῇ τοῦ παιδὸς συμφορᾷ τὴν δυσθυμίαν ἐδέχετο. Οὐ γὰρ ἤθελε, φησὶ, παρακληθῆναι λέγων, ὅτι Καταβήσομαι πρὸς τὸν υἱόν μου πενθῶν εἰς ᾅδου. Ἐκβεβηκότος δὴ οὖν εἰς πέρας τοῦ τῆς ἱστορίας λόγου, μετοιχήσεται πάλιν ὁ νοῦς τῶν ἐσωτάτω πρὸς ἔρευναν. Καὶ οἷά τισι σκιαῖς τοῖς αἰσθητῶς γεγονόσιν ἐπιχρωματίζων τὴν ἀλήθειαν, εὐπρεπὲς ὡς ἔνι τὸ τῆς θεωρίας ἀπεργάζεται κάλλος. γʹ. Τέτοκε τοίνυν τὸν Ἰωσὴφ ἡ νεωτέρα Ῥαχὴλ, ἡ καλὴ τῷ εἴδει, καὶ λαμπραῖς ὀμμάτων βολαῖς ἀποστίλβουσα τὸ ἐπίχαρι· καίτοι τῆς Λείας οὐχ ὧδε ἐχούσης. Πόθεν; Γέγραπται γὰρ, ὅτι οἱ μὲν Ὀφθαλμοὶ Λείας ἀσθενεῖς· Ῥαχὴλ δὲ ἦν καλὴ τῷ εἴδει καὶ ὡραία τῇ ὄψει σφόδρα. Ἀλλὰ Λείαν μὲν ἐλέγομεν τὴν τῶν Ἰουδαίων μητέρα, τουτέστι, τὴν Συναγωγήν· τὰς ἐπὶ τούτῳ πίστεις συλλέγοντες ἀπό τε τῶν ὀφθαλμῶν καὶ τῆς τοῦ ὀνόματος ἑρμηνείας. Ἀκαλλὴς γὰρ ὄντως καὶ πολὺ νοσοῦσα τὸ ἄῤῥωστον, ἡ ἔσω τε καὶ εἰς νοῦν ὅρασις τῆς Ἰουδαίων Συναγωγῆς. Ὀφθαλμοὶ γὰρ αὐτοῖς, καὶ οὐ βλέπουσι, κατὰ τὴν τοῦ προφήτου φωνήν. Οὐ γὰρ ἐγνώκασι τὰ Μωσέως, οὔτε μὴν γεγόνασιν οἷοί τε καταθρεῖν τὰ ἐν αὐτῷ μυστήρια, δι' ὧν πολυτρόπως ὁ Ἐμμανουὴλ κατεγράφετο.","english":"to his father the boy? But they, having soaked the variegated tunic in the blood of a goat, brought it to their father, having composed drunken words by guile and deceit. \"For we found this,\" they say; \"recognize whether it is your son's tunic or not.\" And the father laments, and perhaps he had cried out against the envy of his sons and their unholy designs, saying, \"A wicked beast has devoured Joseph.\" And he was hard to bring together and wholly uninstructable, and he received his despondency at the misfortune of the child. \"For he did not wish,\" it says, \"to be comforted, saying, 'I shall go down to my son mourning to Hades.'\" Since the account of the history has thus come to its end, the mind will again pass over to the investigation of the innermost things. And as if coloring the truth with certain shadows by the things that happened perceptibly, he produces, as far as possible, the fitting beauty of the contemplation. 3. Therefore the younger Rachel, beautiful in form and gleaming with the charm of bright glances of the eyes, bore Joseph; although Leah was not so. From where? For it is written, that \"the eyes of Leah were weak; but Rachel was beautiful in form and very lovely in appearance.\" But we said that Leah was the mother of the Jews, that is, the Synagogue, gathering the proofs for this both from the eyes and from the interpretation of the name. For truly the inner and mental vision of the Synagogue of the Jews is unlovely and greatly diseased with infirmity. \"For they have eyes, and they do not see,\" according to the voice of the prophet. For they have not known the things of Moses, nor indeed have they been able to discern the mysteries in him, through which Emmanuel was variously described.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":283,"ref":"p283","source":"Ἑρμηνεύεται δὲ Λεία, κοπιῶσα, καθὰ καὶ ἐν ἑτέροις εἰρήκαμεν. Κεκοπίακε γὰρ ἡ τῶν Ἰουδαίων Συναγωγὴ, βραδὺ καὶ δύσοιστον ἄχθος τὸν διὰ Μωσέως ἔχουσα νόμον. Τοιγάρτοι καὶ ὁ Χριστὸς ὡς κοπιῶντας αὐτοὺς καὶ κατηχθισμένους, εἰς τὴν διὰ πίστεως ἄνεσιν ἐκάλει λέγων· Δεῦτε πάντες πρός με, οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. Ἀλλὰ Λεία μὲν ἐν τούτοις. Καθαροὶ δὲ ἄγαν οἱ τῆς Ῥαχὴλ ὀφθαλμοί. Τεθέαται γὰρ ἡ ἐξ ἐθνῶν Ἐκκλησία τὴν δόξαν Χριστοῦ, καὶ ἐν αὐτῷ τὸν Πατέρα· κέκληται δὲ πρὸς οἰκείωσιν τοῦ νοητοῦ νυμφίου, τουτέστι Χριστοῦ, μετὰ τὴν πρώτην. Αὕτη γὰρ ἡ νεωτάτη ῥυτίδα μὴ ἔχουσα, καίτοι παλαιωθείσης τῆς πρώτης, καὶ ἐπεί τοι γεγήρακεν, ἐγγὺς γενομένης ἀφανισμοῦ. Ἑρμηνεύεται δὲ καὶ ἡ Ῥαχὴλ, Θεοῦ ποίμνιον. Ποίμνιον γὰρ τοῦ Σωτῆρος ἡ Ἐκκλησία· ὃς Ἰουδαίοις μὲν ἔφασκε δι' ἑνὸς τῶν ἁγίων προφητῶν· Καὶ εἶπα· Οὐ ποιμανῶ ὑμᾶς. Τὸ ἀποθνῆσκον ἀποθνησκέτω, καὶ τὸ ἐκλεῖπον ἐκλειπέτω, καὶ τὰ κατάλοιπα· κατεσθιέτω ἕκαστος τὰς σάρκας τοῦ πλησίον αὐτοῦ. Ἡμῶν δὲ δὴ πέρι, Τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούουσι, καὶ ἀκολουθοῦσί μοι, κἀγὼ δίδωμι αὐτοῖς ζωὴν αἰώνιον. Ἔστι μὲν οὖν ποιμὴν ἀγαθὸς, καὶ ἐν πᾶσιν αὐτὸς πρωτεύων. Κεχρημάτικε δὲ καὶ πρόβατον, ἐπεί τοι γέγονε καθ' ἡμᾶς. Καὶ γοῦν ὁ σοφὸς Ἰωάννης τοῖς Ἰουδαίων δήμοις αὐτὸν παρέδειξε, λέγων· Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Μυρίοι μὲν γὰρ ἐσφάττοντο, κατὰ τὸν τοῦ νόμου τύπον, ἀλλ' οὐδεὶς ἀπήλειψε τὴν ἁμαρτίαν τοῦ κόσμου. Ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίαν.","english":"Leah is interpreted as \"laboring,\" just as we have also said elsewhere. For the Synagogue of the Jews has labored, having the law given through Moses as a slow and hard-to-bear burden. Therefore Christ also, since they were laboring and weighed down, called them to the rest that comes through faith, saying: \"Come to me, all you who labor and are burdened, and I will give you rest.\" But Leah is in these things. Yet the eyes of Rachel are exceedingly pure. For the Church from the nations has beheld the glory of Christ, and in him the Father; and it has been called to intimacy with the spiritual bridegroom, that is, Christ, after the first. For this one has no newest wrinkle, although the first has grown old, and since indeed it has aged, it has come near to destruction. And Rachel is also interpreted as \"flock of God.\" For the Church is the flock of the Savior; who said to the Jews through one of the holy prophets: \"And I said: I will not shepherd you. Let the dying die, and let the failing fail, and the remnants—let each devour the flesh of his neighbor.\" But concerning us: \"My sheep hear my voice, and they follow me, and I give them eternal life.\" He is therefore a good shepherd, and in all things he himself is first. But he has also been called a sheep, since indeed he became like us. At any rate, the wise John pointed him out to the crowds of the Jews, saying: \"Behold the Lamb of God who takes away the sin of the world.\" For countless victims were being slaughtered, according to the type of the law, but none wiped away the sin of the world. For it is impossible for the blood of bulls and goats to take away sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":284,"ref":"p284","source":"Ἀνῄρηκε δὲ τοῦ κόσμου τὴν ἁμαρτίαν ὁ ἀμνὸς ὁ ἄμωμος, ὁ ἀληθινὸς, τὸ ἄμωμον ἱερεῖον. Οὐκοῦν καὶ ὡς πρόβατον λελόγισται μεθ' ἡμῶν. Καλοῖτο δ' ἂν διὰ τοῦτο καὶ τῆς Ἐκκλησίας υἱὸς ὡς πρωτότοκος ἐν ἀδελφοῖς. Ἰστέον δὲ ὅτι καὶ Ἰωσὴφ ἑρμηνεύεται προσθήκη καὶ αὔξησις Θεοῦ. Ἀεὶ γὰρ εἰς αὔξησιν τῶν τῆς Ἐκκλησίας τέκνων ἡ ἁγία πληθὺς ἐπιδίδοται. Τοιγάρτοι καὶ εἴρηται πρὸς αὐτήν· Ἆρον κύκλῳ τοὺς ὀφθαλμούς σου, Σιὼν, καὶ ἰδὲ πάντας. Ἰδοὺ συνήχθησαν, καὶ ἤλθοσαν πρὸς σέ. Καὶ πάλιν· Ἰδοὺ οὗτοι πόῤῥωθεν ἔρχονται, οὗτοι ἀπὸ βοῤῥᾶ, καὶ οὗτοι ἀπὸ θαλάσσης, ἄλλοι δὲ ἐκ τῆς Περσῶν. Γέγραπται δὲ καὶ ἐν ταῖς Πράξεσι τῶν ἀποστόλων· πῆ μὲν, ὅτι ὁ μὲν Κύριος προσετίθει τοὺς σωζομένους καθ' ἡμέραν ἐπὶ ταυτό· πῆ δὲ δὴ αὖ· Μᾶλλον δὲ προσετίθεντο πιστεύοντες τῷ Κυρίῳ πλήθη ἀνδρῶν τε καὶ γυναικῶν. Ταύτῃτοι,\n\nκαθάπερ ἤδη προεῖπον, νοοῖτ' ἂν εἰκότως ὁ νοητὸς Ἰωσὴφ, τουτέστιν, οἱ ἐν Χριστῷ, προσθήκη Θεοῦ. Ἴοι δ' ἂν ἡμῖν ὁ λόγος οὐκ ἀπὸ σκοποῦ τοὺς εἰς αὐτὸν πιστεύσαντας ὡσανεὶ καὶ αὑτὸν οἰκονομικῶς ὀνομάζων. Ἔστι γὰρ, αὐτὸς μὲν ἡ κεφαλή· σῶμα δὲ καὶ μέλη, ἐκ μέρους ἡμεῖς. Καὶ αὐτὸς μὲν ἡ ἄμπελος· ἐμπεφύκαμεν δὲ κλημάτων δίκην ἡμεῖς, ἑνώσει τῇ κατὰ πνεῦμα δι' ἁγιασμοῦ συνδούμενοι. Ἀλλ' Ἦν, φησὶν, Ἰωσὴφ δέκακαὶ ἑπτὰ ἐτῶν. Καὶ ὅτι μὲν νέος κομιδῇ, παραδείξειεν ἂν, οἶμαί που, καὶ διὰ τούτων ἡμῖν ἡ Γραφή. Νεώτατον δὲ τῶν ἄλλων καὶ αὐτὸν εἶναί φαμεν τὸν Ἐμμανουὴλ, τὸ ἐν χρόνῳ πρεσβύτερον τοῖς πρὸ αὐ τοῦ γεγονόσιν ἀνάπτοντες, οἷον Μωσῇ καὶ προφήταις·","english":"The blameless lamb, the true lamb, the blameless victim, has taken away the sin of the world. Therefore he has also been reckoned as a sheep with us. For this reason he might also be called the son of the Church, as firstborn among brothers. It should be known that Joseph is interpreted as \"addition\" and \"increase of God.\" For the holy multitude is always given over to the increase of the children of the Church. Therefore it has also been said to her: Lift up your eyes round about, Zion, and see all. Behold, they have been gathered, and they have come to you. And again: Behold, these come from far away, these from the north, and these from the sea, and others from the land of the Persians. It is also written in the Acts of the apostles: in one place, that the Lord was adding those being saved day by day to the same; and in another place indeed: But rather, multitudes of men and women who believed in the Lord were being added. In this way, just as I have already said before, the intellectual Joseph—that is, those in Christ—might reasonably be understood as the addition of God. And our account would not be off the mark in naming those who believed in him as though also himself, in an economy of salvation. For he is the head, and the body and members are we, in part. And he is the vine, and we have been grafted in like branches, being bound together by the unity according to the Spirit through sanctification. But, it says, Joseph was seventeen years old. And that he was quite young, I think, the Scripture would also demonstrate to us through these words. And we say that Emmanuel himself is the youngest of the others, connecting to those who came before him—such as Moses and the prophets—that which is older in time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":285,"ref":"p285","source":"ἐκβασανίζοντες δὲ τῶν γεγραμμένων τὴν δύναμιν, οἰησόμεθά τι καὶ ἕτερον διὰ τούτου κατασημαίνεσθαι. Καταγράψει γάρ πως ἡμῖν καὶ αὐτὸ τάχα που τῆς μετὰ σαρκὸς οἰκονομίας τὸ βαθὺ μυστήριον, καὶ ὁ τῶν ἐτῶν ἀριθμός. Καὶ τίνα δὴ τρόπον, διατρανοῦν ὡς ἔνι πειράσομαι· ὡς γὰρ ἔφην ἤδη καὶ ἐν ἑτέροις· μεμνήσομαι γάρ. δʹ. Ἔθος τῇ θείᾳ Γραφῇ, τοὺς ἀνόπιν ἰόντας τῶν ἀριθμῶν, μετὰ τὴν αὐτοῖς τεταγμένην ἐκπλήρωσιν, τελειότητος ποιεῖσθαι σύμβολα. Οἷόν τί φημι· Τὸν δέκα εἴπερ τις ἀναμετρήσαιτο καὶ ὑπερτρέχειν ἕλοιτο, πάλιν ἐκ μονάδος ἄρξεται, καθάπερ εἰς τέλος καταίρων αὐτόν. Ὁμοίως ἐπὶ τῆς ἑβδομάδος. Ἀρξάμενος γὰρ ἐκ πρώτης, ἄνεισι μὲν ἐφεξῆς ἐπὶ τὴν ἑβδόμην· εἶτα κατακλείσας εἰς τέλος τὸν τῶν ἡμερῶν ἀριθμὸν, ἐπανήξει πάλιν ἐπὶ τὴν πρώτην. Τελειότητος οὖν ἄρα ταύτῃτοι ποιεῖται σημεῖα τοὺς ὧδε ἔχοντας τῶν ἀριθμῶν ὁ ἱερὸς ἡμῖν λόγος. Καὶ γοῦν τῇ τῶν ταλάντων διανομῇ, τὸν εἰς λῆξιν ἥκοντα φιλεργίας τῆς κατὰ Θεὸν, δέκα φησὶν εἰληφέναι τάλαντα καὶ μὴν καὶ ἐπάνω τεθεῖσθαι πόλεων δέκα· ὅτι τῶν εὐδοκιμήσεων τελειότητι πάντη τε καὶ πάντως ἰσομοιρήσει τὰ γέρα, διὰ τούτου καταδεικνὺς ὁ τούτων διανομεὺς, τουτέστι Χριστός· Στεῖραν δέ γε τεκεῖν ἐπτὰ, τῶν ἁγίων τις ἔφη, τὸ ἑπτά που τιθεὶς ἀντὶ τοῦ πολλὰ, καὶ ὅσα τυχὸν εἰς τέλειον ἀριθμὸν καταλογισθεῖεν ἂν ὑπό του τῶν ἀ[να]μετρεῖν ᾑρημένων. Ὅταν τοίνυν λέγηται περὶ τοῦ Ἰωσὴφ, ὅτι ἦν ἐτῶν δέκα καὶ ἑπτὰ, συντεθεῖσθαι δώσομεν τὸν Ἐμμανουὴλ εἰς ἕνα Χριστὸν καὶ Υἱὸν ἐκ δυοῖν τελείοιν, θεότητός τε καὶ ἀνθρωπότητος.","english":"Examining the power of what is written, we shall think that something else too is signified through this. For the number of the years will perhaps somehow trace out for us also the deep mystery of the economy with the flesh. And in what manner I shall try to make clear as far as possible; for as I have already said also elsewhere—for I shall remember it—it is the custom of divine Scripture that numbers which run backward, after their appointed completion, are made symbols of perfection. What I mean is this: if one were to count up ten and choose to run past it, he will begin again from the unit, as if arriving at its end. Likewise with the hebdomad. For beginning from the first, one goes up in order to the seventh; then, having closed the number of days at the end, he will return again to the first. So then the sacred word makes these, which are of this sort among numbers, signs of perfection. And indeed in the distribution of talents, it says that the one who has come to a lot of labor-loving according to God has received ten talents, and moreover has been set over ten cities; because the rewards will be equal in perfection to the approvals entirely and in every way, demonstrating this through this—the distributor of these, that is, Christ. And indeed one of the saints said that a barren woman bore seven, placing the seven, I suppose, in place of many, and as many as might be reckoned to a perfect number by one of those who have chosen to count up. When, then, it is said concerning Joseph that he was seventeen years old, we shall grant that Emmanuel has been composed into one Christ and Son from two perfect things, divinity and 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":286,"ref":"p286","source":"Οὐ γάρ τοι παραδεξόμεθα τό τισι δοκοῦν, οἰομένοις ὅτι ψυχῆς λογικῆς ὁ θεῖος ἐκεῖνος κεκένωτο ναὸς, ὃν ἐκ τῆς ἁγίας Παρθένου πεφόρηκεν ὁ Θεὸς Λόγος. Ἀλλ' ὥσπερ ἦν τέλειος ἐν θεότητι, οὕτω καὶ ἐν ἀνθρωπότητι, πλὴν εἰς ἕνα συγκείμενος ἀποῤῥήτως τε καὶ ὑπὲρ νοῦν. Οὐκοῦν σημαίνει μὲν τὸ τέλειον ἐν θεότητι καὶ ὑπαινίττεταί πως ἡμῖν ὁ δέκα ἀριθμός. Τὸ δὲ οὕτως ἔχον, ἐν ἀνθρωπότητι πάλιν ὑπεμφήνειεν ἂν ὁ ἑπτὰ, μειονεκτούμενος μὲν ὡς ἐν Τριάδι τοῦ δέκα, ἐπενηνεγμένος δὲ αὐτῷ καὶ οἱονεὶ προσκείμενος. Μετὰ γάρ τοι τὸν δέκα ἀριθμὸν συμβέβηκεν ὁ ἑπτά. Ἐν ὑπεροχῇ δὲ Τριάδος, τουτέστι Θεότητος, ὁ ἐκ Πατρὸς Θεὸς Λόγος· ἐν ὑφιζήσει δὲ τὸ ἀνθρώπινον, καὶ Θεοῦ δόξης ἐν μείοσι. Καὶ ὁ μὲν Θεὸς Λόγος νοεῖται προὼν, προσγέγονε δὲ αὐτῷ τὸ ἀνθρώπινον. Οὐκοῦν ἀναγκαίως προτέτακται μὲν ὁ δέκα ἀριθμὸς, ἐπενήνεκταί γε μὴν ὁ ἑπτά. Ἰωσὴφ γὰρ, φησὶν, δέκα καὶ ἑπτὰ ἦν ἐτῶν. Ἄθρει δή μοι πρὸς τούτῳ τὸ πρόσκαιρόν τε καὶ ἄναρχον, ὡς ἔν γε δὴ χρόνῳ, φημὶ, τοῦ Ἐμμανουήλ. Γέγονε μὲν γὰρ ἐτῶν ἀπαρίθμησις ὡς ἐν εἰκόνι τῷ Ἰωσήφ· ἀλλ' ἐπενήνεκται τὸ ἦν. Κέκληται μὲν γὰρ εἰς γένεσιν τὴν καθ' ἡμᾶς νοουμένην, καὶ εἰς ἐτῶν ἀριθμὸν διὰ τὸ ἀνθρώπινον, καίτοι Θεὸς ὢν ὁ Λόγος. Ἀλλ' ἕψεται πάντως τὸ ἦν αὐτῷ. Νοεῖται γὰρ καὶ ἔστιν ἀληθῶς τῷ Θεῷ καὶ Πατρὶ συναΐδιος, καὶ, ὡς ὁ θεσπέσιός φησιν Ἰωάννης, Ἐν ἀρχῇ ἧν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. Οὐκοῦν ἐρῶ εἰσαῦθις·","english":"For we will certainly not accept the opinion of some, who think that that divine temple which God the Word carried from the holy Virgin was emptied of a rational soul. But just as he was perfect in divinity, so also in humanity, except that he is composed into one in an ineffable and beyond-mind manner. Therefore the number ten signifies the perfect in divinity and somehow hints it to us. But the number seven would again indicate the state in humanity, being less than ten as in a Triad, yet brought to it and as it were added to it. For after the number ten, seven follows. In the pre-eminence of the Triad, that is of Divinity, is God the Word from the Father; in a subordinate condition is the human nature, and the glory of God in lesser things. And God the Word is understood as pre-existing, and the human nature has been added to him. Therefore necessarily the number ten is placed first, and seven has been added. For Joseph, it says, was ten and seven years old. Consider here with me the temporary and the without-beginning, as in time, I mean, of Emmanuel. For a numbering of years has occurred as in an image in Joseph; but \"was\" has been added. For he has been called to the generation understood according to us, and to a number of years because of the human nature, although the Word is God. But \"was\" follows him entirely. For he is understood and truly is co-eternal with God the Father, and, as the divine John says, In the beginning was the Word, and the Word was with God, and God was the Word. Therefore I will say again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":287,"ref":"p287","source":"Δέκα μὲν καὶ ἑπτὰ ἐτῶν ἦν Ἰωσὴφ ὁ θεσπέσιος, τὰς δὲ τοῦ πατρὸς ἀγέλας συνεποίμαινε τοῖς ἀδελφοῖς, τοῖς ἀπὸ Ζελφᾶς, φημὶ, καὶ Βάλλας, τουτέστι, τοῖς ἐκ θεραπαινῶν. Γεγονὼς γὰρ ἄνθρωπος ὁ ἐκ Θεοῦ Λόγος, τὴν τῶν Ἰουδαίων ἄνω τε καὶ κάτω περιέθει χώραν, συναγείρων ὥσπερ εἰς ἀγάπησιν τὴν πρὸς Θεὸν καὶ Πατέρα ἀπολωλότα πρόβατα οἴκου Ἰσραήλ. Ὡς γὰρ ὁ\n\nμακάριος γράφει Παῦλος, Θεὸς ἦν ἐν Χριστῷ, κόσμον ἑαυτῷ καταλλάσσων. Ἐποίμαινε τοίνυν τοῖς εἰς δουλείαν γεγεννημένοις ὁ Ἐμμανουὴλ, καὶ τοῖς οἱονεί πως ἐκ δύο παιδισκῶν, νόθην, καὶ οὐκ ἐλευθέραν λαχοῦσι τὴν γένεσιν. Μετὰ γάρ τοι τὴν τοῦ Ἱεροβοὰμ βασιλείαν, ἀπήρκασι μὲν τῆς Ἱερουσαλὴμ αἱ δέκα φυλαὶ, κατῴχοντο δὲ καὶ κατῳκήκασιν ἐν τῇ Σαμαρείᾳ, παραφέροντος εἰς τοῦτο τοῦ Ἱεροβοάμ. Πεπλάνηνται δὲ καὶ προσκεκυνήκασι ταῖς δαμάλεσι ταῖς χρυσαῖς ἐκεῖ. Ὅθεν καὶ διὰ φωνῆς Ἰεζεκιὴλ, ὡς δύο γυναῖκας ἐκπεπορνευμένας κατῃτιᾶτο Θεὸς, οὕτω λέγων· Υἱὲ ἀνθρώπου, δύο γυναῖκες ἦσαν θυγατέρες μητρὸς μιᾶς, καὶ ἐξεπόρνευσαν ἐν τῇ Αἰγύπτῳ, ἐν τῇ νεότητι αὐτῶν ἐπόρνευσαν, καὶ ἔπεσον οἱ μαστοὶ αὐτῶν. Ἐκεῖ διεπαρθενεύθησαν. Τὰ δὲ ὀνόματα αὐτῶν, Ὀόλλα ἡ πρεσβυτέρα, καὶ Ὀολίβα ἡ ἀδελφὴ αὐτῆς. Καὶ ἐγένοντό μοι, καὶ ἔτεκον υἱοὺς καὶ θυγατέρας· καὶ τὰ ὀνόματα αὐτῶν, Σαμάρεια ἡ Ὀόλλα, καὶ Ἱερουσαλὴμ ἡ Ὀολίβα. Συνεποίμαινε τοίνυν καθ' ἡμᾶς γεγονὼς ὁ Υἱὸς τοῖς ἐκ δουλείας ἅμα καὶ ἐκ πορνείας γεγεννημένοις.","english":"Joseph the wonderful was seventeen years old, and he pastured his father's flocks with his brothers, those from Zilpah, I mean, and Bilhah, that is, those born of the handmaids. For the Word of God, having become man, went about the land of the Jews up and down, gathering together as it were into love for God and the Father the lost sheep of the house of Israel. For as the blessed Paul writes, God was in Christ, reconciling the world to himself. Emmanuel therefore pastured those born into slavery, and those who had as it were from two maidservants a birth that was bastard and not free. For after the reign of Jeroboam, the ten tribes revolted from Jerusalem, and they dwelt and have dwelt in Samaria, Jeroboam leading them into this. And they went astray and worshipped the golden calves there. Whence also through the voice of Ezekiel God accused them as two women who had played the harlot, saying thus: Son of man, there were two women, daughters of one mother, and they played the harlot in Egypt; in their youth they played the harlot, and their breasts fell. There they were deflowered. And their names were Oholah the elder, and Oholibah her sister. And they became mine, and they bore sons and daughters; and their names were Samaria, that is Oholah, and Jerusalem, that is Oholibah. The Son, then, having become as we are, pastured those born at once of slavery and of harlotry.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":288,"ref":"p288","source":"Καθηγοῦνται γὰρ ἔτι τῶν ἐξ Ἰσραὴλ οἱ κατὰ νόμον προεστηκότες, καίτοι διδάσκοντος ἤδη καὶ μυσταγωγοῦντος Χριστοῦ τοὺς προσιόντας αὐτῷ, καὶ εἰς τὴν τῆς ἀληθείας ἀποκομίζοντος τρίβον. Αὕτη δὲ ἦν αὐτός. Τοιγάρτοι καὶ ἔφασκεν· Ἐγώ εἰμι ἡ ὁδός. Ἀλλ' οἱ μὲν Γραμματεῖς καὶ Φαρισαῖοι καὶ τὴν τῆς νομοθεσίας ἔχοντες δόξαν, κατέβοσκον εἰς τριβόλους, εἰς ἀκάνθας, εἰς πλάνησιν, εἰς διδασκαλίας καὶ ἐντάλματα ἀνθρώπων· ὁ δὲ εἰς νομὴν ἀγαθὴν, καὶ εἰς πόαν ὥσπερ εὐανθεστάτην, τῶν εὐαγγελικῶν παιδευμάτων τὴν εὐφυᾶ καὶ ἀξιάγαστον γνῶσιν. Καὶ οἱ μὲν ἦσαν ποιμένες ῥᾴθυμοί τε καὶ ἀναπεπτωκότες, καὶ πρός γε τούτοις, λημμάτων ἡττώμενοι, καὶ φιλοκέρδειαν νοσοῦντες ἐσχάτην· τὸ γάλα κατεσθίοντες, τὰ ἔρια περιβαλλόμενοι, καὶ τὸ παχὺ σφάζοντες, κατὰ τὴν τοῦ προφήτου φωνήν· μισθωτοὶ καὶ ἀγέρωχοι, καὶ ὀλίγου παντελῶς ἀξιοῦντες λόγου τὸ χρῆναι πονεῖν ὑπὲρ τῶν προβάτων. Ἀλλ' ὥσπερ οἱ ἀπὸ Ζελφᾶς τε καὶ Βάλλας, ψόγον πονηρὸν κατήγαγον ἐπὶ τὸν Ἰωσὴφ, οὕτω καὶ τῶν ἀνοσίων Φαρισαίων ἡ δυστροπωτάτη πληθὺς διαβεβλήκασι τὸν Ἐμμανουὴλ, καὶ συκοφαντεῖν ἀπετόλμων τὴν δόξαν αὐτοῦ· Σαμαρείτην, καὶ οἰνοπότην, καὶ δαιμονῶντα πρὸς τούτοις, καὶ ταῖς τοῦ Βεελζεβοὺλ ἐνεργείαις ἐπικουρούμενον εἴς γε τὸ δύνασθαι, φημὶ, τὰ πονηρὰ τῶν ἠῤῥωστηκότων ἐξελαύνειν πνεύματα, δυσσεβῶς ὀνομάζοντες. Τοιγάρτοι καὶ διὰ φωνῆς προφήτου τῆς τῶν Ἰουδαίων ἀθυροστομίας κατεκεκράγει λέγων αὐτὸς ὁ Ἐμμανουήλ· Οὐαὶ αὐτοῖς, ὅτι ἀπεπήδησαν ἀπ' ἐμοῦ. Δείλαιοί εἰσιν, ὅτι ἠσέβησαν εἰς ἐμέ. Ἐγὼ δὲ ἐλυτρωσάμην αὐτούς· αὐτοὶ δὲ κατελάλησαν ψευδῆ κατ' ἐμοῦ.","english":"For those from Israel who stand at the head of the law still lead them, even though Christ is already teaching and initiating into the mysteries those who come to him, and is carrying them off to the path of truth. And this path was himself. Therefore he also said: I am the way. But the scribes and Pharisees, who have the reputation of the lawgiving, were pasturing them into thorns, into brambles, into error, into teachings and commandments of men; but he pastured them into good pasture, and into grass, as it were, most flourishing, the noble and admirable knowledge of the gospel teachings. And the former were shepherds slothful and slack, and besides these things, overcome by gain, and sick with the utmost love of profit—eating the milk, clothing themselves with the wool, and slaughtering the fat, according to the voice of the prophet—hirelings and arrogant, and deeming of altogether little worth the need to labor for the sheep. But just as those from Zilpah and Bilhah brought down an evil reproach upon Joseph, so also the most perverse multitude of the unholy Pharisees have slandered Emmanuel, and dared to malign his glory, impiously calling him a Samaritan, and a wine-drinker, and besides these things one possessed by demons, and aided by the workings of Beelzebul for this—to be able, I mean, to drive out the evil spirits of those who are sick. Therefore also through the voice of the prophet Emmanuel himself cried out against the loose-lippedness of the Jews, saying: Woe to them, for they have leapt away from me. Wretched are they, for they have acted impiously toward me. But I redeemed them; yet they spoke false things against me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":289,"ref":"p289","source":"Καὶ πάλιν· Πεσοῦνται ἐν ῥομφαίᾳ οἱ ἄρχοντες αὐτῶν, δι' ἀπαιδευσίαν γλώττης αὐτῶν. Πεφλυάρηκε τοίνυν κατὰ Χριστοῦ τῶν Φαρισαίων τὸ στῖφος, τὸ θρασύ τε καὶ ἀνελεύθερον. Καὶ τοῦτο, οἶμαι, ἐστὶ τὸ κατενεγκεῖν τοὺς ἀδελφοὺς ψόγον πονηρὸν κατὰ Ἰωσήφ. Ἀλλ' ἠγαπᾶτο, φησὶν, παρὰ τοῦ πατρὸς, ὅτι υἱὸς γήρως ἦν αὐτῷ. Γεγόνασι μὲν γὰρ καὶ ἕτεροι ποιμένες, καλοί τε καὶ ἀγαθοὶ, πρὸ τῆς τοῦ Σωτῆρος ἡμῶν ἀναδείξεως τῆς ἐν κόσμῳ καὶ μετὰ σαρκός· καὶ πρό γε τῶν ἄλλων Μωσῆς ὁ θεσπέσιος, καὶ οἱ καθεξῆς τὰς λογικὰς ἀγέλας διαποιμαίνοντες. Πλὴν διαφερόντως ἠγάπησε τὸν Υἱὸν ὁ Πατήρ, καίτοι τελευταῖον ὄντα μετὰ τοὺς ἄλλους, καὶ ἐν ἐσχάτοις τοῦ αἰῶνος γεγονότα καιροῖς. Ἁρμόσει μὲν οὖν τῷ Ἰακὼβ υἱὸν γήρως ἔχειν τὸν Ἰωσήφ. Θεὸς δὲ ἀγήρως, ἄναρχός τε καὶ ἀναυξὴς, καὶ ἀεὶ παντέλειος. Ταύτῃτοι σοφῶς τῆς τοῦ πρέποντος θήρας ἀφαμαρτεῖν οὐκ ἐφιέντες τὸν λόγον, γήρως ὥσπερ υἱὸν γεγεννῆσθαί φαμεν τῷ Θεῷ καὶ Πατρὶ τὸν Ἐμμανουὴλ, ὡς ἐν χρόνοις γεγονότα τοῖς τελευταίοις τοῦ αἰῶνος, δηλονότι τοῦ ἐνεστῶτος, καὶ ἐπεί τοι μετ' αὐτὸν ἕτερος οὐδείς. Οὐ γὰρ ἐν ἑτέρῳ σώζεσθαι προσδοκῶμεν. Ἀρκέσει δὴ μόνος, ὅτι μηδὲ ἐν ἄλλῳ κεῖσθαί φαμεν τὴν τοῦ κόσμου σωτηρίαν καὶ ζωήν. Αὐτὸς οὖν ἡμᾶς εἰς αἰῶνας ποιμανεῖ, κατὰ τὴν τοῦ Ψάλλοντος φωνὴν, καὶ ὑπ' αὐτῷ κεισόμεθα τῷ ἀγαπητῷ,","english":"And again: Their princes shall fall by the sword, because of the unlearnedness of their tongue. The company of the Pharisees, then, has babbled insolently against Christ, bold and illiberal as it is. And this, I think, is what it means to bring down an evil report against their brother Joseph. But he was loved, it says, by his father, because he was a son of his old age. For there have indeed been other shepherds, both noble and good, before the manifestation of our Savior in the world and in the flesh—and before the others, the inspired Moses, and those in succession who shepherded the rational flocks. Nevertheless, the Father loved the Son in a surpassing way, even though he came last after the others and appeared in the final times of the age. It will fit Jacob, then, to have Joseph as a son of old age. But God is unaging, without beginning and without increase, and always perfectly complete. Therefore, not allowing the word to miss the mark of what is fitting in this wise hunt, we say that Emmanuel was born to God the Father as a son of old age, inasmuch as he came in the last times of the age—clearly of the present age—and since after him there is no other. For we do not expect to be saved in another. He alone will suffice, since we say that the salvation and life of the world lie in no other. He himself, then, will shepherd us for ages, according to the voice of the Psalmist, and we shall lie under him, the beloved,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":290,"ref":"p290","source":"πεφηνότι μὲν ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς, καθάπερ ἔφην ἀρτίως, μετὰ σαρκὸς, προϋφεστηκότι δὲ ὡς Θεῷ. Φαμὲν γὰρ εἶναι τῷ Πατρὶ συναΐδιον. Οὐκοῦν ἠγαπᾶτο μὲν παρὰ τοῦ πατρὸς διαφερόντως ὁ Ἰωσήφ· χιτῶνα δὲ αὐτῷ ποικίλον ἐδίδου, γέρας ὥσπερ ἐξαίρετον, καὶ τῆς ἐνούσης φιλοστοργίας μήνυσιν ἐναργῆ τὸ χρῆμα τιθείς. Ἀλλ' ἦν καὶ τοῦτο τοῖς ἀδελφοῖς βασκανίας ἐρέθισμα, καὶ φθόνου πρόφασις· καθὼς καὶ αὐτὸ τῶν πραγμάτων διδάξει τὸ πέρας. Ἐπεμαίνοντο δὲ καὶ οἱ Φαρισαῖοι τῷ ἠγαπημένῳ, τουτέστι Χριστῷ, διά τοι τὸ παρὰ Θεοῦ καὶ Πατρὸς ποικιλότροπόν τινα κατημφιέσθαι δόξαν. Τεθαύμαστο γὰρ κατὰ πολλοὺς, οἶμαι, τρόπους· τοῦτο μὲν ὡς ζωοποιὸς, τοῦτο δὲ ὡς φῶς καὶ καταφωτίζειν οἷός τε τοὺς ἐν σκότῳ, ὡς λεπροὺς καθαρίζων, καὶ νεκροὺς κἂν ἤδη δυσωδοῦντας ῥᾷστα ἐγείρων, ὡς θαλάσσαις ἐπιτιμῶν, καὶ αὐτοῖς ἐπ' ἐξουσίας ἐποχούμενος κύμασι. Καὶ γοῦν ἤδη πως Ἰουδαῖοι διηπορηκότες, καὶ τῷ τῆς βασκανίας πυρὶ λοιπὸν ἀφορήτως κατατρυχόμενοι, πρὸς ἀλλήλους ἔλεγον· Τί ποιοῦμεν; ὅτι οὗτος ὁ ἄνθρωπος πολλὰ σημεῖα ποιεῖ. Αἴνιγμα δὴ οὖν ὁ παμποίκιλος ἡμῖν χιτών ἐστι τῆς πολυειδοῦς εὐκλείας, ἢν ὁ Θεὸς καὶ Πατὴρ περιθεῖναι λέγεται τῷ Υἱῷ καθ' ἡμᾶς γενομένῳ διὰ τὸ ἀνθρώπινον. Ἐπεὶ τό γε ἧκον εἰς ἰδίαν φύσιν, αὐτός ἐστιν ὁ τῆς δόξης Κύριος· κἂν εἰ λέγοι τυχὸν οἰκονομικῶς διὰ τὴν πρὸς ἡμᾶς ὁμοίωσιν· Πάτερ, δόξασόν σου τὸν Υἱόν. Παρεθήγοντο δὴ οὖν εἰς λύπας οἱ ἐκ θεραπαινῶν, ἐφ' οἷς ἔφην ἀρτίως. Καὶ πρός γε δὴ τούτοις, ὕποπτοι γεγόνασι διὰ τὴν τῶν ἐνυπνίων ἀφήγησιν.","english":"who appeared in the last times of the age, as I said just now, with flesh, but who pre-existed as God. For we say that he is co-eternal with the Father. Joseph, then, was loved exceedingly by his father; and he gave him a many-colored tunic, as a kind of exceptional honor, making the thing a clear indication of the affection that was in him. But this too was a provocation of envy to his brothers, and a pretext for jealousy, just as the very outcome of events will teach. And the Pharisees too were mad against the beloved one, that is, Christ, because he was clothed, as it were, by God and the Father with a glory of many forms. For he was marveled at in many ways, I think: on the one hand as life-giver, on the other as light and able to enlighten those in darkness, as one cleansing lepers, and raising the dead most easily even when they already stank, as one rebuking the seas and riding upon their waves with authority. And indeed the Jews, already somehow at a loss and now unbearably consumed by the fire of envy, were saying to one another: What are we doing? For this man performs many signs. The all-many-colored tunic, then, is for us an enigma of the many-formed glory which God and the Father is said to have put around the Son when he became as we are because of the human nature. For as far as pertains to his own nature, he himself is the Lord of glory; even if he should perhaps say in an economic manner, because of his likeness to us: Father, glorify your Son. The sons of the maidservants, then, were provoked to grief at the things I mentioned just now. And in addition to these things, they became suspicious because of the recounting of the dreams.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":291,"ref":"p291","source":"Προαναμανθάνοντες γὰρ, ὡς αὐτοὶ μὲν ἔσονται κατὰ καιροὺς ὑπὸ πόδας, καὶ προσκυνηταί· ὁ δὲ λίαν δὴ ὑπερκείσεται, καὶ εἰς τοῦτο δόξης ἀναδραμεῖται λοιπὸν, ὡς καὶ αὐτοῖς γενέσθαι προσκυνητὸν τοῖς γεγεννηκόσιν· ἐπέτριζον ἤδη τοὺς ὀδόντας αὐτῶν, καὶ τὰς ἐπὶ τὸ χρῆναι φονᾷν εἰσεδέχοντο γνώμας. Παρωξύνοντο δὲ καὶ οἱ Ἰουδαῖοι, καὶ λελύπηντο οὐ μικρῶς, μανθάνοντες ὅτι καὶ αὐτοὺς ὑπερκείσεται τοὺς ἁγίους Πατέρας ὁ Ἐμμανουὴλ, καὶ προσκυνητὸς ἔσται παντὶ τῷ λαῷ, μᾶλλον δὲ ἁπάσῃ τῇ γῇ. Καὶ τοῦτο συνιέντες ἔφασκον· Οὗτός ἐστιν ὁ κληρονόμος, δεῦτε ἀποκτείνωμεν αὐτὸν, καὶ κατάσχωμεν τὴν κληρονομίαν αὐτοῦ· καίτοι τοῦ μακαρίου Δαβὶδ ἀναφανδὸν λέγοντος ἐνηνθρωπηκότι τῷ Μονογενεῖ· Πάντα τὰ ἔθνη ὅσα ἐποίησας, ἥξουσι καὶ προσκυνήσουσιν ἐνώπιόν σου, Κύριε· ἄλλοτε δ' αὖ καὶ αὐτῶν τῶν ἐξ Ἰσραὴλ τὸν ἐπὶ Χριστῷ φθόνον καὶ τὴν ἀνοσίαν ὀργὴν καταφανῆ τιθέντος καὶ λέγοντος· Ὁ Κύριος ἐβασίλευσεν, ὀργιζέσθωσαν λαοί. Ἀποχρώντως δὴ οὖν τὸν ἀπηνῆ καὶ ἀτίθασσον τῶν Ἰουδαίων καταδείξαντες φθόνον, ἐπὶ καιροῦ λέγωμεν τὰ δύσοιστά τε καὶ μιαιφόνα τολμήματα, πανταχῆ τὸν τῆς ἱστορίας παραθλίβοντες λόγον, καὶ εἰς αὐτὸν τῆς ἐνανθρωπήσεως τοῦ Μονογενοῦς ἀναθέοντες τὸν σκοπόν. Ἀνακομίζει γὰρ αὖθις εἰς τοῦτο ἡμᾶς ὁ λόγος. εʹ. Ἰέναι μὲν γὰρ ἐν Σιχὲμ τὸν θεσπέσιον Ἰωσὴφ τὸ τοῦ πατρὸς ἀναπείθει πρόσταγμα, εἴπερ εἰσὶν ἐν εὐρωστίαις, καὶ ὅποι ποτὲ καὶ τίνα δὴ τρόπον διαποιμαίνουσιν ἐποπτεύσηται τοὺς ἀδελφούς. Ὁ δὲ ἄπεισι μὲν, εὑρίσκει δὲ μόλις, ἥκιστα μὲν ἐν Σιχὲμ, κατοιχομένους δὲ μᾶλλον εἰς Δοθαΐμ.","english":"For they were learning beforehand that in time they themselves would be underfoot and would be worshipped, while he would greatly surpass them and would for the rest run up to such glory that he would become an object of worship even to those who had begotten him. They were already grinding their teeth and receiving the thoughts that urged them to murder. The Jews too were provoked and were not a little grieved, learning that Emmanuel would surpass even the holy Fathers and would be worshipped by all the people, or rather by the whole earth. And understanding this, they said, \"This is the heir; come, let us kill him and seize his inheritance\"—although the blessed David plainly says to the Only-Begotten who had become man: \"All the nations whom you have made shall come and worship before you, O Lord\"; and at another time he makes manifest the envy and the unholy wrath of the Israelites themselves against Christ, saying: \"The Lord has reigned; let the peoples be angry.\" Having therefore sufficiently shown the harsh and untamed envy of the Jews, let us speak in due season of their intolerable and murderous audacities, pressing the account of the history on every side and running back to the very aim of the incarnation of the Only-Begotten. For the account brings us back again to this. 5. For the command of his father persuades the wondrous Joseph to go to Shechem, if indeed they are in good health, and to oversee his brothers, wherever and in whatever manner they are pasturing their flocks. And he departs, but finds them with difficulty—not at all in Shechem, but rather having gone down to Dothaim.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":292,"ref":"p292","source":"Ὡς δὲ δὴ προσιόντα τεθέανται, πικρὸν καὶ ἀπηχθημένον μειδιῶσι, λέγοντες· Ἴδε ὁ ἐνυπνιαστὴς ἐκεῖνος ἔρχεται. Διαχρήσασθαι δὲ βουλομένους ἀπείργει μὲν ὁ Ῥουβείμ· καθίεσαν δ' οὖν εἰς ἕνα τῶν λάκκων, καὶ τῆς τοῦ Ῥουβεὶμ συμβουλῆς ἀλογήσαντες. Μετ' οὐ πολὺ δὲ τοῦ λάκκου τὸν νεανίαν ἀνιμησάμενοι, τοῖς Ἰσμαηλίταις ἀπέδοντο καταβαίνουσιν εἰς τὴν Αἰγυπτίων. Ὑπονοστήσας γε μὴν ἐπὶ τὸν λάκκον ὁ Ῥουβεὶμ, εἶτα τὸ μειράκιον οὐχ εὑρὼν, ἐκτεθνάναι δὲ ἤδη νομίσας, ἔργον τε γενέσθαι τῆς τῶν φονώντων ἀνοσιότητος, δεδυσφόρηκεν οὐ μικρόν. Καὶ ἀπεκομίσθη μὲν Ἰωσὴφ εἰς Αἴγυπτον· τεθρήνηκε δὲ ὁ πατὴρ, καὶ μέχρι πολλοῦ κατοιμώζων διετέλει. Ἀπεστάλη δὲ παρὰ τοῦ Θεοῦ καὶ Πατρὸς καὶ αὐτὸς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ἐπισκεψόμενος τοὺς ἐξ Ἰσραὴλ, εἰ διατελοῦσιν ἐν εὐρωστίαις, δῆλον δὲ ὅτι ταῖς νοηταῖς, καὶ εἰ μεμένηκεν ἐν καλῷ τὰ ὑπ' αὐτοὺς θρέμματα, τῆς τῶν ποιμένων ἐπιεικείας οὐκ ἀπομοιρήσαντα.\n\nἈλλ' εὕρηνται μὲν οὐκ ἐν Σιχὲμ, ἀλλ' ἐν Δοθαΐμ. Ἡ Σιχὲμ ὦμος ἑρμηνεύεται. Σημεῖον δ' ἂν γένοιτο φιλεργίας τὸ μέλος. Κατείθισται γάρ πως ἡ θεόπνευστος Γραφὴ, ποτὲ μὲν ἰσχὺν, ποτὲ δὲ εἰς ἔργου τύπον ποιεῖσθαι τὸν ὦμον. Οἶον ἐκεῖνό φαμεν τὸ, Δὸς καρδίαν σου εἰς τοὺς ὤμους, τουτέστιν, εἰς φιλεργίαν. Δοθαῒμ δὲ πάλιν, ἔκλειψις ἱκανή. Κατελήφθησαν τοίνυν οἱ ἐξ Ἰσραὴλ, οὐκ ἐν φιλεργίαις ὄντες ταῖς εἰς ἀρετὴν, οὔτε μὴν ἐν εὐδοκιμήσεσι ταῖς κατὰ τὸν νόμον, ἀλλ' ἐν ἐκλείψει πολλῇ, δικαιοσύνης δηλονότι καὶ ἁπάσης ἐπιεικείας. Οὐ γὰρ ἦν δίκαιος οὐδὲ εἷς, οὐκ ἦν ποιῶν χρηστότητα, οὐκ ἦν ἕως ἑνός·","english":"But when they saw him approaching, they smiled bitterly and hatefully, saying: \"Behold, that dreamer is coming.\" Reuben restrained them when they wished to do away with him; but they let him down into one of the pits, disregarding Reuben's counsel. Not long after, drawing the young man up from the pit, they sold him to the Ishmaelites who were going down into Egypt. But Reuben, returning to the pit and not finding the boy, and thinking he had already been killed and that it was the work of the murderers' impiety, was greatly grieved. And Joseph was carried away into Egypt, and his father mourned and continued lamenting for a long time. And our Lord Jesus Christ himself was sent by God the Father to visit those of Israel, to see whether they continued in strength—clearly in spiritual strength—and whether the flocks under them remained in good condition, not deprived of the shepherds' gentleness.\n\nBut they were found not in Shechem, but in Dothaim. Shechem is interpreted as \"shoulder.\" The limb would be a sign of love of labor. For the God-inspired Scripture is somehow accustomed sometimes to signify strength, and sometimes labor, by the shoulder. For example, we say that passage: \"Give your heart to your shoulders,\" that is, to love of labor. And Dothaim again means \"great failing.\" Therefore those of Israel were found not being in labors for virtue, nor indeed in good repute according to the law, but in great failing—of righteousness, clearly, and of all gentleness. For there was not one righteous, there was not one doing goodness, there was not even one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":293,"ref":"p293","source":"ἀλλ', ὡς Θεός πού φησι διὰ τῆς τοῦ προφήτου φωνῆς, μόνην αὐτῷ προσῆγον τὴν ἀπὸ γλώττης τιμὴν, τὸν νοῦν ἑτέρωθι μεταστήσαντες, καὶ τοῦ χρῆναι πληροῦν τὰ νενομισμένα διὰ Μωσέως, πόῤῥω που μετοικισάμενοι τὴν καρδίαν. Προσέκειντο γὰρ μόναις διδασκαλίαις, καὶ ἐντάλμασιν ἀνθρώπων. Ἀλλ' ἐπέγνωσαν μὲν παρόντα μετὰ σαρκὸς τὸν ἠγαπημένον, τὸν νοητὸν Ἰωσήφ. Ἔφη γὰρ ὁ μακάριος εὐαγγελιστὴς Ἰωάννης, ὅπως μέν τοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτὸν, ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν. Ἐπιγνόντες τοίνυν πεπαρῳνήκασιν εἰς αὐτόν. Ἀπεκτόνασι γὰρ, καὶ ὥσπερ εἴς τινα λάκκον καθῆκαν οἱ δείλαιοι, τὸ βαθὺ καὶ σκοτεινὸν τοῦ θανάτου βάραθρον, τουτέστι τὸν ᾅδην. Οὕτω γὰρ ἡμῖν αὐτὸν καὶ ὁ θεσπέσιος Δαβὶδ κατεσήμαινε λέγων ὡς πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεὸν, ὡς ἐκ προσώπου Χριστοῦ· Κύριε, ἀνήγαγες ἐξ ᾅδου τὴν ψυχήν μου, ἔσωσάς με ἀπὸ τῶν καταβαινόντων εἰς λάκκον. Ἄθρει δέ μοι τῶν ἱερῶν Γραμμάτων τὴν ἰσχὺν, καὶ τὸ πολὺ λίαν ἀπεξεσμένον εἰς τὸ ἀκριβές· Ὁ λάκκος, φησὶ, κενὸς, ὕδωρ οὐκ εἶχεν, ἵνα σαφῶς καὶ ἐναργῶς ὁ ᾅδης ἡμῖν διὰ τούτου κατασημαίνηται. Καὶ τίνα τρόπον, ἐρῶ· ὕδωρ μὲν γὰρ σύμβολον ἂν εἴη ζωῆς, ὡς ζωοποιόν. Ὕδωρ δὲ οὐκ εἶναί φησιν ἐν τῷ λάκκῳ. Τῶν γὰρ ζωῆς ἐστερημένων νοοῖτ' ἂν εἰκότως ὁ ᾅδης οἶκός τε καὶ ἐνδιαίτημα. Πλὴν ἀνεβιβάσθη τὸ παιδάριον. Ἀνεβίω δὲ καὶ ὁ Χριστὸς ἐκ νεκρῶν. Οὐ γὰρ γέγονε τῷ λάκκῳ κάτοχος. Οὐδὲ μεμένηκεν ὁ Χριστὸς εἰς ᾅδου, κεκένωκε δὲ μᾶλλον αὐτόν. Ἔφη γὰρ τοῖς ἐν δεσμοῖς· Ἐξέλθετε.","english":"But, as God says somewhere through the voice of the prophet, they brought him only the honor that comes from the tongue, having turned their mind elsewhere, and having removed their heart far away from the obligation to fulfill the things ordained through Moses. For they were devoted to teachings alone, and to the commandments of men. But they recognized the beloved one present in the flesh, the spiritual Joseph. For the blessed evangelist John said that indeed many even of the rulers believed in him, but because of the Pharisees they did not confess it. Having recognized him, then, they treated him with madness. For they killed him, and the wretched men cast him down as into a pit—the deep and dark abyss of death, that is, Hades. For thus the divine David also signified him to us, speaking as to the Father and God in the heavens, as from the person of Christ: \"Lord, you brought my soul up from Hades; you saved me from those who go down into the pit.\" And observe for me the power of the sacred Scriptures, and how very finely it has been polished to exactness: \"The pit,\" it says, \"was empty; it had no water,\" so that Hades may be clearly and vividly signified to us through this. And in what manner, I will say: water would be a symbol of life, as being life-giving. But it says there was no water in the pit. For Hades would reasonably be understood as the house and dwelling of those deprived of life. Nevertheless the boy was brought up. And Christ also came back to life from the dead. For he did not become held fast by the pit. Nor did Christ remain in Hades, but rather he emptied it. For he said to those in bonds: \"Come out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":294,"ref":"p294","source":"Ἐπειδὴ δὲ ἀνεβιβάσθη, καὶ οὐκ εἰς μακρὰν ὁ θεσπέσιος Ἰωσὴφ ἀπῆλθεν εἰς τὴν Αἰγυπτίων, ἐκπριαμένων αὐτὸν τῶν Ἰσμαηλιτῶν· ἦσαν δὲ ἀρωμάτων ἔμποροι. Ἀνεβίω μὲν γὰρ καὶ ὁ Χριστὸς, καὶ ἀναβέβηκεν ἐκ τοῦ λάκκου. Μεταπεφοίτηκε δὲ τὴν Ἰουδαίαν ἀφεὶς εἰς τὴν τῶν ἐθνῶν χώραν· περιφερόντων αὐτὸν τῶν νοητῶν Ἰσμαηλιτῶν, τουτέστι, τῶν ἐν ὑπακοῇ Θεοῦ· ἑρμηνεύεται γὰρ οὕτως ἡ λέξις. Τίνες δ' ἂν εἶεν οἱ τοιοίδε; Πάλιν οἱ μακάριοι μαθηταὶ, τὸ οὖς ὑποθέντες τοῖς διὰ Χριστοῦ παιδεύμασι, καὶ ἀπαρχὴ γεγονότες τῶν εὐδοκιμούντων ἐν ὑπακοῇ καὶ πίστει, καὶ τοῖς ὑπὲρ νόμον αὐχήμασιν. Οἱ γὰρ τοιοίδε νοοῖντ' ἂν εἰκότως καὶ ἀρωμάτων ἔμποροι, τὸ Χριστοῦ μυστήριον εὐωδιάζοντες, καὶ ἁπάσης ἀρετῆς ἰδέαν ἐν ἰδίαις ψυχαῖς ἀναματτόμενοι γενικῶς. Οὗτοι τὸν Ἰησοῦν ἐξεπρίαντο τρόπον τινὰ, πάντα μὲν ἀφέντες τὰ ἐν νόμῳ λαμπρὰ, τὸν ἕνα δὲ καὶ πολύτιμον ἐμπορευσάμενοι μαργαρίτην, κατὰ τὴν αὐτοῦ τοῦ Σωτῆρος παραβολήν. Οὗτοι τοῖς ἔθνεσι διεκόμισαν τὸν Χριστὸν, ἱερουργοῦντες τὸ Εὐαγγέλιον, καὶ ἀνὰ πᾶ σαν τὴν ὑφ' ἥλιον κηρύττοντες ὡς Θεὸν καὶ Κύριον, καὶ ὡς λίθον ἐκλεκτὸν, ἀποδοκιμασθέντα μὲν παρὰ τῶν ἐν νόμῳ καὶ νοητῶν οἰκοδόμων, ἐκλεκτὸν δὲ καὶ ἔντιμον παρὰ Θεῷ, καὶ εἰς κεφαλὴν γωνίας κείμενον. Πλὴν ὅτι κεκώλυκεν ὁ Ῥουβεὶμ φονῶντας τοὺς ἀδελφούς· δεδυσφόρηκε δὲ καὶ Ἰούδας. Καὶ ἦν μὲν Ῥουβεὶμ πρωτότοκος· Ἰούδας γε μὴν ἐκ τῆς εἰς βασιλείαν κεκλημένης φυλῆς.","english":"But when he was brought up, and not long after the inspired Joseph departed into the land of the Egyptians, the Ishmaelites having bought him; and they were traders in spices. For Christ also came to life and has come up out of the pit. But he transferred to Judea, leaving for the country of the Gentiles; the spiritual Ishmaelites carrying him about, that is, those in obedience to God; for the word is interpreted thus. And who would such people be? Again, the blessed disciples, who put their ear to the teachings through Christ, and became a firstfruit of those approved in obedience and faith, and in boasts beyond the law. For such people would reasonably be understood also as traders in spices, giving forth the sweet fragrance of the mystery of Christ, and tracing in their own souls the form of every virtue generally. These bought Jesus in a certain manner, leaving behind all the splendid things in the law, and trading for the one precious pearl, according to the Savior's own parable. These conveyed Christ to the Gentiles, ministering the Gospel, and proclaiming throughout all the earth under the sun that he is God and Lord, and as a chosen stone, rejected indeed by the builders in the law and the spiritual builders, but chosen and honored by God, and laid as the head of the corner. Except that Reuben prevented his brothers when they were murdering; and Judah also was grieved. And Reuben was the firstborn; Judah, however, was from the tribe called to kingship.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":295,"ref":"p295","source":"Οὐκοῦν ὅσοι τὴν τοῦ πρωτοτόκου συμμορφίαν πεπλουτήκασι, εἴπερ ἧσαν ἐξ Ἰουδαίων, καὶ ὅσοι κέκληνται πρὸς τὴν τῶν οὐρανῶν βασιλείαν, τὸ διὰ Χριστοῦ προσηκάμενοι κήρυγμα, δεδυσφορήκασιν οὐ μικρῶς ἐπὶ τοῖς κατ' αὐτοῦ τολμήμασιν. Ἦσαν γὰρ, ἦσαν οὐκ εὐαρίθμητοι κατ' ἐκεῖνο καιροῦ, κατά τε τὴν Ἱερουσαλὴμ καὶ τὴν ἑτέραν τῶν Ἰουδαίων χώραν, οἱ λελυπημένοι καὶ\n\nσυναλγήσαντες Χριστῷ ἠτιμασμένῳ. Τεθρήνηκε δὲ ὁ πατὴρ τὸν Ἰωσήφ· Οὐ γὰρ ἤθελε παρακληθῆναι, φησίν. Πάρεστι δὴ οὖν κἀντεῦθεν ἰδεῖν ὅτι λελύπηκεν οὐ μετρίως τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεὸν ἡ εἰς Χριστὸν παροινία καὶ τὰ μιαιφόνα τῶν Ἰουδαίων ἐγχειρήματα. Προσκεκρούκασι δὲ οὕτω δεινῶς, ὡς παραιτεῖσθαι παράκλησιν, μονονουχὶ δὲ καὶ ἀνέχεσθαι μηδενὸς εἴπερ ἕλοιτό τις τὰς ὑπὲρ αὐτῶν ποιεῖσθαι λιτάς. Ἐλιπάρουν μὲν γὰρ οἱ προφῆται πολλάκις, καὶ σώζεσθαι παρεκάλουν τὸν Ἰσραήλ· καίτοι δεδρακότα τὰ ἐπέκεινα λόγου παντὸς κατὰ τῶν προφητῶν. Κατενόησε δὲ τὴν ἡμερότητα πολλάκις Θεός· οἰκέται γὰρ ἦσαν οἱ κινδυνεύσαντες Ἐπεὶ δὲ πεπαρῳνήκασιν εἰς αὐτὸν τὸν Χριστὸν, ἀπαράκλητος ὁ Πατὴρ, δυσανάτρεπτος ὁ θυμός. Ὕβρισται γὰρ οὐκ ἔτι τις προφήτης, ἀλλ' ὁ τῶν ὅλων Σωτὴρ, ὁ Δεσπότης τῶν προφητῶν, τουτέστι Χριστὸς, δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τοῦ Ἰούδα καὶ τῆς Θάμαρ. αʹ. Σκοπὸς τῇ θεοπνεύστῳ Γραφῇ, τὸ Χριστοῦ μυστήριον διὰ μυρίων ὅσων ἡμῖν κατασημῆναι πραγμάτων.","english":"Therefore all who have been enriched with the likeness of the firstborn—if indeed they were from the Jews—and all who have been called to the kingdom of the heavens, having received the proclamation through Christ, were not a little grieved at the audacious deeds committed against him. For there were, there were not a few at that time, both in Jerusalem and in the other territory of the Jews, who were grieved and\n\nsuffered together with Christ when he was dishonored. And the father mourned for Joseph: For he was unwilling, it says, to be comforted. So from this too it is possible to see that the outrage against Christ and the murderous undertakings of the Jews grieved no moderately the Father and God in the heavens. And they have offended so grievously as to refuse comfort, and almost to endure no one at all if someone should choose to make supplications on their behalf. For the prophets often pleaded, and urged that Israel be saved—though it had done things beyond all reason against the prophets. And God often considered his gentleness; for those who were in danger were servants. But since they have raged madly against Christ himself, the Father is unconsoled, his wrath inflexible. For it is no longer some prophet who has been insulted, but the Savior of all things, the Master of the prophets, that is, Christ, through whom and with whom be the glory to God and the Father with the Holy Spirit unto the ages of ages. Amen. Concerning Judah and Tamar. 1. The aim of the God-inspired Scripture is to signify to us the mystery of Christ through countless things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":296,"ref":"p296","source":"Παρεικάσαι δ' ἄν τις αὐτὴν λαμπρᾷ καὶ ἀξιαγάστῳ πόλει, καὶ οὐ μίαν ἐχούσῃ τὴν βασιλέως εἰκόνα, πλείστας δὲ ὅσας, καὶ ἐν τόπῳ παντὶ ἀνατεθειμένας περιφανῶς. Ἄθρει γὰρ ὅπως τῶν εἰς τοῦτο τελούντων διηγημάτων οὐδὲν μὲν παρίησιν, ἔρχεται δὲ διὰ πάντων. Κἂν εἰ ἔχοι τι τὸ ἀκαλλὲς τῆς ἱστορίας ὁ λόγος, δι' οὐδενὸς ποιεῖται τὰ τοιάδε τυχὸν, ἔς τ' ἂν αὐτῇ τὸ προκείμενον ἐξυφαίνηται καλῶς· Ποιεῖσθαι γὰρ κατάῤῥησιν τῆς τῶν ἁγίων ζωῆς οὐ σκοπὸς αὐτῇ· πολλοῦ γε καὶ δεῖ· διαμορφοῦν δὲ μᾶλλον ἡμῖν τοῦ μυστηρίου τὴν γνῶσιν, δι' ὧν ἂν γένοιτο σαφής τε καὶ ἀληθὴς ὁ ἐπ' αὐτῷ λόγος· καὶ οὐδαμόθεν ἔχων τὸ ἐπιτιμᾶσθαι δεῖν, ὡς τῆς ἀληθείας ἡμαρτηκώς. Γράφεται τοίνυν ἡμῖν ὡς ἐν τῷ Ἰούδᾳ πάλιν, καὶ μέντοι καὶ τῇ Θάμαρ, τῆς τοῦ Σωτῆρος οἰκονομίας τὸ μυστήριον. Ἐγένετο γὰρ, φησὶν, ἐν τῷ καιρῷ ἐκείνῳ, κατέβη Ἰούδας ἀπὸ τῶν ἀδελφῶν αὐτοῦ, καὶ ἀφίκετο πρὸς ἄνδρα τινὰ Ὀδολαμίτην, ᾧ ὄνομα Ἵρας. Καὶ εἶδεν ἐκεῖ Ἰούδας θυγατέρα ἀνθρώπου Χαναναίου, ᾗ ὄνομα Σαβά. Καὶ ἔλαβεν αὐτὴν, καὶ εἰσῆλθε πρὸς αὐτὴν, καὶ συλλαβοῦσα ἔτεκεν υἱὸν, καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Ἥρ. Καὶ συλλαβοῦσα πάλιν, ἔτεκεν υἱὸν, καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Αὐνᾶν. Καὶ προσθεῖσα, ἔτι ἔτεκεν υἱὸν, καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Σηλώμ. Παῖδες μὲν οὖν οὖτοι γεγόνασι τῷ Ἰούδᾳ τρεῖς. Ἐπειδὴ δὲ εἰς ἥβην ἧκον οἱ νεανίαι, δέχεται τὴν Θάμαρ, καὶ τῷ πρωτοτόκῳ συγκαθείργνυσι, τουτέστι, τῷ Ἥρ. Ἐπειδὴ δὲ ἦν πονηρὸς ἐν ὀφθαλμοῖς τοῦ Θεοῦ, πρὸ παίδων γονῆς τῶν καθ' ἡμᾶς ἀπηλλάττετο. Ἀπέκτεινε γὰρ, φησὶν, αὐτὸν ὁ Θεός.","english":"One might compare it to a splendid and admirable city, one that has not just a single image of the king but as many as can be, set up conspicuously in every place. For observe how it omits none of the narratives that contribute to this end, but goes through them all. And even if the account of the history has something unseemly, it makes nothing of such things, perhaps, until the intended purpose is well woven together for it. For it is not its aim to make a declaration of the life of the saints—far from it—but rather to shape for us the knowledge of the mystery, through whatever would make the account concerning it clear and true, and nowhere liable to be censured as having erred from the truth. Therefore, as in the case of Judah again, and indeed also Tamar, the mystery of the Savior's economy is written for us. For it came to pass, it says, in that time, that Judah went down from his brothers, and came to a certain man, an Adullamite, whose name was Hirah. And Judah saw there the daughter of a Canaanite man, whose name was Shua. And he took her, and went in to her, and she conceived and bore a son, and called his name Er. And she conceived again, and bore a son, and called his name Onan. And adding further, she bore yet another son, and called his name Shelah. So these three children were born to Judah. And when the young men came to puberty, he receives Tamar and shuts her up with the firstborn, that is, with Er. But since he was evil in the eyes of God, he was removed before the begetting of children according to our reckoning. For God killed him, it says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":297,"ref":"p297","source":"Εἶτα προτρέπει τὸν Αὐνᾶν ὁ πατὴρ, τῇ τοῦ ἀδελφοῦ συγκατευνάζεσθαι γυναικὶ, καὶ ἀναστῆσαι σπέρμα τῷ κατοιχομένῳ. Ὁ δὲ, ἐπείπερ οὐκ αὐτοῦ φησιν ἔμελλεν ἔσεσθαι τὸ γεννώμενον, τὸν συνόδου νόμον ἠδίκει, καταχέων εἰς γῆν, καὶ οὐχὶ μᾶλλον ἐδίδου τὴν σποράν. Διόλλυται δὲ καὶ οὗτος εὐθὺς ἐκ θείας ὀργῆς. Οὗ γεγονότος, ἐδεδίει λοιπὸν ὁ Ἰούδας τὸν τρίτον αὐτῇ συγκατοικίζειν υἱὸν, φημὶ δὴ τὸν Σηλώμ. Καὶ τῶν εἰς τοῦτο δειμάτων ἡ πρόφασις ἦν, Μὴ ἄρα πως καὶ αὐτὸς ἀπόλοιτο, φησίν. Ἐποιεῖτο δὲ σκῆψιν τοῦ μὴ χρῆναι πληροῦν τὸν γάμον, τὸ τῆς τοῦ παιδὸς ἡλικίας κομιδῇ βραχύ. Εἶπε γὰρ, φησὶ, τῇ νύμφῃ αὐτοῦ· Κάθου χήρα ἐν τῷ οἴκῳ τοῦ πατρός σου, ἕως μέγας γένηται Σηλὼμ ὁ υἱός μου. Εἶπε γάρ· Μή ποτε ἀποθάνῃ καὶ οὗτος, ὥσπερ οἱ ἀδελφοὶ αὐτοῦ. Ἀπελθοῦσα δὲ Θάμαρ ἐκάθητο, ἐν τῷ οἴκῳ τοῦ πατρὸς αὐτῆς. Εἶτα καιροῦ διαγεγονότος, δεδυσφόρηκεν ἡ Θάμαρ ἐπὶ τῷ μελλησμῷ τοῦ γάμου. Συνίησι δὲ ἤδη πως, ὡς οὐκ ἂν οἴσει πρὸς πέρας αὐτῇ τὸ ἐπηγγελμένον ὁ κηδεστής. Σκήπτεται δὲ μᾶλλον ἀνατιθεὶς εἰς ὑπέρθεσιν καὶ εἰς ἐλπίδας οὐκ ἐσομένας τὸ προσδοκηθέν. Καὶ τί δὴ ἄρα πρὸς τοῦτο μηχανᾶται λοιπόν; Ἀπηγγέλη, φησὶ, τῇ Θάμαρ τῇ νύμφῃ αὐτοῦ, λέγοντες· Ἰδοὺ ὁ πενθερός σου ἀναβαίνει εἰς Θαμνὰ κεῖραι τὰ πρόβατα αὐτοῦ. Καὶ περιελομένη τὰ ἱμάτια τῆς χηρεύσεως ἀφ' ἑαυτῆς, περιεβάλ[λ]ετο θέριστρον, καὶ","english":"Then the father urged Onan to lie with his brother's wife and raise up seed for the deceased. But he, since he said the child to be born would not be his own, did wrong to the law of union, pouring it out onto the ground, and not rather giving his seed. And he too was destroyed at once by divine wrath. When this had happened, Judah thereafter was afraid to settle his third son with her, I mean Shelah. And the pretext for these fears was, he says, \"Lest perhaps he too should perish.\" But he made a pretense that the marriage ought not to be consummated, namely the very brief age of the boy. For he said, it says, to his bride: \"Sit as a widow in your father's house until Shelah my son grows up.\" For he said: \"Lest perhaps he too die, like his brothers.\" And Tamar departed and sat in her father's house. Then, when time had passed, Tamar was distressed at the delay of the marriage. And she already understood somehow that her father-in-law would not bring the promise to fulfillment for her. But he was rather making excuses, deferring it and putting off the expected thing into hopes that would not come to be. And what then does she contrive for this? It was announced, it says, to Tamar his bride, saying: \"Behold, your father-in-law is going up to Timnah to shear his sheep.\" And she, having taken off the garments of her widowhood from herself, put on a veil, and","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":298,"ref":"p298","source":"ἐκαλλωπίσατο, καὶ ἐκάθητο πρὸς ταῖς πύλαις Αἰνὰν, ἥ ἐστιν ἐν παρόδῳ Θαμνά. Εἶδε γὰρ ὅτι μέγας γέγονεν ὁ υἱὸς αὐτοῦ Σηλὼμ, αὐτὸς δὲ οὐκ ἔδωκεν αὐτὴν αὐτῷ γυναῖκα. Καὶ ἰδὼν αὐτὴν ὁ Ἰούδας, ἔδοξεν αὐτὴν πόρνην εἶναι. Κατεκαλύψατο γὰρ τὸ πρόσωπον αὐτῆς, καὶ οὐκ ἐπέγνω αὐτήν. Εἶτα συνηρπάζετο πρὸς ἐπιθυμίαν· αἰτοῦντι δὲ τῷ γυναίῳ μισθώματα, πέμψειν ἔριφον ἐπηγγέλλετο, ὅμηρά τε τῆς ἐπαγγελίας αἰτούσῃ, δίδωσι τὴν ῥάβδον, καὶ τὸν δακτύλιον, καὶ τὸν ὁρμίσκον· τουτέστι κόσμημά τι τῶν περὶ τὴν δέριν (οἰηθείη δ' ἄν τις, καὶ μάλα εἰκότως, ἅτε δὴ Χαλδαῖον ὄντα τὸν Ἰούδαν, μὴ ἐν ῥᾳθυμίᾳ γενέσθαι τοῦ κατακλίνεσθαι φιλεῖν)· φιλόκοσμοι γὰρ οἱ Χαλδαῖοι, χρυσῷ δὲ καὶ χεῖρας καὶ δέριν καταλαμπρύνουσι, καὶ αὐτὴν δὲ τρίχα στεφανοῦσιν ἔσθ' ὅτε. Νενόμισται δὲ καὶ τοῦτο παρ' αὐτοῖς καὶ ἀνδροπρεπὲς, γνώρισμά τε τῆς ἀνωτάτω λοιπὸν εὐγενείας καὶ τῶν εἰς ἀνδρείαν ἐπαίνων οὐκ ἀμοιροῦν. Τούτων δὲ ὧδε τετελεσμένων, ᾤχετο μὲν ὁ Ἰούδας οἷπερ ἦν ἐν ἀρχαῖς ὁ σκοπὸς αὐτῷ. Ἡ δὲ πρὸς τὴν τοῦ πατρὸς ἑστίαν ἀνεκομίζετο, καὶ δὴ καὶ ἐν καλῷ τῆς ἐλπίδος ἦν κυοφοροῦσα λοιπόν. Ἐπειδὴ δὲ τοῦτο μεμάθηκεν ὁ Ἰούδας, τεθνάναι δεῖν ἔφη τὸ γύναιον ὡς πεπορνευμένον. Ὡς δὲ ἦν ἐν ἐσχάτοις, παρέδειξεν αὐτῷ τὴν ῥάβδον καὶ τὰ λοιπὰ, λέγουσα· Ἐκ τοῦ ἀνθρώπου οὗτινος ταῦτά ἐστιν, ἐγὼ ἐν γαστρὶ ἔχω. Καὶ εἶπεν· Ἐπίγνωθι τίνος ὁ δακτύλιος, καὶ ὁ ὁρμίσκος, καὶ ἡ ῥάβδος αὕτη. Ἐπέγνω δὲ Ἰούδας καὶ εἶπε, δεδικαίωται Θάμαρ ἢ ἐγώ. Οὗ ἕνεκα οὐκ ἔδωκα αὐτὴν Σηλὼμ τῷ υἱῷ μου; Καὶ οὐ προσέθετο ἔτι γνῶναι αὐτήν.","english":"she adorned herself, and sat at the gates of Ainan, which is on the road to Thamna. For she saw that her son Selom had grown great, yet he had not given her to him as a wife. And Judah, seeing her, supposed her to be a harlot. For she had covered her face, and he did not recognize her. Then he was carried away by desire; and when he asked the woman for her wages, he promised to send a kid, and when she asked for pledges of the promise, he gave her the staff, and the ring, and the necklace—that is, an ornament of those things about the neck (and one might suppose, quite reasonably, since Judah was a Chaldean, that he was not careless in the habit of adorning himself for lying down); for the Chaldeans are lovers of ornament, and they make their hands and neck shine with gold, and sometimes they even crown their very hair. And this has been customary among them, and is reckoned manly, a mark of the highest nobility and not without praise for courage. When these things had been accomplished thus, Judah departed to the goal he had in mind from the beginning. But she returned to her father's house, and indeed she was now in the fair hope of her expectation, being with child. And when Judah learned this, he said the woman must die, as having played the harlot. But when she was at the last extremity, she showed him the staff and the rest, saying: \"By the man whose these are, I am with child.\" And she said: \"Recognize whose is the ring, and the necklace, and this staff.\" And Judah recognized them and said, \"Thamar has been justified rather than I. For this cause I did not give her to Selom my son?\" And he did not again know her.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":299,"ref":"p299","source":"Ἐγένετο δὲ, φησὶν, ἡνίκα ἔτικτε, καὶ τῇδε ἦν δίδυμα ἐν τῇ γαστρὶ αὐτῆς. Ἐγένετο δὲ ἐν τῷ τίκτειν αὐτὴν, ὁ εἷς προεξήνεγκε τὴν χεῖρα αὐτοῦ. Λαβοῦσα δὲ ἡ μαῖα, ἔδησεν ἐπὶ τὴν χεῖρα αὐτοῦ κόκκινον, λέγουσα· Οὗτος ἐξελεύσεται πρότερος· ὡς δὲ ἐπισυνήγαγε τὴν χεῖρα, εὐθὺς ἐξῆλθεν ὁ ἀδελφὸς αὐτοῦ. Ἡ δὲ εἶπε· Τί διεκόπη διὰ σὲ φραγμός; Καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ, Φαρές. Μετὰ τοῦτο ἐξῆλθεν ὁ ἀδελφὸς αὐτοῦ, ἐφ' ὧν ἦν ἐν τῇ χειρὶ αὐτοῦ τὸ κόκκινον· καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ, Ζαρᾶ. Καὶ ταυτὶ μὲν ἔφην ἀπό γε τοῦ γράμματος. Κεκρυμμένος δὲ πάλιν τῶν ἀναγκαίων ὁ νοῦς. Ὃν καὶ ὅπως ἂν ἔχοι, διασκεψόμεθα, καὶ οὐκ εἰς μακράν. βʹ. Χρῆναι δὲ οἶμαι καὶ πρό γε τῶν ἄλλων ἐκεῖνο εἰπεῖν, ὅτι κἂν εἰ γένοιντό πως ἐν τοῖς οὐ σφόδρα σεμνοῖς οἱ δόξαν ἔχοντες τὴν διαφανῆ παρά γε τῇ θεοπνεύστῳ Γραφῇ, Θεοῦ τι τῶν ἀναγκαίων εἰς ὄνησιν εὖ μάλα διοικουμένου, διωσόμεθά ποι μακρὰν τὸ ἐκ τοῦ σκανδαλίζεσθαι βλάβος· εἰ ἐν λόγῳ ποιούμεθα τὸ εἶναι σοφοὶ καὶ ἀγχίνοοι, καὶ τῶν οἰκονομικῶς χρειωδέστατα δρωμένων οὐκ ἀνεπιστήμονες. Ἐννοῶμεν γὰρ, ὅτι καὶ ὁ μακάριος προφήτης Ὠσηὲ γυναῖκα μὲν πόρνην ἑαυτῷ κατεμισθοῦτό ποτε, καὶ τὸν οὕτω διαβεβλημένον οὐ παρῃτεῖτο γάμον, καὶ τέκνων ἀπηχθημένων κεχρημάτικε πατήρ· οἷς ἦν ὀνόματα· Οὐ λαός μου, καὶ, Οὐκ ἠλεημένη. Καὶ τί τὸ χρῆμα καὶ ἐπὶ τίσιν ἐπράττετο, διειπεῖν οὐκ ὀκνήσομεν. Ἐπειδὴ γὰρ τοῖς τῶν προφητῶν κηρύγμασιν ἀντεφέροντο τῶν ἐξ Ἰσραὴλ οἱ δοκοῦντες εἶναι περιφανέστατοι, καὶ ἀπαράδεκτος αὐτοῖς ὁ θεῖος ἦν λόγος·","english":"And it came to pass, he says, when she was giving birth, that there were twins in her womb. And it came to pass, when she was giving birth, that one put forth his hand. And the midwife took it and tied a scarlet thread on his hand, saying, \"This one will come out first.\" But when he drew back his hand, immediately his brother came out. And she said, \"Why was the breach broken through on your account?\" And she called his name Phares. After this his brother came out, on whose hand was the scarlet thread; and she called his name Zara. And these things I have said from the letter. But again the meaning of the necessary things is hidden. Which, whatever it may be, we shall examine, and not at length. 2. But I think it necessary to say this before the other things, that even if those who have a brilliant reputation in the divinely inspired Scripture somehow come to be found among things not very honorable, God directing some of the necessary things very well for benefit, we shall ward off far from us the harm that comes from being scandalized—if we reckon in word to be wise and quick-minded, and are not ignorant of the things most necessarily done by economy. For let us consider that even the blessed prophet Hosea once hired for himself a harlot as a wife, and did not refuse a marriage so discredited, and was called the father of hated children, whose names were \"Not my people\" and \"Not pitied.\" And what the matter was and for what reasons it was done, we shall not hesitate to explain. For since those of Israel who seemed to be most distinguished were opposing the preachings of the prophets, and the divine word was unacceptable to them—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":300,"ref":"p300","source":"ἐπράττετο διὰ τῶν ἁγίων ἐκεῖνα κατὰ καιροὺς, ἵνα κἂν γοῦν ἐν αὐτοῖς τοῖς δρωμένοις τὰ ἐσόμενα βλέποντες καθάπερ ἐν πίνακι λαμπρῶς καὶ ἀναφανδὸν γεγραμμένα, πρὸς τὴν τοῦ συμφέροντος εὕρεσιν καταθεῖεν τὸν νοῦν, καὶ πρός γε τὸ δεῖν ἑλέσθαι τὸ ὠφελοῦν αὐτοί τε μεταφοιτήσειαν, ἀναπείθοιεν δὲ καὶ ἑτέρους. Ἐμάνθανον γὰρ, ὅτι καὶ οὐ λαὸς ἔσονται κατὰ καιροὺς, καὶ ἐν τοῖς οὐκ ἠλεημένοις κατατετάξονται, σκληροί τε καὶ ἀφιλήκοοι, καὶ τί γὰρ οὐχὶ τῶν τοιούτων ἠῤῥωστηκότες καὶ μέχρι παντὸς ἐξεληλεγμένοι; Τὸ δέ γε τῇ πόρνῃ συγκατηυλίσθαι τυχὸν τὸν προφήτην, τύπος ἦν ἄρα Θεοῦ, καθάπερ τινὶ πόρνῃ καὶ μυσαρωτάτῃ γυναικὶ τῇ τῶν Ἰουδαίων Συναγωγῇ συνῳκηκότος τρόπον τινὰ, καὶ παίδων γένεσιν τὴν ἀπηχθημένην ἀπ' αὐτῆς ἑλομένου. Ἐννοοῦντες οὖν ἄρα τῆς κατὰ καιροὺς οἰκονομίας τοὺς τρόπους, ψόγου καὶ καταβοῆς τῆς ἐπί γε τῷ πορνεῦσαι, φημὶ, αὐτήν τε τὴν Θάμαρ καὶ μέντοι καὶ τὸν\n\nἸούδαν εἰκότως ἀπαλλάξομεν· σύνοδον δὲ μᾶλλον οἰκονομικὴν γενέσθαι φαμέν. Ἡ μὲν γὰρ ἐπεθύμει γονῆς ἐλευθέρας, τοῦ κατὰ νόμον συνῳκηκότος ἐστερημένη· ὁ δὲ ἦν ἤδη πως οὐκ ἐν αἰτίᾳ πολλῇ τοῦ καὶ, εἴπερ ἕλοιτο, συνελθεῖν ἑτέρᾳ, τεθνεώσης αὐτῷ τῆς πρώτης. Κοινωνίας δὲ τῆς πνευματικῆς καὶ μὴν καὶ τόκου τοῦ νοητοῦ σύνοδός ποι πάντως ἡμῖν καὶ ἀπότεξις σωματικὴ καταγράψειεν ἂν ἐφ' ἑαυτῆς τοὺς τύπους. Χειραγωγηθείη γὰρ ὧδε καὶ οὐχ ἑτέρως ἂν μᾶλλον ἐπὶ τὸ ἀληθὲς ὁ ἀνθρώπινος νοῦς. γʹ. Καταβέβηκε τοίνυν Ἰούδας, καὶ ἀφίκετο πρὸς ἄνθρωπον, ᾧ ὄνομα Ἵρας. Αἰπόλος δὲ οὗτος καὶ τεχνίτης τὰ ποιμενικά.","english":"These things were being done through the saints at various times, so that, seeing what was to come in the very deeds themselves, as it were brightly and openly written on a tablet, they might apply their minds to finding what was beneficial, and might themselves turn toward choosing what was profitable, and persuade others as well. For they were learning that at times they would not be a people, and would be ranked among those who had not obtained mercy, hard and unwilling to hear, and what sort of ailment had they not suffered, and to what end had they not been exposed? But that the prophet lodged with the harlot was perhaps a type of God, who in a manner had dwelt with the Synagogue of the Jews as with a harlot and most polluted woman, and had chosen from her the generation of children that was hated by her. Considering, then, the ways of the dispensation at various times, we shall reasonably free from blame and reproach both Thamar herself for having played the harlot, I say, and indeed Judas as well; rather, we say that it was an oikonomic union. For she desired freeborn offspring, being deprived of him who had dwelt with her according to the law; and he was already in some way not greatly at fault for coming together with another, if he should choose to, since his first wife had died. And indeed a union of spiritual fellowship and of intellectual offspring—a bodily offspring would in every way depict for us the types in itself. For in this way, and not otherwise, would the human mind be led by the hand toward the truth. 3. Judas therefore went down and came to a man whose name was Hiras. He was a goatherd and a craftsman in pastoral matters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":301,"ref":"p301","source":"Καὶ τὴν Σαβᾶν ἐκεῖσε θεασάμενος, ἐποιεῖτο μὲν σύνοικον, μητέρα δὲ καὶ τριῶν ἀπέδειξε τέκνων· Ἣρ δὴ λέγω καὶ Αὐνᾶν, καὶ μέντοι καὶ Σηλώμ. Καὶ ὁ μὲν Ἣρ δερμάτινος, τουτέστι σάρκινος, ἑρμηνεύεται· πεπληγὼς δὲ καρδίαν Αὐνᾶν· ἐκσπασμὸς δὲ ὁ τρίτος, ἤγουν ὑπόλυσις καὶ εἰρήνευσις. Καταβέβηκε δὲ καὶ ἐξ οὐρανῶν, καθάπερ ἔκ τινος ἁγίας γῆς, ὁ μονογενὴς τοῦ Θεοῦ Λόγος, ὁ ἀληθῶς ὑμνούμενος, καὶ τῆς βασιλείας τὴν δόξαν φυσικῶς ἀνημμένος. Τουτὶ γὰρ ἡμῖν τὸ Ἰούδα πρόσωπον ὑπεμφήνειεν ἄν· αἴνεσιν μὲν γὰρ ἡ τοῦ ὀνόματος σημασία δηλοῖ. Βασιλικωτάτη δὲ τῶν ἄλλων, καὶ ἐν ταῖς εἰς ἄκρον ὑπεροχαῖς ἡ Ἰούδα τέθειται φυλή. Τοιγάρτοι καὶ ὁ θεσπέσιος Ἰακὼβ, τὴν ἐπ' αὐτῷ ποιούμενος εὐλογίαν, Ἰούδα φησὶ, Σὲ αἰνέσαισαν οἱ ἀδελφοί σου. Μεμαρτύρηκε δὲ καὶ ὁ σοφώτατος Παῦλος, ὡς ἐκ τῆς Ἰούδα φυλῆς ἀνέφυ Χριστὸς, ὁ παρὰ πάσης κτίσεως ὑμνούμενος. Καταβέβηκε τοίνυν ὁ μονογενὴς τοῦ Θεοῦ Λόγος, καὶ ἐπεφοίτησε μὲν τῇ ἐρήμῳ Μαδιὰμ διαποιμαίνοντι τότε τῷ μακαρίῳ Μωσεῖ. Ὤφθη γὰρ αὐτῷ ἐν εἴδει πυρὸς ἐν τῇ βάτῳ, καὶ συνήφθη τρόπον τινὰ δι' αὐτοῦ, καθάπερ ἀλλοφύλῳ Χαναναίᾳ γυναικὶ, τῇ κατ' Αἴγυπτον Συναγωγῇ τῶν υἱῶν Ἰσραήλ· καθάπερ ἀμέλει καὶ ὁ Ἰούδας διὰ τοῦ ποιμαίνοντος τῇ Σαβᾷ, ἢ διερμηνεύεται ὕψωσίς τε καὶ ἔπαρσις. Κεκλημένη γὰρ ὥσπερ εἰς οἰκειότητα τὴν ὡς πρὸς Θεὸν ἡ τῶν Ἰουδαίων Συναγωγὴ, χθαμαλὴ μὲν ἦν οὐκέτι καὶ πεπατημένη, καὶ τὸ τῆς δουλείας ἔχουσα σμικροπρεπὲς, ὑψηλὴ δὲ γέγονε καὶ διαφανής. Λελύτρωται γὰρ ὡς ἐκ καμίνου σιδηρᾶς, καὶ ἐξ οἴκου δουλείας, κατὰ τὸ γεγραμμένον.","english":"And having seen Shua there, he made her his wife, and he showed her to be the mother of three children—I mean Er, Onan, and indeed Shelah. And Er is interpreted as “leathern,” that is, “fleshy”; and Onan as “striking the heart”; and the third as “a drawing out,” that is, “a release and pacification.” And the only-begotten Word of God has come down also from the heavens, as from some holy land, the one truly hymned, and having naturally kindled the glory of the kingdom. For this is what the figure of Judah would suggest to us; for the meaning of the name indicates “praise.” And the tribe of Judah is set as the most kingly of the others, and in the highest pre-eminences. Therefore also the inspired Jacob, making his blessing upon him, says, “Judah, your brothers shall praise you.” And the most wise Paul has also testified that Christ sprang from the tribe of Judah, the one hymned by all creation. The only-begotten Word of God, then, has come down, and he visited the wilderness of Midian when the blessed Moses was then shepherding. For he appeared to him in the form of fire in the bush, and was joined in a certain manner through him, as to a foreign Canaanite woman, to the Synagogue of the sons of Israel in Egypt; just as indeed also Judah did through the one shepherding with Shua, which is also interpreted as “exaltation and elevation.” For the Synagogue of the Jews, having been called as it were into familiarity with God, was no longer lowly and trampled down, and having the meanness of slavery, but has become lofty and radiant. For it has been redeemed as from an iron furnace, and from a house of slavery, according to what is written.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":302,"ref":"p302","source":"Εἶτα τῆς ἐν Αἰγύπτῳ Συναγωγῆς τῆς ὡς ἀλλοφύλου τε καὶ εἰδωλολατρούσης ποτὲ τρεῖς γεγόνασι λαοὶ, τὴν υἱῶν τάξιν ἀποπληροῦντες Θεῷ, καὶ μιᾶς μὲν ὥσπερ ἐκπεφυκότες μητρὸς, μερισάμενοι δὲ τὴν ἐν χρόνῳ γένεσιν. Καὶ τίνα δὴ τρόπον, ἐροῦμεν οὐκ εἰς μακράν. Εἶτα τὴν Θάμαρ πρώτῳ μὲν τῷ Ἣρ, ὃς ἦν πρωτότοκος, συνῆψεν Ἰούδας. Ἐπεὶ δὲπονηρὸν ὄντα διώλεσε Θεὸς, διαδέχεται τὸν γάμον εὐθὺς ὁ Αὐνᾶν, ὃς ἦν καὶ γενέσει καὶ χρόνῳ δεύτερος. Ὁ δὲ ἐπείπερ οὐκ ἤθελεν ἐγεῖραι σπέρμα τῷ ἀδελφῷ, συνδιόλλυται τῷ πρώτῳ, θείας καὶ αὐτὸν εἰς τοῦτο ὑπενεγκούσης ὀργῆς. Εἶτα τὸν τρίτον, τουτέστι, τὸν Σηλὼμ, οὐκ ἐφίησιν ὁ πατὴρ μεταποιεῖσθαι τοῦ γάμου, μὴ ἄρα τοῖς πρώτοις συναπόληται δεδιώς. Καὶ τί δὴ τὸ χρῆμα, διειπεῖν πειράσομαι σοφοῦντος Θεοῦ. Τὴν γάρ τοι πρώτην τε καὶ ἐν Αἰγύπτῳ Συναγωγὴν, ἣν ἀλλόφυλον εἶναι δεδώκαμεν, διά τοι τὸ λίαν ἀπηγριῶσθαι τότε τρόποις τε καὶ ἔθεσιν Ἑλληνικοῖς, μεταῤῥυθμίσας Θεὸς, διὰ πολιτείας ἐκ νόμου, νέαν ὥσπερ ἀπέδειξε Συναγωγὴν, καὶ οἱονεί πως ἑτέραν παρὰ τὴν πρώτην. Καὶ τοῦτό ἐστιν ἡ Θάμαρ. Ἄθρει δὲ, ὅπως καὶ ἐν ταῖς τῶν ὀνομάτων ἑρμηνείαις εὑρίσκεται τὸ μυστήριον. Διερμηνεύεται γὰρ ἡ Θάμαρ, ἔκλειψις, ἢ σαλευομένη. Σεσάλευται δὲ καὶ ἐκλέλοιπεν ἀληθῶς ἡ τῶν Ἰουδαίων Συναγωγή. Πῶς ἢ τίνα τρόπον; Οὐ γὰρ μεμένηκεν ἀκατάσειστος εἰς τὸ παντελὲς ἡ κατὰ νόμον λατρεία, παρακεχώρηκε δὲ τῇ ἐν πνεύματι. Καὶ εἰσεκομίσθη λοιπὸν ἡ διὰ Χριστοῦ, κατηγοροῦσα τῆς πρώτης, ὡς οὐκ ἐχούσης τὸ ἄμεμπτον.","english":"Then of the Synagogue in Egypt, which was once alien and idolatrous, there came to be three peoples, fulfilling for God the rank of sons, and as it were sprung from one mother, but having their birth divided in time. And in what manner this happened, we shall say before long. Then Judah joined Tamar first to Er, who was the firstborn. But when God destroyed him because he was wicked, Onan, who was second both in birth and in time, immediately succeeded to the marriage. And he, since he did not wish to raise up seed for his brother, was destroyed together with the first, divine wrath having been brought upon him for this. Then the father did not permit the third, that is, Shelah, to take over the marriage, fearing lest he be destroyed together with the first. And what this matter means, I shall attempt to explain, since God is wise. For the first Synagogue, which was also in Egypt, which we have granted to be alien, because it had then become exceedingly savage in Greek manners and customs, God transformed, through a way of life according to the law, and showed it to be as it were a new Synagogue, and in some way another beside the first. And this is Tamar. But observe how the mystery is found also in the interpretations of the names. For Tamar is interpreted as “eclipse,” or “shaken.” And truly the Synagogue of the Jews has been shaken and has failed. How, or in what manner? For the worship according to the law has not remained entirely unshaken, but has given way to that in the Spirit. And henceforth the Synagogue through Christ has been brought in, accusing the first, as not having what is blameless.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":303,"ref":"p303","source":"Ἡρμόσατο δὲ καὶ ὁ Χριστὸς τὴν Ἐκκλησίαν καθάπερ τινὰ παρθένον ἁγνὴν, τὴν ἀρχαίαν ἐκείνην καὶ πρώτην ἀφείς. Ἔκλειψις δὴ οὖν καὶ σαλευομένη ταύτῃτοι δικαίως ἡ τῶν Ἰουδαίων νοεῖται Συναγωγή. Ὅτι δὲ οὐδεὶς ἐν νόμῳ δικαιοῦται παρὰ Θεῷ, οὔτε μὴν ἐν τῇ τῶν\n\nἸουδαίων Συναγωγῇ τῆς τοῦ Θεοῦ γαληνότητος ἡ μέθεξις ἦν (Ὁ γὰρ νόμος ὀργὴν κατεργάζεται, κατὰ τὸ γεγραμμένον), ὑποφήνειεν ἂν αἰνιγματωδῶς τῶν Ἰούδα παίδων ἡ γένεσις, συνῳκηκότων τῇ Θάμαρ. Ἣρ μὲν γὰρ ὁ πρωτότοκός ἐστι δερμάτινος, ἤτοι γήϊνος. Ἐπείπερ δὲ ἦν πονηρὸς, θανάτῳ κατεδικάζετο. Πονηρὸς δὲ κατὰ τὸ ἀληθὲς ὁ πρῶτος ὤφθη λαὸς, καταγογγύζων Θεοῦ καὶ λέγων· Μὴ δυνήσεται ὁ Θεὸς ἑτοιμάσαι τράπεζαν ἐν ἐρήμῳ; Ἐπεὶ ἐπάταξε πέτραν, καὶ ἐῤῥύησαν ὕδατα, καὶ χείμαῤῥοι κατεκλύσθησαν, μὴ καὶ ἄρτον δύναται δοῦναι; Ἀλλὰ καὶ ὅτε τὴν γῆν τῆς ἐπαγγελίας κατασκεψάμενοι παρῆσαν οἱ ἀπεσταλμένοι, ὡς αὐτίκα δὴ μάλα ἀπολούμενοι μειρακιωδῶς ὠλοφύροντο, τὸν πάντα ἰσχύοντα Θεὸν ταῖς ἀπειθείαις περιυβρίζοντες. Τοιγάρτοι καὶ διολώλασι, καὶ εἰσβέβηκε μὲν οὐδεὶς εἰς τὴν γῆν τῆς ἐπαγγελίας, πέπτωκε δὲ τὰ κῶλα αὐτῶν ἐν τῇ ἐρήμῳ, κατὰ τὸ γεγραμμένον. Οὐκοῦν ὁ πρωτότοκος Ἣρ, τουτέστιν, ὁ πονηρός τε καὶ σαρκικὸς, διόλωλε πρῶτος, καρπὸν οὐδένα ἔχων εὐσεβείας. Τουτὶ γὰρ ὑπεμφήνειεν ἂν ἡμῖν ὡς ἐν τύπῳ πάλιν ἡ ἀπαιδία· εἰκόνες γὰρ ὥσπερ τῶν ἐν νοήσει τὰ αἰσθητά. Εἶτα μετ' ἐκεῖνον δεύτερος ὥσπερ τις υἱὸς τοῦ λυτρωσαμένου Θεοῦ, καὶ ἐξ οἴκου δουλείας ἐξαγαγόντος, ὁ μετ' ἐκείνους λαός·","english":"But Christ also joined the Church to himself like a pure virgin, having dismissed that ancient and first one. Therefore the Synagogue of the Jews is rightly understood as a failing and tottering thing. And that no one is justified before God in the law, nor indeed was there in the Synagogue of the Jews any participation in the calm of God (for the law works wrath, according to what is written), the birth of the children of Judah, who had lain with Tamar, would hint at darkly. For Er, the firstborn, is leathery, that is, earthly. And since he was wicked, he was condemned to death. And wicked in truth was the first people shown to be, murmuring against God and saying: Can God prepare a table in the wilderness? Since he struck the rock, and waters flowed, and torrents were poured out, can he also give bread? But also when those who had been sent out returned from spying out the land of promise, they wailed childishly as though about to perish at once, insulting God who is mighty in all things with their disobediences. Therefore they also perished utterly, and no one entered into the land of promise, but their limbs fell in the wilderness, according to what is written. So then the firstborn Er, that is, the wicked and fleshly one, perished first, having no fruit of piety. For childlessness would again hint this to us as in a type; for visible things are, as it were, images of things perceived by the mind. Then after him, as a second son, as it were, of God who redeemed and led them out of the house of bondage, came the people after those.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":304,"ref":"p304","source":"ὃς διεκομίσθη μὲν τὸν Ἰορδάνην, στρατηγοῦντος Ἰησοῦ, κεκληρονόμηκε δὲ τὴν γῆν τῆς ἐπαγγελίας. Γέγονε δὲ μετὰ τοῦτο καὶ ὑπὸ κριτὰς, ἀλλ' ὑποπέπτωκε καὶ αὐτὸς ἀγανακτήσει τῇ ἄνωθεν. Ἦν γὰρ ἀληθῶς Αὐνᾶν, τουτέστι πεπληγὼς καρδίαν. Ἐτράπετο γὰρ ἐκτόπως εἰς πολυθεΐαν, τὸν ἕνα καὶ φύσει καὶ ἀληθῶς καταλελοιπώς. Οὐκοῦν καὶ ἀπώλετο καὶ δεδούλευκεν ἀλλοφύλοις. Ταυτὶ γὰρ ἡμᾶς ἡ τῶν καλουμένων Κριτῶν ἐδίδαξε βίβλος. Τέθνηκε τοίνυν ἐν ἀπαιδίᾳ καὶ οὗτος, καθὼς καὶ ὁ Ἣρ, σπείρων εἰς οὐδὲν, τουτέστιν εἰς γῆν. Ὅθεν ἦν εἰκὸς οὐδένα πάντως ἀποκερδάναι καρπὸν, ἢ καὶ ἀναστῆσαι σπέρμα τῷ ἀδελφῷ αὐτοῦ. Κατώκνησε δὶ καὶ ὁ μέσος τε καὶ ὡς ἐν χρόνῳ δεύτερος λαὸς, διὰ τῆς κατὰ νόμον ἐπιεικείας ἀντὶ τῶν ἀπειθησάντων ἑαυτὸν ὥσπερ ἀναστῆσαι Θεῷ, καὶ νέον ἤδη πως ἀνταναφύντα λαὸν ἐπιδεῖξαι διὰ πραγμάτων. Τοῦτο γάρ ἐστιν, οἶμαι, αἰνιγματωδῶς τὸ ἀναστῆσαι σπέρμα τῷ ἀδελφῷ αὐτοῦ. Ἀνῃρημένοιν δὴ οὖν τοῖν δυοῖν ὡς ἐπ' αἰτίαις εὐλόγοις (ὁ μὲν γὰρ ἦν πονηρὸς, ὁ δὲ πεπληγὼς καρδίαν), ἐξείργει τὸν τρίτον τῆς πρὸς Θάμαρ ὁμιλίας, δεδιὼς δὴ ὁ πατὴρ μὴ ἄρα πως τοῖς ἤδη διολωλόσι καὶ αὐτὸς καταφθείροιτο. Τὸν γάρ τοι τρίτον λαὸν τὸν οἱονεὶ καὶ νεώτατον, τὸν ὡς ἐν λοίσθῳ καιρῷ τῶν ἁγίων προφητῶν (μεθ' ὧν καὶ γείτων εὐθὺς ὁ θεσπέσιος Βαπτιστὴς, τὸν δὴ παρόντα δεικνύων τὸν ἐξ οὐρανοῦ, τουτέστι Χριστὸν), οὐκ ἐφῆκε Θεὸς οἱονεί πως ἐνέχεσθαι ταῖς ἀγκάλαις τῶν Ἰουδαίων Συναγωγῆς, οὔτε μὴν ἐθέλει τὸν ἀπ' αὐτῆς ἔχειν καρπὸν, μὴ ἄρα πως ἀπόλοιτο καὶ αὐτός. Ὁ γὰρ νόμος ὀργὴν κατεργάζεται, δικαιοῦται δὲ ἐν αὐτῷ παντελῶς οὐδείς.","english":"He who was carried across the Jordan under the leadership of Joshua inherited the land of promise. But after this he also came under judges, yet he himself likewise fell under wrath from above. For he was truly Aunan, that is, one who has struck his heart. For he turned strangely to polytheism, having abandoned the one who is by nature and truly God. Therefore he both perished and served foreigners. For the book of those called Judges taught us these things. So this one too died in childlessness, just as Er did, sowing into nothing, that is, into the earth. Whence it was likely that no one at all would gain any fruit, or raise up seed for his brother. And the middle people, the second as it were in time, also shrank back, through the leniency according to the law, as it were to raise himself up to God in place of those who disobeyed, and to show forth by deeds a people now somehow newly sprung up. For this, I think, is what is meant enigmatically by raising up seed for his brother. So then, when the two had been put to death on reasonable grounds (for the one was wicked, and the other had struck his heart), the father excludes the third from converse with Tamar, fearing lest he too somehow be corrupted along with those already destroyed. For God did not permit the third people, as it were the youngest, the one as it were in the last time of the holy prophets (with whom the divine Baptist was immediately a neighbor, pointing out the present one from heaven, that is, Christ), to be somehow held in the embraces of the Synagogue of the Jews, nor does he wish to have fruit from it, lest it too somehow perish. For the law works wrath, but no one at all is justified in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":305,"ref":"p305","source":"Ἄθρει δὲ, ὅπως τοῦ λοίσθου τε καὶ ὡς ἐν πίστει λαοῦ διαδείξειεν ἂν ἐφ' ἑαυτῷ τὸν τύπον εὖ μάλα Σηλώμ. Ἑρμηνεύεται γὰρ ἐκσπασμὸς, ἢ ἀπόλυσις. Δαπανώσης γὰρ ὥσπερ τῆς θείας ὀργῆς τοὺς ἐξ αἵματος Ἰσραὴλ, διά τοι τὰ εἰς Χριστὸν ἀνοσιουργήματα καὶ οὐ φορητὴν παροινίαν, ἐξεσπάσθησαν ὡς ἀπὸ θηρὸς οἱ πεπιστευκότες, καὶ ἀνεῖνται τρόπον τινὰ τῶν εἰς τὸ κολάζεσθαι δεῖν κατειληφότων δεσμῶν. Σέσωσται γὰρ τὸ κατάλειμμα, κατὰ τὰς Γραφάς. Καὶ γοῦν ἔφη που Θεὸς διὰ φωνῆς προφήτου· Ὃν τρόπον ὄταν ἐκσπάσῃ ὁ ποιμὴν ἐκ στόματος τοῦ λέοντος δύο σκέλη, ἢ λοβὸν ὠτίου, οὕτως ἐκσπασθήσονται οἱ υἱοὶ Ἰσραήλ. Ἐκσπασμὸς οὖν Σηλὼμ, ταύτῃτοι καὶ ὀνομάζεται. Παραιτοῦνται δὲ ὅτι τῆς Θάμαρ τὴν ὁμιλίαν, τουτέστι, τὸ ἐν νόμῳ καρποφορεῖν, οἱ πεπιστευκότες, καὶ ἐξεσπασμένοι τῆς τῶν ἀπωλολότων πληθύος, ἀναμάθοις ἂν ἀμογητὶ, λέγοντος τοῦ μακαρίου Παύλου περὶ αὐχημάτων τῶν κατὰ τὸν νόμον· Ἀλλ' εἴ τινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ Χριστὸν ζημίαν. Ἐπεθύμει γὰρ δικαιοσύνην μὲν ἰδίαν οὐκ ἔχειν, φημὶ δὲ δὴ τὴν ἐν νόμῳ πάλιν, ἀλλὰ δικαιοσύνην τὴν ἐκ πίστεως τῆς ἐν Χριστῷ Ἱησοῦ. Ἀσυναφὴς οὖν","english":"Observe also how Shelah, the last of the people and, as it were, in faith, would very well demonstrate in himself the type. For it is interpreted \"a pulling out,\" or \"a release.\" For when the divine wrath had, as it were, consumed those of the blood of Israel because of the impieties against Christ and the intolerable drunkenness, those who had believed were pulled out as from a wild beast, and are released in a certain manner from the bonds that had taken hold of them for punishment. For the remnant has been saved, according to the Scriptures. And indeed God said somewhere through the voice of the prophet: \"Just as when the shepherd pulls out of the lion's mouth two legs, or a lobe of an ear, so shall the sons of Israel be pulled out.\" Shelah, then, is \"a pulling out,\" and for this reason it is also so named. But those who have believed, and have been pulled out from the multitude of the lost, reject the intercourse of Tamar—that is, bearing fruit in the law—as they may learn without difficulty, since the blessed Paul says concerning the boasts of those under the law: \"But whatever things were gain to me, these I have regarded as loss for Christ.\" For he desired not to have a righteousness of his own—I mean, again, that which is in the law—but the righteousness that is from faith in Christ Jesus. Inseparable, then,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":306,"ref":"p306","source":"τῇ Θάμαρ Σηλὼμ ὁ νεώτατος. Διὰ δὲ τοῦτο χήρα μεμένηκε, καὶ μακροὺς ἐν τούτῳ διατετέλεκε χρόνους. Οὐ γὰρ ἐφέντος Θεοῦ καρποφορεῖν ἔτι τὴν Ἰουδαίων Συναγωγὴν, χήρα τις ὥσπερ καὶ ἠτεκνωμένη καὶ ἀνδρὸς ἐρήμη, τοῦ νοητοῦ νυμφίου, κεχρημάτικέ τε καὶ γέγονεν ἀληθῶς. Ἔφη γάρ που Χριστὸς, ὅτι Αὕτη οὐ γυνή μου, κἀγὼ οὐκ ἀνὴρ αὐτῆς. Ἆρ' οὖν οὐδεὶς τὸ παράπαν αὐτῆς μετὰ τοῦτο γέγονε λόγος; οὐ φροντίδος ἠξίωται τῆς παρὰ Θεοῦ; Μὴ τοῦτο ὑπολάβῃς. Καίτοι γὰρ ἐπὶ ταῖς ἁπασῶν ἐσχάταις δυσσεβείαις κατεγνωσμένην, δι' ἔμφυτον ἡμερότητα κατελεήσει Θεὸς ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς· καρποφορήσει δὲ καὶ αὐτὴ τὰ Χριστοῦ γνωρίσματα. Κατόπιν δὲ ὅτι βαδιεῖται τῶν ἐθνῶν, δι' αὐτῶν οὐδὲν ἧττον τῶν γεγραμμένων εἰσόμεθα. Ἀναβεβηκὼς γὰρ Ἰούδας κεῖραι τὰ πρόβατα αὐτοῦ, ὀδοῦ πάρεργον τὴν πρὸς αὐτὴν ἐποιεῖτο σύνοδον· ῥάβδον δὲ, καὶ δακτύλιον, καὶ ὁρμίσκον αὐτὴν ἐφίησιν ἔχειν, ἀποστέλλειν καὶ ἔριφον ὑπισχνούμενος. Ἱδίαν γὰρ ὥσπερ καὶ ἀναγκαιοτάτην ἔχων φροντίδα Χριστὸς τὸ δέχεσθαι τοὺς καρποὺς τῆς λογικῆς ἀγέλης, δῆλον δὲ ὅτι τῶν πεπιστευκότων καὶ ἡγιασμένων ἐν πνεύματι, παροδικὴν ὥσπερ τινὰ καὶ οὐχὶ πάντως ἐσπουδασμένην ποιήσεται κατὰ καιροὺς τὴν πρὸς τὴν τῶν Ἰουδαίων Συναγωγὴν ἐν πνεύματι κοινωνίαν· ἔγκαρπον δὲ ὥσπερ ἀποφανεῖ, τὴν παρ' αὐτοῦ σοφίαν ὠδίνουσαν. Παραθήσεται δὲ ὥσπερ ἑαυτὸν αὐτῇ, καθάπερ καὶ ἡμῖν αὐτοῖς, ὡς ῥάβδον δυνάμεως, ὡς εἰκόνα καὶ ὁμοίωσιν τοῦ Θεοῦ καὶ Πατρὸς (τοῦτο γὰρ ὁ δακτύλιος), ὡς ὡραῖον κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. Τουτὶ γὰρ οἶμαι δηλοῦν τὸν ὁρμίσκον.","english":"To Tamar, Shelah the youngest. For this reason she has remained a widow, and has continued in this state for long ages. For since God no longer permits the Synagogue of the Jews to bear fruit, she has been reckoned and has truly become a widow, as it were childless and bereft of a man, of the spiritual bridegroom. For Christ said somewhere, \"She is not my wife, and I am not her husband.\" Is there, then, no word at all concerning her after this? Is she not deemed worthy of care from God? Do not suppose this. For although she has been condemned for the last and greatest impieties of all, God in his innate gentleness will have mercy on her in the last times of the age; and she too will bear fruit, the marks of Christ. And that she will walk behind the nations, we shall learn no less from what is written through them. For Judah, having gone up to shear his sheep, made his union with her as a side matter of his journey; and he leaves her to keep a staff, a ring, and a necklace, promising to send a kid as well. For Christ, having as it were his own and most necessary care—the receiving of the fruits of the rational flock, clearly of those who have believed and been sanctified in the Spirit—will make his fellowship in the Spirit with the Synagogue of the Jews, as it were passing and not altogether earnest, from time to time; and he will show her as it were fruitful, laboring with the wisdom that comes from him. And he will set himself before her, just as also before us, as a staff of power, as an image and likeness of God the Father (for this is the ring), as beautiful in beauty beyond the sons of men. For this, I think, is what the necklace signifies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":307,"ref":"p307","source":"Σκεῦος γὰρ ἅπαν τὸ τελοῦν εἰς κόσμημα, κάλλους ἂν νοοῖτο σημεῖον. Ἀποστέλλει δὲ αὐτῇ καὶ τὸν ἔριφον, τουτέστι, τῶν ἡμαρτημένων χαριεῖται τὴν ἄφεσιν. Ἔριφος γὰρ κατὰ νόμον ὑπὲρ ἁμαρτίας ἐσφάζετο, καὶ πλημμελημάτων ἄφεσιν ὑπαινίττεται. Σώζεται δὲ ἡ Θάμαρ, καίτοι ψῆφον λαβοῦσα θανάτου, καὶ ποιναῖς ταῖς ἐσχάταις ὑπενηνεγμένη λοιπόν. Καταδεδίκαστο γὰρ ἡ Θάμαρ ὡς πεπορνευμένη. Σώζεται δὲ ὅμως· ὑπέδειξε γὰρ τὴν ῥάβδον, τὸν δακτύλιόν τε καὶ τὸν ὁρμίσκον. Διωμολόγηκέ τε σαφῶς ὡς κεκυοφόρηκεν ἐξ Ἰούδα, καὶ τὸν αὐτοῦ καρπὸν ἔχοι. Ἀπαλλάξει δὲ καὶ αὐτὴν τοῦ κολάζεσθαι δεῖν τὴν τῶν Ἰουδαίων Συναγωγὴν κατὰ καιροὺς ὁ Χριστὸς, τῆς πρὸς αὐτὸν κοινωνίας τὰ σύμβολα φέρουσαν, καὶ ὅτι κεκυοφόρηκε τὰ αὐτοῦ δεικνύουσαν ἐναργῶς. Οὕτω γάρ που καὶ αὐτοί φασιν, οἱ διὰ τῆς εἰς Χριστὸν πίστεως εὐδοκιμεῖν ᾑρημένοι· Διὰ τὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλάβομεν, καὶ ὠδινήσαμεν, καὶ ἐτέκομεν πνεῦμα σωτηρίας σου, ὃ ἐκυήσαμεν ἐπὶ τῆς γῆς. Θάμαρ δὲ ξυνωρίδα βρεφῶν ὠδίνουσα, πρὸς αὐτῷ γέγονε τῷ τόκῳ λοιπόν. Εἶτα καθίησι μὲν ὁ πρωτότοκος τὴν χεῖρα· συνενεγκόντος δὲ αὖ πρὸς τὸ ἀνόπιν αὐτὴν, καίτοι σπαρτίον ἤδη λαβοῦσαν τὸ κόκκινον, προεκθρώσκει τὸ δεύτερον, οἷά τινος φραγμοῦ διακεκομμένου, εἶτα κάτεισιν ὁ πρῶτος, λοῖσθος. Γένοιτο δ' ἂν καὶ τοῦτο σημεῖον οὐκ ἀσυμφανὲς ἡμῖν τοῦ προκεκλῆσθαι τὰ ἔθνη τῶν ἐξ αἵματος Ἰσραὴλ, καὶ τὴν τοῦ πρωτοτόκου δόξαν ἑλεῖν τοὺς ἐν ὑστέροις καιροῖς ἐκτετιμημένους. Ἕψεται δὲ ὅτι καὶ αὐτὸς, οὐκ ἀμφίλογον, τὴν Χριστοῦ θυσίαν καταδεξάμενος· αἵματος γὰρ τοῦ ἁγίου τύπος ἂν εἴη τὸ κόκκινον.","english":"For every vessel that serves for adornment would be understood as a sign of beauty. And he sends her also the kid, that is, he will grant forgiveness of sins. For a kid was sacrificed under the law for sin, and it hints at the remission of offenses. But Tamar is saved, even though she had received a sentence of death and was now being brought to the ultimate penalties. For Tamar had been condemned as having played the harlot. Yet she is saved; for she showed the staff, the ring, and the necklace. And she has confessed clearly that she has conceived from Judah, and that she has his fruit. And Christ will also release the Synagogue of the Jews from the necessity of being punished in due season, when she bears the symbols of communion with him, and clearly shows that she has conceived his own things. For thus, indeed, they too say, those who have chosen to be approved through faith in Christ: By the fear of you, Lord, we conceived in the womb, and we travailed, and we brought forth the spirit of your salvation, which we conceived upon the earth. But Tamar, travailing with a pair of infants, has now come to the very birth. Then the firstborn puts down his hand; but when he brought it back again, though he had already taken the scarlet cord, the second leaps out first, as if some barrier had been cut through, then the first comes out, last. And this too would be a sign not unclear to us that the nations have been called before those of the blood of Israel, and that those honored in later times have taken the glory of the firstborn. And he will see that he himself, without dispute, has accepted the sacrifice of Christ; for the scarlet would be a type of the holy blood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":308,"ref":"p308","source":"Τίς οὖν ἄρα ἐστὶν ὁ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, καὶ ἐν τάξει μὲν πρωτοτόκου κεκληκὼς τὸν δεύτερον, κατόπιν δὲ θεὶς τὸν πρῶτον; Ἢ δῆλον ὅτι Χριστός· δι' οὗ καὶ μεθ' οὗ ἡ δόξα τῷ Θεῷ καὶ Πατρὶ σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Ἔτι περὶ τοῦ Ἰωσήφ. Ἐπὶ τὰ λοιπὰ τῶν λόγων ἰτέον, ὧν ἤδη φθάσαντες πεποιήμεθα, περὶ τοῦ Ἰωσήφ· εἰς τέλος ἡμῖν ἡκούσης τὸ αὐτῇ πρέπον ἤδη τῆς μεταξὺ παρεισκεκριμένης ἱστορίας. τῆς περὶ τοῦ Ἰούδα, φημὶ, καὶ μέντοι καὶ τῆς Θάμαρ. Μεταβαλόντες γὰρ εἰς τὸ Χριστοῦ πρόσωπον τὸν θεσπέσιον Ἰωσὴφ, ἐμβεβλῆσθαι μὲν ἐν τῷ λάκκῳ παρὰ τῶν ἀδελφῶν ἐλέγομεν· ἀνακεκομίσθαι δὲ αὖ καὶ καταπεπράσθαι τοῖς Ἰσμαηλίταις, οἳ καὶ ἀρωμάτων τῶν εὐοσμοτάτων ἔμποροί τε ἦσαν καὶ τοῖς οὐκ ἔχουσι διακομισταί.\n\nἈπενηνέχθαι τε δι' ἐκείνων αὐτὸν εἰς τὴν Αἰγυπτίων, προσθέντες εἰρήκαμεν. Ὅτι καθεὶς ἑαυτὸν εἰς κένωσιν ὁ Μονογενὴς, καὶ ἐν τοῖς καθ' ἡμᾶς γεγονώς· κεχρῃματικὼς καὶ ἀδελφὸς τοῖς ἐπὶ τῆς γῆς, καὶ πρό γε τῶν ἄλλων τοῖς ἐξ Ἰσραὴλ, θάνατον ὑπέμεινε, καὶ ἀνέτλη σταυρὸν, καταβέβηκέ τε εἰς ᾄδου, οὗ καὶ εἰς τύπον ὁ λάκκος. Πλὴν ἀνεβίω πάλιν, καὶ τῶν ἐξ αἵματος Ἰσραὴλ ἀπενοσφίζετο. Δέδοται δὲ ὥσπερ τοῖς τῶν νοητῶν ἀρωμάτων ἐμπόροις, τουτέστι, τοῖς ἁγίοις ἀποστόλοις, οἳ τὸ αὐτοῦ μῦρον εὐωδιάζοντες, εἰς τὴν τῶν ἐθνῶν ἀφίκοντο χώραν, διὰ τῶν εὐαγγελικῶν κηρυγμάτων τοῖς οὐκ εἰδόσιν αὐτὸν ἀποφέροντες, τὴν τοῦ δούλου μορφὴν περικείμενον. Κηρύσσεται γὰρ δι' ἡμᾶς ἐν σαρκὶ γεγονὼς, καὶ ἐν τῇ τοῦ δούλου μορφῇ.","english":"Who then is it that has broken down the middle wall of the fence, and has called the second in the rank of the firstborn, but has placed the first behind? Or is it not clear that it is Christ, through whom and with whom be the glory to God and the Father with the Holy Spirit unto the ages of ages. Amen. Still concerning Joseph. We must proceed to the remaining parts of the words which we have already previously made concerning Joseph, since the history that has been inserted in between—I mean that concerning Judah, and indeed also that concerning Tamar—has now come to its end, as is fitting for it. For having transferred the divinely inspired Joseph into the person of Christ, we said that he was cast into the pit by his brothers, and again that he was brought up and sold to the Ishmaelites, who were both merchants of the most fragrant spices and conveyors of them to those who did not have them.\n\nAnd we said, adding this, that he was carried away by them into the land of the Egyptians; because the Only-begotten, having brought himself down into emptying, and having become in our condition, having been reckoned also a brother to those on the earth, and before others to those from Israel, endured death, and underwent the cross, and descended into Hades, of which the pit is also a type. Nevertheless he rose again, and was set apart from those of the blood of Israel. And he is given, as it were, to the merchants of the intelligible spices—that is, to the holy apostles, who, making the sweet fragrance of his myrrh, arrived in the land of the Gentiles, carrying him through the gospel proclamations to those who did not know him, clothed in the form of a servant. For he is proclaimed, having become in flesh for our sake, and in the form of a servant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":309,"ref":"p309","source":"Τοῦτο, οἶμαι, ἐστὶ τὸ ἀπενεχθῆναι τὸν Ἰωσὴφ διὰ τῶν Ἰσμαηλιτῶν εἰς Αἴγυπτον. Τί οὖν ἄρα συνέβη παθεῖν ἐκεῖ γεγονότα, τί δὲ ἔδει πρὸς τοῦτο δράσαι, καταθρῶμεν, εἰ δοκεῖ. Ἔτι μὲν γὰρ νέος ὢν καὶ ἐν ἐφήβοις τελῶν, ἐνίκα τῆς Αἰγυπτίας τὸ ἀσελγὲς, μονονουχὶ καὶ σὺν βίᾳ πολλῇ κατωθούμενος εἴς γε τὸ θελῆσαι δρᾷν ἃ μὴ θέμις. Ἡ μὲν γὰρ ἐξῆπτο τῶν ἱματίων ἀπρίξ τε καὶ ἀναιδῶς, καὶ εἰς ἀνεθέλητον ἁμαρτίαν οὐ μετρίως κατεβιάζετο. Ὁ δὲ καὶ αὐτὸ τὸ ἱμάτιον ἀφεὶς, μαχλώσης ἀγρίας ἀπηλλάττετο, καὶ ἀνάλωτος ἦν τῷ πάθει. Σεσυκοφάντηται δὲ μετὰ τοῦτο, περιτρέποντος εἰς αὐτὸν τοῦ γυναίου τὰ ἐγκλήματα, ἐν αἰτίαις αἰσχρότητος ὁ σώφρων τε καὶ φιλελεύθερος ἦν. Πλὴν ἐκράτει τοῦ δεσμωτηρίου, φησί. Γέγονε δὲ καὶ ἐν τοῖς ἔθνεσιν ὁ Χριστὸς, ὡς ἐν προσώπῳ, φημὶ, τῶν ἁγίων ἀποστόλων, οἳ καὶ τὰ στίγματα αὐτοῦ περιφέρειν ἔφασκον ἐν ἰδίῳ σώματι. Παρῃτοῦντο μὲν γὰρ συσχηματίζεσθαι τοῖς τὰ ἐν κόσμῳ φρονεῖν ἑλομένοις, ἀπωτάτω δὲ ἦσαν σαρκικῶν ἐπιθυμιῶν. Τοιουτοσὶ γὰρ ἀεὶ ὁ τῶν ἁγίων βίος. Ἀλλ' ἐπεβουλεύοντο διὰ τοῦτο, καὶ δὴ καὶ συκοφαντούμενοι παρὰ τῶν εἰωθότων ἡγεῖσθαι φορτικοὺς τοὺς ἐν Χριστῷ ζῇν ἐθέλοντας, πειρασμοῖς περιπεπτώκασι, δεσμῶται γεγόνασι. Πλὴν ἐμέμνηντο Χριστοῦ λέγοντος· Εἰ ἐκ τοῦ κόσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει· ἐπειδὴ δὲ ἐκ τοῦ κόσμου οὐκ ἐστὲ, διὰ τοῦτο μισεῖ ὑμᾶς ὁ κόσμος· καθάπερ ἀμέλει καὶ τὸν Ἰωσὴφ ἡ μαχλῶσα γυνή. Πλὴν καὶ ἐν αὐτοῖς ἐπλατύνοντο τοῖς πόνοις, τῆς τοῦ Θεοῦ χάριτος ἐξημερούσης αὐτοὺς, οὓς ἦν μάλιστα διαπονήσειν εἰκός. Ἐπεγάννυτο γὰρ, ὡς ἔφην, ὁ δεσμοφύλαξ τῷ Ἰωσήφ.","english":"This, I think, is what is meant by Joseph being carried down into Egypt by the Ishmaelites. Let us then consider, if you please, what he experienced upon arriving there, and what he had to do in that situation. For while he was still young and among the youths, he conquered the shamelessness of the Egyptian woman, who all but forcibly pushed him, with great violence, toward consenting to do what is unlawful. For she clung to his garments persistently and shamelessly, and pressed him hard toward involuntary sin. But he, leaving even his garment behind, escaped the wild lewd woman and remained unconquered by the passion. After this he was slandered, the woman turning the charges against him, and the chaste and freedom-loving man was held in accusations of shamefulness. Nevertheless, he prevailed in the prison, as the text says. Christ too has been among the nations, as, I say, in the person of the holy apostles, who also declared that they bore his marks in their own body. For they refused to conform to those who chose to think the things of the world, and were far removed from fleshly desires. For such is always the life of the saints. But for this reason they were plotted against, and indeed, being slandered by those accustomed to regard as burdensome those who wish to live in Christ, they fell into trials and became prisoners. Nevertheless, they remembered Christ saying: If you were of the world, the world would love its own; but because you are not of the world, for this reason the world hates you—just as, of course, the lewd woman hated Joseph. Yet even in their labors they were enlarged, the grace of God softening those whom one would most expect to cause them distress. For the jailer, as I said, rejoiced in Joseph.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":310,"ref":"p310","source":"Εἶτα τῶν εὐνούχων τοῦ Φαραὼ, τοῦ τε οἰνοχόου, φημὶ, καὶ προσέτι τοῦ σιτοποιοῦ, δεδεμένων, διεσάφει τὰ ὀνείρατα. Καὶ διὰ τοῦτο, φησὶ, ὁ θεσπέσιος Ἰωσὴφ οὐ μετρίως ἐθαυμάζετο· ἐνυπνιασθέντος δὲ καὶ αὐτοῦ τοῦ Φαραὼ τήν τε ἐσομένην οὐκ εἰς μακρὰν εὐκαρπίαν καὶ τὸν ἐκ τοῦ λιμοῦ πόνον, ὡς ἐν βουσὶ μὲν πρότερον πίοσί τε καὶ ἰσχναῖς, ὡς ἐν ἀστάχυσι δὲ μετὰ τοῦτο τεθεαμένου· τῶν τε ἐν Αἰγύπτῳ σοφῶν οὐδὲν ἐχόντων εἰπεῖν, ἀπειρηκότων δὲ παντελῶς πρὸς τὸ δύνασθαι διατρανοῦν τὰ ἐκ τῶν ὁραμάτων ὑποδηλούμενα· μεμαρτύρηται μὲν αὐτὸς ὡς οἷός τε τοῦτο δρᾷν· παρελθὼν δὲ διεσάφει. Καὶ δὴ καὶ θαυμάσας ὁ Φαραὼ, ταμίαν αὐτὸν καὶ ἡγούμενον ἐπὶ τὴν ἑαυτοῦ καθίστησιν ἀρχήν. Ἐδιώκετο μὲρ γὰρ ὁ Χριστὸς, καθάπερ ἔφην ἀρτίως, ὡς ἐν προσώπῳ τῶν ἁγίων ἀποστόλων. Ἀλλ' ἐν αὐτοῖς ὄντες τοῖς πόνοις οἱ περὶ ὧν ὁ λόγος, ὡς σοφοὶ λίαν καὶ τὰ πολλοῖς ἀπόῤῥητα διατρανοῦν οἷοί τε, φανεροὶ μὲν ἦσαν ἐν ἀρχαῖς τῶν ἐν κόσμῳ τισὶν, εἶτα καὶ αὐτοῖς τοῖς κρατοῦσι τῆς γῆς, οἳ καὶ πιστεύσαντες ὅτι καὶ αὐτὴν ἔχουσι τῶν ἐσομένων τὴν γνῶσιν, ἐξ ἀποκαλύψεως Θεοῦ ἐν Πνεύματι, οἰκονόμους καὶ ἄρχοντας ἐθνῶν γίνεσθαι συγκεχωρήκασι, διανέμειν τε τοῖς ἐν λιμῷ μαθημάτων, ἃ καὶ εἰς ζωὴν συνέχει τὴν ἀκήρατον, τουτέστι τὸν θεῖόν τε καὶ οὐράνιον λόγον, καὶ τὴν εἰς πᾶν ὁτιοῦν τῶν ἀρίστων ἀποκομίζουσαν παίδευσιν.","english":"Then, when Pharaoh's eunuchs—I mean the cupbearer and, besides him, the baker—were in prison, he made their dreams clear. And for this reason, it says, the inspired Joseph was admired no little; but when Pharaoh himself also had a dream, having seen beforehand both the fruitfulness that was to come before long and the distress from famine—as previously in fat and lean cows, and afterward as in ears of grain—and when the wise men in Egypt had nothing to say, but had utterly given up being able to make plain what was indicated by the visions, he himself was testified to be able to do this; and coming forward, he made it clear. And indeed Pharaoh, marveling, appointed him steward and ruler over his own dominion. For Christ was persecuted, just as I said a moment ago, as in the person of the holy apostles. But those of whom the account speaks, being in the very midst of their labors, as exceedingly wise and able to make plain things hidden from many, were manifest at first to certain people in the world, and then also to the very rulers of the earth, who, believing that they too had the knowledge of things to come by revelation of God in the Spirit, permitted them to become stewards and rulers of nations, and to distribute to those in famine of teachings the things that also preserve unto incorruptible life—that is, the divine and heavenly word, and the education that conveys one to every single one of the best things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":311,"ref":"p311","source":"Οὗτοι καὶ κατεκτήσαντο, μᾶλλον δὲ δι' αὐτῶν ὁ Χριστὸς, τῷ Θεῷ καὶ Πατρὶ τὴν τῶν ἐθνῶν χώραν, καθάπερ ἀμέλει καὶ τῷ Φαραὼ τὴν τῶν Αἰγυπτίων ὁ Ἰωσὴφ, ᾧ καὶ γεγόνασιν υἱοὶ δύο, Μανασσῆς καὶ Ἐφραῒμ, ἐκ μητρὸς Ἀσενὲθ τῆς Πετεφρῆ θυγατρὸς, ὃς ἦν ἱερεύς. Καὶ ἑρμηνεύεται μὲν ὁ Μανασσῆς, λήθη κακῶν τῶν συμβεβηκότων· εἰς αὔξην τε καὶ ἐπίδοσιν τὴν εἴς γε\n\nτὸ ἄμεινον, ὁ Ἐφραΐμ. Ἐξ ἱερᾶς γὰρ ὥσπερ μητρὸς, φημὶ δὲ τῆς Ἐκκλησίας, καρποὶ γεγόνασι, καὶ ἐν υἱοῖς Θεοῦ διὰ πίστεως τῆς ἐν Χριστῷ καταλογισθεῖεν ἂν οἱ ἐξ ἐθνῶν κεκλημένοι, οἳ καὶ εἰς λήθην ἐνεχθήσονται τῶν πόνων. Ἐπιλήσονται γὰρ, φησὶ, τὴν θλίψιν αὐτῶν τὴν πρώτην, καὶ οὐ μὴ ἀναβῇ αὐτῶν ἐπὶ τὴν καρδίαν. Ἐπὶ γὰρ κεφαλῆς αὐτῶν αἴνεσις, καὶ ἀγαλλίαμα, καὶ εὐφροσύνη καταλήψεται αὐτούς. Ἀπέδρα ὀδύνη, λύπη καὶ στεναγμός. Ἥξουσι δὴ οὖν κατὰ καιρὸν εἰς λήθην κακῶν, βαδιοῦνται δὲ καὶ εἰς αὔξην, ἐπὶ τὸ τῆς ἐλπίδος γλυκὺ διατρέχοντες πέρας. Μετοιχήσονται γὰρ ἐκ τῶν ἐπιγείων εἰς τὰ ἐπουράνια, ἀπὸ τῶν ἐν χρόνῳ μεμετρημένων εἰς τὰ ἐπέκεινα χρόνου· ἐκ φθορᾶς εἰς ἀφθαρσίαν, εἰς δόξαν ἐξ ἀτιμίας, ἐξ ἀσθενείας εἰς δύναμιν. Ἐγκειμένου δὲ ἔτι καὶ παρατείνοντος τοῦ λιμοῦ, κατέβησαν οἱ ἐξ Ἰακὼβ εἰς Αἴγυπτον πρίασθαι τροφάς. Εἶτα μικροῦ μεταξὺ παρεισθέοντος λόγου, μονονουχὶ δὲ καὶ ἐναθύροντος αὐτοῖς τοῦ Ἰωσὴφ (ἔφασκε γὰρ ὡς ἤκιστα μὲν σιτίων ἔνεκα, κατασκεψόμενοι δὲ μᾶλλον ἥκουσι τὴν γῆν), προσαπαιτοῦντος δὲ τὸν Βενιαμὶν, ὃς ἦν ἀδελφὸς αὐτῷ καὶ νεώτατος, ἐνισταμένου δὲ ὅτι οὐκ ἂν τῆς Αἰγυπτίων ἀζήμιοι ἀπαλλάξειαν, εἰ μὴ παροίσειαν τὸ μειράκιον·","english":"These men also gained possession—or rather, through them Christ did—of the territory of the nations for God the Father, just as, to be sure, Joseph did of the Egyptians' land for Pharaoh; and to him were born two sons, Manasseh and Ephraim, from his mother Aseneth, the daughter of Petephres, who was a priest. And Manasseh is interpreted as forgetfulness of the evils that had befallen him; and Ephraim as growth and progress toward the better. For from a sacred mother, as it were—I mean the Church—fruits have come to be, and those called from among the nations would be reckoned among the sons of God through faith in Christ, and they too will be brought into forgetfulness of their labors. For they shall forget, it says, their former affliction, and it shall not come up into their heart. For upon their head are praise and exultation and gladness, which shall overtake them. Pain, grief, and groaning have fled away. So then, in due time they will come into forgetfulness of evils, and they will advance also into growth, running on to the sweet end of hope. For they will migrate from earthly things to heavenly things, from things measured in time to things beyond time; from corruption to incorruption, to glory from dishonor, from weakness to power. And while the famine was still pressing and continuing, the sons of Jacob went down to Egypt to buy food. Then, with a brief account slipping in between, and Joseph all but growing angry with them (for he kept saying that they had by no means come for the sake of food, but rather to spy out the land), and demanding Benjamin, who was his brother and the youngest, and insisting that they would not get off from the Egyptians unscathed unless they brought the young man forward—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":312,"ref":"p312","source":"ἄγεται μόλις ἐφέντος αὐτοῖς τοῦ πατρός. Ἐπειδὴ δὲ ἧκον ὁμοῦ τῷ παιδὶ, λοιπὸν ἐπὶ τὴν ἑστίαν ἐκάλει, ὕδατι δὲ διανενιμμένους ἄρτοις τε καὶ οἴνῳ κατεκορέννυ λοιπόν. Τεθλιμμένοι γὰρ ὥσπερ καὶ ἀφορήτῳ λιμῷ ἐκπεπιεσμένοι, δῆλον δὲ ὅτι τῷ νοητῷ, κατὰ καιροὺς Ἰουδαῖοι, τὴν ὀφρὺν ἀφέντες τὴν ὑψηλὴν καὶ ἀγέρωχον, ἥξουσιν ἐπὶ Χριστὸν, τῆς παρ' αὐτοῦ γλιχο μένοι τροφῆς, ἁγίας τε καὶ πνευματικῆς, φημὶ, καὶ ζωοποιοῦ. Ὁ δὲ οὐ προσδέξεται μὲν, πλὴν οὐ δίχα τοῦ νέου λαοῦ, οὗ καὶ εἰς τύπον εἴη ἂν ὁ Βενιαμίν. Ἐλθόντες δὲ ὥσπερ ἐν ὁμοψυχίᾳ καὶ ὡς ἐν γνώμῃ μιᾷ, προσδέξεται μὲν ἱλαρῶς, εἰσοίσει δὲ ὥσπερ εἰς ἴδιον οἶκον, τουτέστι, τὴν Ἐκκλησίαν. Εἶτα διανίψων ὕδατι καθαρῷ, τῷ τῆς παλιγγενεσίας λουτρῷ, ἄρτῳ τε καὶ οἴνῳ διαθρέψει, Μυστικῶς ὁ λόγος. Πλὴν κἀκεῖνο πρὸς τούτῳ λέγωμεν· ἀνεγνωρίζετο μὲν γὰρ τοῖς ἀδελφοῖς ὁ Ἰωσὴφ ἄμα τῷ Βενιαμὶν ἀφιγμένοις, καὶ δὴ καὶ τραπέζης αὐτοὺς ἠξίου, καθάπερ ἔναγχος ἔφην. Κλῆρον δὲ οὐδένα δοὺς, ὅλως ἀποτρέχειν ἐκέλευε κατακομιοῦντας πρὸς αὐτὸν τὸν πατέρα, φημὶ δὴ τὸν Ἰακώβ. Ἐπειδὴ δὲ καταβέβηκε, καὶ ἤδη παρόντα τεθέαται τοῖς τέκνοις ὁμοῦ, τότε δὴ, τότε τὴν ἁπασῶν ἀρίστην ἀπένειμε γῆν. Σημεῖον δ' ἂν γένοιτο καὶ τοῦτο σαφὲς, ὅτι δέξεται μὲν ὁ Χριστὸς τοὺς ἐξ Ἰσραὴλ ἐπιστρέφοντας ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς, συνόντος αὐτοῖς δηλονότι κατὰ τρόπον ὁμοψυχίας καὶ τοῦ νέου λαοῦ. Τοῦτο γὰρ, ὡς ἔφην, ὁ Βενιαμίν. Πλὴν οὐ δίχα τῶν ἁγίων Πατέρων ὁ ἐν ἐλπίσιν ἡμῖν ἀποδοθήσεται κλῆρος.","english":"He is brought in at last, when their father has yielded them up. And when they had come together with the child, he then called them to the hearth, and satisfied them with bread and wine, having washed them with water. For having been oppressed, as it were, and squeezed out by unbearable famine—clearly the intelligible one—the Jews at the appointed times, letting go of their high and haughty brow, will come to Christ, longing for the food that comes from him, holy and spiritual, I say, and life-giving. And he will not receive them, except not without the new people, of whom Benjamin would also be a type. But when they have come as it were in one mind and as with a single purpose, he will receive them gladly, and will bring them in as it were into his own house, that is, the Church. Then, washing them with pure water, the bath of regeneration, he will nourish them with bread and wine—the word speaks mystically. But let us say this also in addition: Joseph was recognized by his brothers when they had arrived together with Benjamin, and indeed he deemed them worthy of his table, just as I said a moment ago. But giving no allotment, he ordered them to depart altogether, carrying word back to his father—I mean Jacob. But when he had come down, and he had seen him already present together with his children, then, then he assigned them the land that is best of all. And this too would be a clear sign, that Christ will receive those of Israel who return in the last times of the age, with the new people evidently present with them in a manner of one mind. For this, as I said, is Benjamin. Yet not without the holy Fathers will the inheritance that is in hope be restored to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":313,"ref":"p313","source":"Ὥσπερ γὰρ αὐτοὶ, καίτοι κατὰ πίστιν ἀποθανόντες, ὡς γοῦν ὁ σοφὸς ἔφη Παῦλος, Οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν, τοῦ Θεοῦ, περὶ ἡμῶν κρεῖττόν τι προβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν· οὕτω καὶ ἡμεῖς περιμενοῦμεν τοὺς Πατέρας, ἵνα μὴ χωρὶς αὐτῶν τελειωθῶμεν. Ὁμοῦ τοιγαροῦν τοῖς ἁγίοις Πατράσιν, οἱ πρῶτοί τε καὶ μέσοι καὶ τελευταῖοι λαοὶ, τὸν ἄριστόν τε καὶ ἀνεκποίητον τῆς τῶν οὐρανῶν βασιλείας ἀποληψόμεθα κλῆρον ἐν Χριστῷ· δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἀγίῳ Πνεύματι εἰς τοὺς αἰῶνας. Ἀμήν. Περὶ τοῦ Ἰωσὴφ καὶ τῶν υἱῶν αὐτοῦ Ἐφραῒμ καὶ Μανασσῆ. α. Πᾶσα μὲν δόσις ἀγαθὴ, καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστι καταβαῖνον ἐκ τοῦ Πατρὸς τῶν φώτων. Οὐδὲν δὲ εἶναί φημι τῶν οὕτω σεπτῶν καὶ ἐξῃρημένων ἀγαθῶν, ὂ μὴ διὰ Χριστοῦ κερδαίνομεν. Γέγονε γὰρ, φησὶ, μεσίτης Θεοῦ καὶ ἀνθρώπων, καὶ δι' αὐτοῦ τὴν προσαγωγὴν ἐσχήκαμεν ἐν ἑνὶ Πνεύματι πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν. Τοιγάρτοι καὶ ἔφασκεν· Οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ δι' ἐμοῦ. Ἐν αὐτῷ δὲ καὶ δι' αὐτοῦ πᾶν πλήρωμα χάριτος καὶ κληροδοσία λαμπρά. Πλούσιος γὰρ ὢν ὁ Θεὸς, ἐπτώχευσε δι' ἡμᾶς, ἴνα ἡμεῖς τῇ αὐτοῦ πτωχείᾳ πλουτήσωμεν, καὶ εἰς τὴν τῶν ἁγίων Πατέρων ἀναφοιτῶντες δόξαν, καὶ τῆς αὐτοῖς ὅτι μάλιστα πρεπωδεστάτης ἐλπίδος μεταλαχεῖν ἰσχύσωμεν. Θέα δὲ","english":"For just as they themselves, although they died in faith—as indeed the wise Paul said, \"They did not obtain the promise,\" God having provided something better concerning us, so that they might not be made perfect apart from us—so we too will wait for the Fathers, so that we might not be made perfect apart from them. Therefore, together with the holy Fathers, the first and the middle and the last peoples, we shall receive the best and uncreated inheritance of the kingdom of heaven in Christ; through whom and with whom be glory to God and the Father with the Holy Spirit forever. Amen. Concerning Joseph and his sons Ephraim and Manasseh. 1. Every good gift and every perfect bestowal is from above, coming down from the Father of lights. And I say that there is none of these so venerable and excellent goods which we do not gain through Christ. For he has become, it says, a mediator between God and men, and through him we have obtained access in one Spirit to the Father and God in the heavens. Therefore he also said: \"No one comes to the Father except through me.\" In him and through him is every fullness of grace and a splendid inheritance. For God, being rich, became poor for our sake, so that we might become rich by his poverty, and ascending to the glory of the holy Fathers, we might be able to partake of the hope most fitting for them. But see","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":314,"ref":"p314","source":"ἀληθῆ τὸν ἐπὶ τούτοις λόγον, τοῖς ἱεροῖς Γράμμασιν ἐνιεὶς τὸν τῆς διανοίας ὀφθαλμόν. Ἔχει γὰρ ὧδε πάλιν· Ἐγένετο δὲ μετὰ τὰ ῥήματα ταῦτα, καὶ ἀνηγγέλη τῷ Ἰωσὴφ, ὅτι ὁ πατὴρ αὐτοῦ ἐνοχλεῖται. Καὶ ἀναλαβὼν τοὺς δύο υἱοὺς αὐτοῦ τὸν Μανασσῆ καὶ τὸν Ἐφραῒμ, ἦλθε πρὸς Ἰακώβ. Ἀπηγγέλη δὲ τῷ Ἰακὼβ, λέγοντες· Ἰδοὺ ὁ υἱός σου Ἰωσὴφἔρχεται πρὸς σέ· καὶ ἐνισχύσας Ἰσραὴλ ἐκάθισεν ἐπὶ τὴν κλίνην. Καὶ εἶπεν Ἰακὼβ τῷ Ἰωσήφ· Ὁ Θεόςμου ὤφθη μοι ἐν Λουζᾷ ἐν γῇ Χαναὰν, καὶ εὐλόγησέ με, καὶ εἶπέ μοι· Ἰδοὺ ἐγὼ αὐξήσω σε καὶ πληθυνῶ σε, καὶ ποιήσω σε εἰς συναγωγὰς ἐθνῶν, καὶ δώσω σοι τὴν γῆν ταύτην, καὶ τῷ σπέρματί σου μετὰ σὲ εἰς κατάσχεσιν αἰώνιον. Νῦν οὖν οἱ δύο σου υἱοὶ, οἱ γενόμενοί σοι ἐν γῇ Αἰγύπτῳ, πρὸ τοῦ με ἐλθεῖν πρὸς σὲ εἰς Αἴγυπτον, ἐμοί εἰσιν, Ἐφραῒμ καὶ Μανασσῆς, ὡς Ῥουβεὶμ καὶ Συμεὼν ἔσονταί μοι. Τὰ δὲ ἔκγονα, ἃ ἐὰν γεννήσῃς μετὰ ταῦτα, σοὶ ἔσονται, ἐπὶ τῷ ὀνόματι τῶν ἀδελφῶν αὐτῶν κληθήσονται ἐν τοῖς ἐκείνων κλήροις. Ἐγὼ δὴ ἡνίκα ἠρχόμην ἐκ τῆς Μεσοποταμίας τῆς Συρίας, ἀπέθανε Ῥαχὴλ ἡ μήτηρ σου ἐν γῇ Χαναὰν, ἐγγίζοντός μου κατὰ τὸν ἱππόδρομον Χαβραθᾶ τῆς γῆς τοῦ ἐλθεῖν εἰς γῆν Ἐφραθᾶ, καὶ κατώρυξα αὐτὴν ἐν τῇ ὁδῷ τοῦ ἱπποδρόμου. Αὕτη ἐστὶ Βηθλεέμ. Ἐτέθραπτο μὲν γὰρ ὁ μακάριος Ἰακὼβ ἐν γήρει καλῷ, κατὰ τὸ γεγραμμένον. Ἐπειδὴ δὲ τῶν καθ' ἡμᾶς ἀπεδήμει πραγμάτων, εὐλογεῖν ἐσκέπτετο τοὺς ἐξ Ἰωσήφ·","english":"...setting the eye of his mind upon the Holy Scriptures. For it says here again: And it came to pass after these words, that it was reported to Joseph, that his father was troubled. And taking his two sons, Manasseh and Ephraim, he came to Jacob. And it was reported to Jacob, saying: Behold, your son Joseph comes to you; and Israel, strengthened, sat upon the bed. And Jacob said to Joseph: God appeared to me in Luz in the land of Canaan, and blessed me, and said to me: Behold, I will increase you and multiply you, and I will make you into gatherings of nations, and I will give you this land, and to your seed after you, for an everlasting possession. Now therefore your two sons, who were born to you in the land of Egypt, before I came to you into Egypt, are mine, Ephraim and Manasseh, as Reuben and Simeon shall be mine. But the offspring, which you shall beget after these things, shall be yours, they shall be called by the name of their brothers in their inheritance. And I, when I was coming from Mesopotamia of Syria, Rachel your mother died in the land of Canaan, as I was approaching the hippodrome of Chabratha of the land, to come into the land of Ephratha, and I buried her in the way of the hippodrome. This is Bethlehem. For the blessed Jacob had been brought up in a good old age, according to what is written. But since he was absent from our affairs, he intended to bless those from Joseph...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":315,"ref":"p315","source":"οἳ ἐπείπερ ἦσαν ἐκ μητρὸς ἀλλογενοῦς, τῆς Ἀσενὲθ θυγατρὸς ἱερέως τοῦ Πετεφρῆ, ἵνα μήτις αὐτοὺς καταμυσάττοιτο τῶν ἐξ Ἰσραὴλ, ἔκφυλόν τε καὶ ὀθνεῖον ἡγοῖτο τὸ γένος, σοφῶς τε καὶ οἰκονομικῶς ὁ θεσπέσιος Ἰακὼβ αὐτόν τε τὸν Ἰωσὴφ καὶ ἑτέρους υἱοὺς εἰσπειρᾶται διδάσκειν, ὅτι ταῖς θείαις ἑπόμενος ψήφοις, πάντας οἰκειοῦται τοὺς ἐξ αὐτῶν γεγονότας. Ὤφθη γάρ μοι, φησὶν, ὁ Θεὸς ἐν γῇ Χαναὰν, καὶ ὅτι πλείστων μὲν ὅσων ἔσομαι λαῶν πατὴρ, κατευρυνθήσομαι δὲ καὶ εἰς ἔθνη καὶ συναγωγὰς ἐθνῶν, ἀναφανδὸν ἐπηγγέλλετο Ἐν ταυτῷ δὴ οὖν, καὶ Θεὸν ἀναπείθει τιμᾷν ταῖς εἰς ἀλήθειαν δόξαις. Καὶ οἰκείους ἡγεῖσθαι διδάσκει τοὺς ἀγχιστεύοντας, μᾶλλον δὲ τοὺς ἐξ αὐτῶν ἀναφύντας, κἂν εἰ γεγόνασι τυχὸν ἐκ μητρὸς ἀλλογενοῦς. βʹ. Βραχὺ δὲ τῆς ἱστορίας τὸ πάχος ἐκβαίνοντες, ἐκεῖνό φαμεν· Οὕτω καὶ ἡμεῖς οἱ ἐν πίστει δεδικαιωμένοι γεγόναμεν ἐν Χριστῷ, Θεοῦ μὲν υἱοὶ, τῶν δὲ ἁγίων οἰκεῖοι, μεσιτεύοντος αὐτοῦ, καὶ δι' ἑαυτοῦ συνδέοντος αὑτῷ τε καὶ τῷ Πατρὶ καὶ τοῖς τῶν ἁγίων χοροῖς· καθάπερ ἀμέλει καὶ Ἰωσὴφ, οἱονεὶ μεταξὺ κείμενος, υἱοὺς μὲν ἐποίει τοῦ ἰδίου πατρὸς τὸν Ἐφραῒμ καὶ Μανασσῆ, ἐγγράφεσθαι δὲ καὶ αὐτῷ τῷ καταλόγῳ τῶν πατριαρχῶν. Νῦν γὰρ, φησὶν, οἱ δύο σου υἱοὶ οἱ γενόμενοί σοι ἐν Αἰγύπτῳ, ἐμοί εἰσιν, Ἐφραῒμ καὶ Μανασσῆς, ὡς Ῥουβεὶμ καὶ Συμεὼν ἔσονται ἐμοί. Τουτέστιν, ἐν πρωτοτόκοις ἔσονται, συντετάξονται δὲ καὶ τοῖς ἐν ὑπακοῇ. Ἦν μὲν γὰρ πρωτότοκος Ῥουβείμ. Ὑπακοὴ δὲ πάλιν ὁ Συμεὼν ἑρμηνεύεται. Γεγόναμεν δὲ διὰ πίστεως οἱ ἔσχατοι πρῶτοι, καὶ τὴν τοῦ πρωτοτόκου δόξαν ὁ ἐξ ἐθνῶν ἐκληρώσατο λαός.","english":"...since they were born of a foreign mother, Aseneth the daughter of Petephres the priest, so that no one of the sons of Israel might abhor them and consider their race alien and foreign, the wondrous Jacob wisely and providentially attempts to teach both Joseph himself and his other sons that, following the divine decrees, he makes all their descendants his own. For he says: God appeared to me in the land of Canaan, and that I shall be the father of very many peoples, and I shall be enlarged also into nations and gatherings of nations, he openly promised. At the same time, then, he also persuades them to honor God with true opinions. And he teaches them to regard as their own those who are near of kin, or rather those sprung from them, even if they happen to have been born of a foreign mother. 2. Going a little beyond the bulk of the history, we say this: Thus we too who have been justified in faith have become in Christ sons of God and members of the household of the saints, with him mediating and through himself binding us to himself and to the Father and to the choirs of the saints; just as, indeed, Joseph also, placed as it were in between, made Ephraim and Manasseh sons of his own father, and they were enrolled also in the very register of the patriarchs. For now, he says, your two sons who were born to you in Egypt are mine, Ephraim and Manasseh; as Reuben and Simeon they shall be mine. That is, they shall be among the firstborn, and they shall be ranked also with those in obedience. For Reuben was the firstborn. And Simeon in turn is interpreted as obedience. And through faith we who were last have become first, and the people from the nations has obtained the glory of the firstborn.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":316,"ref":"p316","source":"Τετίμηνται δὲ δι' ὑπακοὴν καὶ εὐπείθειαν. Αὐτὸς γὰρ αὐτοῖς μεμαρτύρηκεν ὁ Χριστὸς, οὕτω λέγων· Λαὸς ὃν οὐκ ἔγνων ἐδούλευσέ μοι, εἰς ἀκοὴν ὠτίου ὑπήκουσέ μου. Εἰ γὰρ καὶ γεγόναμεν ἐκ μητρὸς ὥσπερ ἑτερογενοῦς διὰ τὸ ἐξ ἐθνῶν κεκλῆσθαι τὴν Ἐκκλησίαν, ἀλλ' ἐξαρκέσει μεσολαβὼν ὁ Ἐμμανουὴλ, καὶ εἰς τὸ συνάψαι δι' ἑαυτοῦ τῷ Θεῷ καὶ Πατρὶ, καὶ τοῖς τῶν ἁγίων ἐγγράψαι κλήροις, καὶ εἰς τὴν ἐκείνοις πρέπουσαν δόξαν ἀνενεγκεῖν, καὶ ἱερὸν ἡμᾶς ἀποφῆναι γένος. Ἄθρει δὲ ὅπως ἐξ ἀγάπης τῆς περὶ τὸν μακάριον Ἰωσὴφ εἰς ἰδίους υἱοὺς κατατάττει τοὺς ἐξ αὐτοῦ. Ἠγαπήμεθα γὰρ καὶ ἡμεῖς ἐν Χριστῷ, καὶ ἐπείπερ δι' αὐτοῦ ἐν πνεύματι γέννησιν γεγεννήμεθα τὴν πνευματικὴν, ἀξιόληπτοι γεγόναμεν τῷ Πατρὶ, καθάπερ ἔφην ἀρτίως· καὶ τοῖς πρὸ ἡμῶν ἁγίοις συντετάγμεθα. Πλὴν εἰ καὶ υἱοὶ κεκλήμεθα τοῦ Θεοῦ καὶ Πατρὸς, ὑπὸ χεῖρα πάλιν ἐσόμεθα τοῦ προσάγοντος ἡμᾶς καὶ συνενοῦντος αὐτῷ, τουτέστι Χριστῷ. Θέα γὰρ ὅπως ὁ μακάριος Ἰακὼβ μετὰ τὸ τοῖς ἰδίοις ἐγγράψαι τέκνοις τόν τε","english":"But they have been honored because of obedience and compliance. For Christ himself has testified to them, saying thus: \"A people whom I did not know served me; at the hearing of the ear they obeyed me.\" For even if we have been born of a mother, as it were, of another kind, because the Church has been called out from the Gentiles, nevertheless Emmanuel will suffice, intervening to join us through himself to God the Father, and to enroll us in the lots of the saints, and to bring us to the glory that befits them, and to make us a holy race. And observe how, out of love for the blessed Joseph, he places his own sons among his own children. For we too have been loved in Christ, and since through him we have been born with a spiritual birth in the Spirit, we have become acceptable to the Father, just as I said a moment ago; and we have been ranked together with the saints before us. Moreover, even if we have been called sons of God the Father, we shall again be under the hand of the one who brings us near and unites us to him, that is, Christ. For see how the blessed Jacob, after enrolling in his own children both","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":317,"ref":"p317","source":"Ἐφραῒμ καὶ Μανασσῆ, Τὰ δὲ ἔκγονα, φησὶν, ἃ ἐὰν γένηταί σοι, σοὶ ἔσονται. Συνίης οὖν ὅτι κἂν υἱοὶ τοῦ Θεοῦ καὶ Πατρὸς χρηματίζωμεν, οὐδὲν ἧττον ἐσόμεθα τοῦ Χριστοῦ. Καὶ τοῦτο, οἶμαι, ἐστὶν ὅπερ ἔφη πρὸς τὸν Πατέρα· Οὓς δέδωκάς μοι ἐκ τοῦ κόσμου, σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς δέδωκας· καὶ δεδόξασμαι ἐν αὐτοῖς. Κατορωρύχθαι γε μὴν τὴν Ῥαχὴλ ἐν Βηθλεὲμ ἔφασκεν Ἰακώβ. Μεμνήμεθα δὲ πολλάκις εἰς εἰκόνα καὶ τύπον τῆς ἐξ ἐθνῶν Ἐκκλησίας τὴν Ῥαχὴλ ὀνομάσαντες. Γένοιτο δ' ἂν, οἶμαι, τὶς οὐ ψευδοεπὴς εἰ βούλοιτο λέγειν, ὅτι πρὸς ἑτέραν τινὰ ζωὴν, τὴν ἀμείνω δηλονότι καὶ τῆς ἐγκοσμίου προφερεστέραν, μεταπεφοίτηκεν ἡ Ἐκκλησία· κόσμῳ μὲν ἀποθανοῦσα διὰ τὸ μὴ ἀνέχεσθαι φρονεῖν τὰ αὐτοῦ, Θεῷ δὲ ζῶσα πνευματικῶς ἐν Χριστῷ διὰ πολιτείας εὐαγγελικῆς. Εἰ γὰρ καὶ ἔστιν ἐν κόσμῳ διὰ τὴν ἐν σαρκὶ ζωὴν, ἀλλ' οἱονεὶ κρύπτεται τὸ ἐν κόσμῳ λαμπρὸν οὐκ ἔχουσα, μονονουχὶ δὲ καὶ συνετάφη Χριστῷ· καὶ τοῦτο, οἶμαι, ἐστὶν ὅπερ ἔφη Παῦλος ἡμῖν ὁ σοφώτατος· Ἀπεθάνετε γὰρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ. Σύνες γὰρ ὅτι τεθαμμένης τῆς Ῥαχὴλ ἐν Βηθλεὲμ, καὶ οὐχ ὁρωμένης ἔτι, μονονουχὶ συνεκρύπτετο καὶ αὐτὸς ὁ Ἐμμανουήλ. Γεγέννητο γὰρ οὔπω διὰ τῆς ἁγίας Παρθένου. Ἐπαινέσωμεν δὴ οὖν τὸν τοιοῦτον τῆς Ἐκκλησίας θάνατον εἰς ἀρχὰς ἀναφέροντα ζωῆς τῆς ἁγίας τε καὶ ἐν Χριστῷ. Κἀκεῖνο δὲ οἶμαι προσειπεῖν ἀναγκαῖον. Εἰσδεξάμενος εἰς τέκνα τοὺς ἐξ Ἰωσὴφ ὁ πατὴρ τεθνεώσης αὐτῶν τῆς μητρὸς, ἐντέλλεται καὶ περὶ αὐτῆς.","english":"Ephraim and Manasseh, but the offspring,\" he says, \"that shall be born to you shall be yours.\" You understand, then, that even if we are called sons of God and the Father, we shall nonetheless be Christ's. And this, I think, is what he said to the Father: \"Those whom you have given me out of the world were yours, and you have given them to me; and I have been glorified in them.\" Indeed, Jacob said that Rachel was buried in Bethlehem. We have often recalled that we have named Rachel as an image and type of the Church from the Gentiles. And it could be, I think, that someone who wished to speak would not be speaking falsely, that the Church has passed over to another life, clearly the better one and superior to the life in the world: dead to the world because she does not endure to think the things of the world, but living to God spiritually in Christ through a gospel way of life. For even if she is in the world because of life in the flesh, yet, so to speak, she is hidden, having nothing of the world's splendor, and she has all but been buried together with Christ. And this, I think, is what Paul, the wisest of us, said: \"For you have died, and your life has been hidden with Christ in God.\" For understand that when Rachel was buried in Bethlehem and was no longer seen, Emmanuel himself was all but hidden along with her. For he had not yet been born through the holy Virgin. Let us therefore praise this kind of death of the Church, which leads back to the beginnings of the holy life that is in Christ. And I think it is also necessary to mention that further point. When the father received the children of Joseph as his own, their mother being dead, he gives instructions also concerning her.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":318,"ref":"p318","source":"Τοιγάρτοι τὸν ἐν ᾧ τέθαπται κατασημῆναι χῶρον εἴη ἂν ἕτερον οὐδὲν ἀναπείθοντος ἢ ὅτι προσήκει τὴν δέουσαν ἐπ' αὐτῇ ποιεῖσθαι φροντίδα. Ἐνετέλλετο δὲ καὶ ὁ Θεὸς καὶ Πατὴρ τῷ Υἱῷ περὶ τῆς Ἐκκλησίας, καὶ φροντίδος αὐτὴν ἀξιοῦν ἀναπείθει, νενικημένην θανάτῳ διὰ τὴν ἀρχαίαν ἀράν. Τοιγάρτοι καὶ ἀνακέκραγεν ὁ θεῖος ἡμῖν Δαβὶδ πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν· Ἔντειλαι, ὁ Θεὸς, τῇ δυνάμει σου, δυνάμωσον, ὁ Θεὸς, τοῦτο ὃ κατειργάσω ἐν ἡμῖν. Μονονουχὶ γὰρ καὶ παραδεικνὺς τὸ τῷ θανάτῳ κάτοχον σῶμα, διὰ τῆς δυνάμεως τοῦ Θεοῦ καὶ Πατρὸς, τουτέστι, τοῦ Υἱοῦ ἀπαλλάττεσθαι μὲν ἐλιπάρει τῆς φθορᾶς· ἀναφοιτῆσαι δὲ αὖθις εἰς τὸ ἐν ἀρχαῖς, τουτέστιν, εἰς τὴν ἐν Χριστῷ μακαρίαν καὶ ἀκήρατον ζωήν. γʹ. Ὅτι δὲ πρωτότοκος ὢν, καὶ τοῖς εἰς τοῦτο πρεσβείοις τετιμημένος ὁ Ἰσραὴλ, ἀπώλισθε μὲν τῆς ἐνούσης δόξης αὐτῷ, μεταπεφοίτηκε δὲ τῆς οὕτω λαμπρᾶς εὐκλείας ἡ χάρις ἐπὶ τὸν νέον τε καὶ ἐξ ἐθνῶν ἥκοντα λαὸν, καὶ διὰ τῶν ἐφεξῆς οὐδὲν ἧττον εἰσόμεθα. Ἰδὼν γὰρ, φησὶν, Ἰσραὴλ τοὺς υἱοὺς Ἰωσὴφ, εἶπε· Τίνες σοι οὗτοι; Εἶπε δὲ Ἰωσὴφ τῷ πατρὶ αὐτοῦ· Υἱοί μου εἰσὶν οὓς ἔδωκέ μοι ὁ Θεὸς ἐνταῦθα. Εἶπε δὲ Ἰακώβ· Προσάγαγέ μοι αὐτοὺς, ἵνα εὐλογήσω αὐτούς. Οἱ δὲ ὀφθαλμοὶ αὐτοῦ ἐβαρυώπησαν ἀπὸ τοῦ γήρως, καὶ οὐκ ἠδύναντο βλέπειν. Καὶ ἤγγισεν αὐτοὺς πρὸς αὐτὸν, καὶ ἐφίλησεν αὐτοὺς, καὶ περιέλαβεν αὐτοὺς, καὶ εἶπεν Ἰσραὴλ πρὸς τὸν Ἰωσήφ· Ἰδοὺ τοῦ προσώπου σου οὐκ ἐστερήθην, καὶ ἰδοὺ ἔδειξέ μοι ὁ Θεὸς καὶ τὸ σπέρμα σου. Καὶ ἐξήγαγεν αὐτοὺς Ἰωσὴφ ἀπὸ τῶν γονάτων αὐτοῦ, καὶ προσεκύνησαν αὐτῷ ἐπὶ πρόσωπον ἐπὶ τῆς γῆς.","english":"Therefore to mark out the place in which he was buried would be nothing other than persuading us that it is fitting to exercise the due care for it. And God and the Father was also commanding the Son concerning the Church, and He persuades Him to deem it worthy of care, since it had been conquered by death because of the ancient curse. Therefore David, the divine, also cried out to us to the Father and God in the heavens: Command, O God, with your power; strengthen, O God, this which you have worked in us. For almost pointing out also the body held by death, he was entreating that through the power of God and the Father—that is, of the Son—it be released from corruption, and that it return again to what was in the beginning, that is, to the blessed and undefiled life in Christ. 3. That Israel, being firstborn and honored with the prerogatives for this, was stripped of the glory that was in him, and that the grace of so bright a renown has passed over to the new people who have come from the Gentiles, we shall know no less from what follows. For seeing, it says, Israel the sons of Joseph, he said: Who are these to you? And Joseph said to his father: They are my sons whom God has given me here. And Jacob said: Bring them near to me, that I may bless them. But his eyes were heavy from old age, and he could not see. And he brought them near to him, and he kissed them and embraced them, and Israel said to Joseph: Behold, I have not been deprived of your face, and behold, God has shown me also your seed. And Joseph brought them out from his knees, and they bowed down to him with their face upon the ground.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":319,"ref":"p319","source":"Λαβὼν δὲ Ἰωσὴφ τοὺς υἱοὺς αὐτοῦ, τόν τε Ἐφραῒμ ἐν τῇ δεξιᾷ, ἐξ ἀριστερῶν δὲ Ἰσραήλ· τὸν Μανασσῆ δὲ ἐν τῇ ἀριστερᾷ, ἐκ δεξιῶν δὲ Ἰσραήλ· ἤγγισεν αὐτοὺς αὐτῷ. Ἐκτείνας δὲ Ἰσραὴλ τὴν χεῖρα τὴν δεξιὰν, ἐπέβαλεν ἐπὶ τὴν κεφαλὴν Ἐφραΐμ· οὗτος δὲ ἦν ὁ νεώτερος· καὶ τὴν ἀριστερὰν ἐπὶ τὴν κεφαλὴν Μανασσῆ, ἐναλλάξας τὰς χεῖρας. Καὶ εὐλόγησεν αὐτοὺς, καὶ εἶπεν· Ὁ Θεὸς ᾧ εὐηρέστησαν οἱ πατέρες μου ἐνώπιον αὐτοῦ, Ἀβραὰμ καὶ Ἰσαάκ· ὁ Θεὸς ὁ τρέφων με ἐκ νεότητός μου ἕως τῆς ἡμέρας ταύτης· ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν, εὐλογήσαι τὰ παιδία ταῦτα. Παρειστήκει μὲν γὰρ τὰ μειράκια. Διεπυνθάνετο δὲ ὁ πρεσβύτης, τίνος εἶεν. Ἄρα καὶ πρός γε δὴ ταῦτά φησιν ὁ Ἰωσήφ· Οἱ δύο υἱοί μου. Εἶτα προσενηνεγμένους καὶ γεγονότας ἐγγὺς, φιλημάτων τε αὐτοὺς καὶ περιπλοκῶν ἠξίου. Σύνες οὖν ὅπως οἱονεί πως οὐ γινωσκόμενοι τῷ Θεῷ καὶ Πατρὶ, γνώριμοί τε γεγόναμεν, καὶ ἐγγὺς ἐν\n\nΧριστῷ. Προσίεται δὲ καὶ λίαν ἀσμένως, ἐπιμαρτυροῦντος ἡμῖν τὴν πρὸς ἑαυτὸν οἰκειότητα τοῦ Υἱοῦ, ἀγάπης τε οὕτως ἡμᾶς ἀξιοῖ, καλεῖ πρὸς ἕνωσιν, δῆλον δὲ ὅτι τὴν νοητὴν καὶ ἐν πνεύματι. Τύπος δ' ἂν γένοιτο καὶ μάλα σαφὴς, φίλημα μὲν ἀγάπης, ἑνώσεως δὲ περίληψις ἤτοι περιπλοκή. Τοιγάρτοι καὶ ὁ σοφώτατος Παῦλος ἐπιστέλλει λέγων τοῖς εἰς Χριστὸν πιστεύσασιν, ὁτὲ μὲν, ὅτι Νυνὶ δὲ οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς, προσκομίζοντος δηλονότι τοῦ Χριστοῦ, ὁτὲ δὲ αὖ, Νυνὶ δὲ γνόντες Θεὸν, μᾶλλον δὲ γνωσθέντες ὑπὸ Θεοῦ.","english":"But Joseph took his sons, Ephraim on his right, but Israel on his left; and Manasseh on his left, but Israel on his right; he brought them near to him. And Israel stretched out his right hand and laid it on the head of Ephraim—this one was the younger—and his left hand on the head of Manasseh, crossing his hands. And he blessed them and said: The God in whose presence my fathers Abraham and Isaac were well-pleasing; the God who nourishes me from my youth until this day; the angel who delivers me from all evils, bless these children. For the youths stood by. And the old man inquired whose they were. And indeed Joseph also says to these things: They are my two sons. Then, when they had been brought forward and had come near, he deemed them worthy of kisses and embraces. Understand, therefore, how we who were, as it were, in some way not known to God and the Father, have become known and near in Christ. And he receives us very gladly, the Son testifying to us our kinship with himself, and thus he deems us worthy of love, he calls us to union—clearly the intelligible and spiritual union. And a kiss would be a very clear type of love, and an embrace or enfolding a type of union. Therefore also the most wise Paul writes to those who have believed in Christ, at one time saying: But now you who once were far off have become near, clearly because Christ brings us forward; and at another time: But now, having known God, or rather having been known by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":320,"ref":"p320","source":"Ἐποπτείας γὰρ ἀξιοῖ, καὶ ἐπιγινώσκει μόνους ὁ Θεὸς καὶ Πατὴρ τοὺς πνευματικὴν ἔχοντας οἰκειότητα πρὸς τὸν Υἱὸν, καὶ τὴν διὰ πνεύματος ἀναγέννησιν ὑπ' αὐτῷ τε καὶ δι' αὐτοῦ πλουτήσαντας. Καθάπερ ἀμέλει καὶ ἐν Αἰγύπτῳ τοὺς τῷ αἵματι τοῦ ἀμνοῦ καταχριομένους, γνωρίμους ἐποιεῖτο λέγων· Καὶ ὅψομαι τὸ αἷμα, καὶ σκεπάσω ὑμᾶς, καὶ οὐκ ἔσται ἐν ὑμῖν πληγὴ τοῦ ἐκτριβῆναι ὑμᾶς, ὅταν παίω ἐν γῇ Αἰγύπτῳ. Εὔθυμος δὲ λίαν γεγονὼς ὁ Ἰακὼβ πρὸς τὸν υἱὸν, τουτέστι, τὸν Ἰωσὴφ, ἔφη· Ἰδοὺ τοῦ προσώπου σου οὐκ ἐστερήθην, καὶ ἰδοὺ ἔδειξέ μοι ὁ Θεὸς καὶ τὸ σπέρμα σου. Ὅσον μὲν γὰρ ἧκεν εἰς Ἰουδαίους, ὁ Πατὴρ ἐστέρηται τοῦ Υἱοῦ. Οἰηθέντες γὰρ ὅτι κάτοχος ἔσται ταῖς τοῦ ᾅδου πύλαις, καὶ τοῖς ἄλλοις ὁμοῦ κείσεται νεκρὸς, θανάτῳ περιβεβλήκασιν. Ἀλλ' οὐκ ἐνεδέχετο θανάτῳ περιβεβλῆσθαι τὸν τῆς ζωῆς ἀρχηγόν. Οὐκοῦν ἀνεβίω, καὶ πάλιν αὐτὸν ὁ Πατὴρ τεθέαται, καὶ τὸ ἐξ αὐτοῦ δὲ καὶ ἐν αὐτῷ γένος, δῆλον δὲ ὅτι τοὺς πιστεύσαντας, τὸ ἔθνος τὸ ἅγιον, τὸ βασίλειον ἱεράτευμα, τὸν εἰς περιποίησιν λαόν. Οἷς καὶ αὐτὸς ὁ Χριστὸς ἐπιγάννυται, λέγων· Ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ Θεός. Καὶ προσεκόμιζε μὲν Ἰωσὴφ τῷ πατρί· οἱ δὲ προσεκύνουν. Εἶτα τοῦ μὲν Μανασσῆ, ὃς ἦν πρωτότοκος, ἑστῶτος εἰς δεξιὸν, τοῦ δὲ νεωτάτου Ἐφραῒμ εἰς εὐώνυμον· παραλλάξας αὐτοῖς τὰς χεῖρας ἔθηκεν ὁ Ἰακὼβ, καὶ τὸν μὲν Ἐφραῒμ τῇ τῆς δεξιᾶς τετίμηκεν ἐπιθέσει, δευτερείων δὲ ἤδη ὥσπερ ἠξίου τὸν Μανασσῆ, χεῖρα δοὺς αὐτῷ τὴν εὐώνυμον, οὕτω τε τῆς εἰς αὐτοὺς εὐλογίας ἄρχεται.","english":"For he deems them worthy of visitation, and God the Father alone recognizes those who have a spiritual kinship with the Son and have been enriched with regeneration through the Spirit under him and through him. Just as, to be sure, in Egypt he made known those who were smeared with the blood of the lamb, saying: And I will see the blood, and I will cover you, and there shall be no plague among you to destroy you, when I strike in the land of Egypt. And Jacob, having become very glad at his son, that is, Joseph, said: Behold, I have not been deprived of your face, and behold, God has shown me also your seed. For as far as it concerned the Jews, the Father was deprived of the Son. For they supposed that he would be held fast by the gates of Hades and would lie dead there together with the others, and so they wrapped him in death. But it was not possible for the author of life to be wrapped in death. Therefore he came back to life, and the Father has beheld him again, and the race from him and in him—clearly those who believed, the holy nation, the royal priesthood, the people for a possession. And Christ himself rejoices over them, saying: Behold, I and the children whom God has given me. And Joseph brought them near to his father, and they bowed down. Then, with Manasseh, who was the firstborn, standing on the right, and the younger Ephraim on the left, Jacob crossed his hands and laid them on them, and honored Ephraim with the imposition of the right hand, while he deemed Manasseh worthy, as it were, of second place, giving him his left hand, and so he begins the blessing upon them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":321,"ref":"p321","source":"Εἰσδεδέγμεθα γὰρ εἰς προσκυνητὰς οἵ τε πρῶτοι, καὶ μετ' ἐκείνους λαοὶ, προσκομιζόντων ἡμᾶς οὐ Μωσέως οὐ προφητῶν· ἀργότερος γὰρ εἰς σωτηρίαν ὁ νόμος· ἀλλ' αὐτοῦ τοῦ Υἱοῦ· Δι' αὐτοῦ γὰρ, ὡς ἔφην, τὴν προσαγωγὴν ἐσχήκαμεν. Καὶ ἦν μὲν αὐτῷ σκοπὸς τῆς ἐξ ἐθνῶν ἀγέλης προτάξαι τὸν Ἰσραήλ. Εἰς δεξιὸν γὰρ ἔστη τὸν Μανασσῆ τοῦ πατρὸς ὁ Ἰωσήφ. Ἐπειδὴ δὲ πέρα λόγου δεδυσσεβήκασιν εἰς αὐτὸν, προτετίμηκεν ὁ Πατὴρ τοὺς ἐν χρόνῳ δευτέρους, τουτέστι τὰ ἔθνη, Καὶ γεγόνασι μὲν οἱ ἔσχατοι πρῶτοι, καὶ οἱ πρῶτοι ἔσχατοι. Ηὐλόγηκε δὲ Ἰακὼβ τὰ μειράκια, Θεὸν ὀνομάζων τὸν τρέφοντα καὶ ἄγγελον τὸν ῥυόμενον αὐτὸν, τῷ Θεῷ καὶ Πατρὶ συνάπτων εἰς ἅπαν τὸν Υἱὸν, ὃς καὶ διὰ φωνῆς προφητῶν μεγάλης βουλῆς Ἄγγελος ὀνομάζεται. Οὐκοῦν πᾶσα χάρις, καὶ ἁπάσης εἰς ἡμᾶς εὐλογίας καὶ ἐπικουρίας τρόπος, γένοιτ' ἂν οὐχ ἑτέρως, πλὴν ὅτι δι' Υἱοῦ παρὰ τοῦ Πατρός. Καὶ γοῦν ὁ θεσπέσιος Παῦλος, Χάρις ὑμῖν καὶ εἰρήνη, φησὶν, ἀπὸ Θεοῦ καὶ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ. Ἀσχάλλει γε μὴν ὁ θεσπέσιος Ἰωσὴφ κατόπιν ὥσπερ τοῦ νέου τεθειμένον ἰδὼν τὸν πρωτότοκον. Εἶτα τοῦ μυστηρίου τὴν δύναμιν διεσάφησεν ὁ πατὴρ λέγων· Καὶ οὗτος ἔσται εἰς λαὸν, καὶ οὗτος ὑψωθήσεται· ἀλλ' ὁ ἀδελφὸς αὐτοῦ ὁ νεώτερος μείζων αὐτοῦ ἔσται, καὶ τὸ σπέρμα αὐτοῦ ἔσται εἰς πλῆθος ἐθνῶν. Εἶτα μεθ' ἕτερα, Καὶ ἔθηκε, φησὶ, τὸν Ἐφραῒμ ἔμπροσθε τοῦ Μανασσῆ. Ὅσον μὲν γὰρ ἧκεν εἰς τὸ δοκοῦν τῷ Χριστῷ, οὐκ ἂν ἀπώλισθε τῆς οἰκείας δόξης ὁ Ἰσραήλ. Καὶ γοῦν ἔφασκεν ἐναργῶς· Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ.","english":"For we have been received as worshippers, both the first peoples and those after them, with not Moses nor the prophets bringing us forward—for the law is too slow for salvation—but the Son himself. For through him, as I said, we have obtained our access. And his purpose was to place Israel before the flock from among the nations. For Joseph set Manasseh at his father's right hand. But since they had impiously sinned against him beyond all reason, the Father has honored those who are second in time, that is, the nations. And the last have become first, and the first last. And Jacob blessed the young men, calling God the one who nourishes and the Angel the one who rescues him, joining the Son in all things to God the Father, who is also called through the voice of the prophets the Angel of great counsel. Therefore every grace, and every manner of blessing and assistance toward us, would come about in no other way except through the Son from the Father. And indeed the divine Paul says, Grace to you and peace from God our Father and the Lord Jesus Christ. Yet the divine Joseph was distressed, seeing the firstborn placed as it were behind the younger. Then the father made clear the power of the mystery, saying: And this one shall become a people, and this one shall be exalted; but his younger brother shall be greater than he, and his seed shall become a multitude of nations. Then after other things, he says, And he set Ephraim before Manasseh. For as far as it depended on what seemed good to Christ, Israel would not have slipped away from its own glory. And indeed he said plainly: I was not sent except to the lost sheep of the house of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":322,"ref":"p322","source":"Ἐπειδὴ δὲ πεπώρωται, κατὰ τὸ γεγραμμένον, καὶ τὴν τοῦ καλοῦντος εἰς σωτηρίαν κλῆσιν περιυβρίζων μεμένηκεν ἀπειθὴς, τέθειται πρὸς εὐώνυμον, τὸ μεῖον ἔχων ἐν δόξῃ. Καὶ εὐλογεῖται μὲν καὶ ὑψοῦται καὶ αὐτὸς, ὡς ἔν γε τῷ σεσωσμένῳ μέρει· καὶ τοῦτό ἐστι τὸ κατάλειμμα, κατὰ τὴν τοῦ προφήτου φωνήν· ὑπέρκειται δὲ λίαν ὁ ἐξ ἐθνῶν, καὶ εἰς συναγωγὰς λαῶν κατευρύνεται, καὶ μείζων\n\nἐστὶ τοῦ Ἰσραὴλ τῇ τῶν πιστευσάντων ἀμέτρῳ πληθύϊ ποιούμενος τὴν ὑπεροχήν· μιᾷ γὰρ καὶ ἴσῃ χάριτι κατεστέμμεθα πρὸς ἁγιασμὸν οἵ τε ἐξ Ἰσραὴλ καὶ μέν τοι καὶ οἱ ἐξ ἐθνῶν πιστεύσαντες, καὶ ἐν Χριστῷ δεδικαιωμένοι· δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ ΒΙΒΛΙΟΝ Ζʹ.\n\nΠερὶ τῆς εὐλογίας τῶν ιβʹ πατριαρχῶν. Σκοπὸς μὲν τῷ λόγῳ τὸ ἀφηγήσασθαι δεῖν τῶν εἰρημένων ἕκαστα παρὰ τοῦ προπάτορος Ἰακὼβ τῶν ἐκβησομένων κατὰ καιροὺς ἐπὶ τοῖς ἐξ αὐτοῦ γεγονόσιν υἱοῖς. Προδιαμαρτύρεται δὲ ὥσπερ ἐκεῖνο σαφῶς ὡς δυσέφικτος μὲν κομιδῇ τῶν εἰρημένων ὁ νοῦς, καὶ οὐ βάσιμος τοῖς πολλοῖς, αἰνιγματώδης δὲ καὶ ἀσυμφανὴς τὴν δήλωσιν. Μέμικται δὲ τῷ τῆς εὐλογίας τρόπῳ, τὸ μὴ οὕτως ἔχον, καὶ τὸ ἔτι τούτων δυσεφικτότερον. Ἐπαγγέλλεται μὲν γὰρ ὁ θεσπέσιος Ἰακὼβ προαγορεύειν τοῖς τέκνοις τὰ ἐν ἐσχάτοις· ποιεῖταί γε μὴν τῶν παρῳχηκότων τὴν μνήμην, καὶ πλημμέλειαν ἀναμετρεῖ, πρώτην μὲν τὴν τοῦ Ῥουβεὶμ, εἶτα γείτονα εὐθὺς καὶ μετ' ἐκείνην, τὴν Συμεὼν καὶ Λευΐ.","english":"But since he has been hardened, according to what is written, and has remained disobedient, insulting the call of the one who calls to salvation, he has been placed on the left, having the lesser share in glory. And he too is blessed and exalted, as being at least on the side of the saved; and this is the remnant, according to the voice of the prophet. But the one from the Gentiles surpasses greatly, and is widened into gatherings of peoples, and is greater than Israel, making his preeminence by the immeasurable multitude of those who have believed. For we have been crowned with one and the same grace for sanctification, both those from Israel and indeed those from the Gentiles who have believed, and have been justified in Christ; through whom and with whom be the glory to God and the Father, with the Holy Spirit, unto the ages of ages. Amen.\n\nBOOK 7 OF THE GLAPHYRA ON GENESIS.\n\nConcerning the blessing of the twelve patriarchs. The aim of the discourse is that it must narrate each of the things said by the forefather Jacob concerning what would befall in due seasons upon the sons born from him. But he testifies beforehand, as it were, to that clearly, that the meaning of what is said is altogether difficult to attain and not accessible to the many, and is enigmatic and unclear in its manifestation. But mixed into the manner of the blessing is that which is not so, and that which is even more difficult to attain than these. For the divinely inspired Jacob promises to foretell to his children the things in the last times; yet he makes mention of things past, and measures out transgression—first that of Reuben, then immediately next and after that, that of Simeon and Levi.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":323,"ref":"p323","source":"Εἶτα τίς ὁ φάναι θαῤῥῶν, ὡς εὐλογίας τισὶν ἔσται τρόπος, ἡ τῶν ἤδη προεπταισμένων ἀνάμνησις, καὶ οὐκ ἂν νοοῖτο ψευδοεπὴς, καὶ τοῦ καθήκοντος ἐξώκειλε νοῦ; Βαθὺς οὖν ἄρα καὶ οὐ λίαν ἐκκείμενος τοῖς ἑλεῖν ἐθέλουσιν ὁ ἐπὶ τῷδε λόγος. Τί οὖν ἄρα φαμὲν τὴν ἐνδεχομένην τοῖς προκειμένοις; Ἢ καὶ συλλήβδην εἰπεῖν παντὸς τοῦ γένους, ἤτοι τῶν ἑκάστοις φυλῆς τύπον, ὁποῖός τις ἔσται κατὰ καιροὺς, καὶ καταῤῥηθήσεται μὲν ἐπί τισιν, εὐδοκιμήσει δὲ ὅπως, ἢ καὶ ἐν τίσιν ἔσται τυχὸν, καὶ ὅποιπερ ἂν τὰ κατ' αὐτὴν ἐκτελευτήσειεν· εἰσκομιεῖ που πάντως ἡμῖν τῆς προφητείας ἡ ἀφήγησις. Ἄθρει δὲ ὅπως οἶς μὲν ἀπὸ τῶν ἤδη γεγενημένων τὰ ἐν ὑστέροις ἐσόμενα ζωγραφεῖ, ἑτέροις δὲ αὖ τὴν τῶν ὀνομάτων ἀφήγησιν, ἤτοι τὴν ἑρμηνείαν, μήνυσιν ὥσπερ τινὰ ποιεῖται τῶν ἐσομένων, καὶ σαφῆ προανάδειξιν. Γέγραπται τοίνυν ὡδί· Ἐκάλεσε δὲ Ἰακὼβ τοὺς υἱοὺς αὐτοῦ, καὶ εἶπε· Συνάχθητε ἵνα ἀπαγγείλω ὑμῖν τί ἀπαντήσει ὑμῖν ἐπ' ἐσχάτου τῶν ἡμερῶν. Ἀθροίσθητε καὶ ἀκούσατε, υἱοὶ Ἰακώβ· ἀκούσατε Ἰσραὴλ τοῦ πατρὸς ὑμῶν. Περὶ Ῥουβείμ. Ῥουβεὶμ πρωτότοκός μου, σὺ ἰσχύς μου καὶ ἀρχὴ τέκνων μου, σκληρὸς φέρεσθαι καὶ σκληρῶς αὐθάδης. Ἐξύβρισας ὡς ὕδωρ, μὴ ἐκζέσῃς. Ἀνέβης γὰρ ἐπὶ τὴν κοίτην τοῦ πατρός σου, τότε ἐμίανας τὴν στρωμνὴν οὗ ἀνέβης. Κέκλοφε μὲν οὖν τὸν τοῦ πατρὸς γάμον ὁ Ῥουβείμ· ἥλω τε οὐκ ἀσυμφανῶς, δεδρακὼς ἃ μὴ θέμις, καὶ ὡς πονηρὸν τὸ χρῆμα καὶ αὐταῖς ταῖς ἐξ Ἰακὼβ κατεδικάζετο ψήφοις. Πονηρὸν γὰρ, φησὶν, ἐφάνη ἐνώπιον Ἰακώβ. Ἀλλ' οὔ τι που τὸ ἤδη παρῳχηκὸς ὡς ἐν ἐσχάτοις ἔσται καιροῖς ὑποτοπήσειεν ἂν οἶμαί τις.","english":"Then who would dare to say that the recollection of those who have already stumbled before is a kind of blessing for some, and would not be considered false-speaking, and has fallen away from the fitting sense? Deep, then, and not very exposed to those who wish to grasp it, is the account concerning this. What then do we say is the possible meaning for the things set before us? Or, to speak comprehensively, of the whole race, or of the type of family belonging to each, what sort it will be at various times, and that it will be condemned in some respects, but how it will be approved, or even in what respects it will perhaps be, and to whatever end the matters concerning it will come; the narrative of the prophecy will in some way bring this in for us entirely. Observe how for some he depicts the things that will be in later times from things that have already happened, and for others again he makes the narration of the names, that is, the interpretation, a kind of indication of things to come, and a clear pre-declaration. It is written, then, as follows: And Jacob called his sons, and said: Gather together that I may announce to you what will happen to you at the last of the days. Assemble and hear, sons of Jacob; hear Israel your father. Concerning Reuben. Reuben my firstborn, you are my strength and the beginning of my children, hard to bear and harshly self-willed. You burst out like water, do not boil over. For you went up to your father's couch, then you defiled the bed where you went up. Reuben, then, stole his father's marriage; and he was caught not inconspicuously, having done what is not lawful, and as the matter was evil, it was condemned even by the very votes from Jacob. For it appeared evil, he says, before Jacob. But surely no one, I think, would suspect that what has already passed will be as in the last times.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":324,"ref":"p324","source":"Ἠλίθιον γὰρ κομιδῇ τὸ τῇδε νοεῖν. Μεταπλάττοντες δὲ ὥσπερ τῆς πλημμελείας τὸν τύπον, ἐπί τι τῶν ἐοικότων, τὴν τοῦ πρωτοτόκου λαοῦ, φημὶ δὴ τοῦ Ἰσραὴλ, ἁμαρτίαν ὀψόμεθα· γύναιον μὲν γὰρ οἷά τι τὴν ἐξ Αἰγύπτου συναγωγὴν προσηγάγετο ὁ Θεὸς, διά τοι τῆς κατὰ νόμον νοητῆς κοινωνίας. Προσίετο γὰρ, καὶ ἠξίου μὲν οἰκειότητος. ἔγκαρπόν τε οὕτω καὶ τέκνων ἐτίθει μητέρα, μονονουχὶ νυμφαγωγοῦντος αὐτὴν τοῦ πανσόφου Μωσέως, καὶ τῆς συναφείας τὸν τρόπον μεσολαβούντων ἀγγέλων. Ἀλλ' ἡ πρὸς τοῦτο παρὰ Θεοῦ παρενεχθεῖσα Συναγωγὴ τὸν τῆς γνησιότητος ἐλύπει νόμον, συναπτομένη τρόπον τινὰ τοῖς τοῦ γεγαμηκότος υἱοῖς, καὶ ὑπ' αὐτοῖς πορνεύουσα, καὶ καρποφοροῦσα μὲν οὐκέτι τῷ διὰ νόμου συνῳκηκότι, ὑποφέρουσα δὲ μᾶλλον τὸν ἴδιον νοῦν τοῖς ἑτέρων σπερματισμοῖς, δῆλον δὲ ὅτι νοητοῖς καὶ τοῖς κατὰ μάθησιν λέγω. Ἀτιμάζουσα γὰρ ὡς ἕωλον τὸ προκεῖσθαι Θεῷ, πρὸς ἐντάλματα καὶ διδασκαλίας ἀνθρώπων ἐτράπετο, καὶ μαθημάτων τῶν ἄνωθεν ἀλογήσασα, τὸ δοκοῦν ἁπλῶς","english":"For it is utterly foolish to understand it in this way. But reshaping, as it were, the figure of the transgression into one of the fitting things, we shall see the sin of the firstborn people—I mean Israel. For God, as it were, brought the congregation out of Egypt to himself as a kind of woman, through the intelligible fellowship according to the law. For he received her and deemed her worthy of kinship, and thus made her fruitful and a mother of children, with the all-wise Moses, so to speak, acting as her bridal escort and the angels mediating the manner of the union. But the Synagogue, brought in for this by God, grieved the law of legitimacy, being joined in a certain manner to the sons of her husband and playing the harlot under them, and no longer bearing fruit for the one who had lived with her through the law, but rather submitting her own mind to the seed of others—clearly, I mean, to intelligible seeds and those according to learning. For dishonoring as stale the things set before God, she turned to the commandments and teachings of men, and having disregarded the lessons from above, she held to what seemed simply","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":325,"ref":"p325","source":"ἐποιεῖτο νόμον. Τοιγάρτοι καὶ ὁ προφήτης Ἡσαΐας, Πῶς ἐγένετο, φησὶ, πόρνη πόλις πιστὴ Σιὼν, πλήρης κρίσεως; ἐν ᾗ δικαιοσύνη ἐκοιμήθη ἐν αὐτῇ, νῦν δὲ φονευταί. Τὸ ἀργύριον ὑμῶν ἀδόκιμον. Οἱ κάπηλοί σου μίσγουσι τὸν οἶνον ὕδατι. Ἐκοιμήθη μὲν γὰρ παρ' αὐτῇ, καὶ κατέλυσεν ἡ δικαιοσύνη, τουτέστι Θεός. Ἀλλ' εἰσεδέξατο φονευτὰς, μοιχωμένους, καὶ φθόρους, τοὺς ἀργύριον αὐτῇ διδόντας ἀδόκιμον, καὶ ἀναμιγνύντας τὸν οἶνον ὕδατι. Ἀδόκιμος γὰρ ἀληθῶς ὁ λόγος τῶν ἀναπειθόντων αὐτὴν ἑλέσθαι τιμᾷν διδασκαλίας καὶ ἐντάλματα ἀνθρώπων. Κεκαπηλευμένη δὲ ὥσπερ καὶ τοῦ χείρονος οὐκ ἀσυμμιγὴς, ἡ παρ' ἐκείνων ἀφήγησις. Τοῦτο γὰρ, οἶμαι, ἐστὶ τὸ ἀναμεμίχθαι λέγειν τὸν οἶνον ὕδατι. Ὅτι δὲ τὸ χρῆμα τὸν τῶν ὅλων ἐλύπει Θεὸν, καὶ ὡς πεπορνευμένην εἰκότως κατῃτιᾶτο τὴν Ἱερουσαλὴμ, ἄκουε σαφῶς ὁτὲ μὲν λέγοντος διὰ τῆς Ἱερεμίου φωνῆς· Ἆρον εἰς εὐθεῖαν τὸν ὀφθαλμόν σου, καὶ ἴδε ποῦ ἐξεφύρθης. Ἐπὶ ταῖς ὁδοῖς ἐκάθισας αὐταῖς ὡσεὶ κορώνη ἠρημουμένη, καὶ ἐμίανας τὴν γῆν ἐν ταῖς πορνίαις σου, καὶ ἔσχες ποιμένας πολλοὺς εἰς πρόσκομμα σεαυτῇ. Ὅψις πόρνης ἐγένετό σοι, ἀπηναισχύντησας πρὸς πάντας· οὐχ ὡς σύνοικόν με ἐκάλεσας, καὶ πατέρα καὶ ἀρχηγὸν τῆς παρθενίας σου· καὶ αὖθις ὁτὲ δὲ αὖ· Ἐὰν ἐξαποστέλλῃ ἀνὴρ τὴν γυναῖκα αὐτοῦ, καὶ ἀπέλθῃ ἀπ' αὐτοῦ, καὶ γένηται ἀνδρὶ ἑτέρῳ, μὴ ἀνακάμπτουσα ἀνακάμψει πρὸς αὐτὸν ἔτι; Οὐ μιαινομένη μιανθήσεται ἡ γυνὴ ἐκείνη; Καὶ σὺ ἐξεπόρνευσας ἐν ποιμέσι πολλοῖς, καὶ ἀνέκαμπτες πρός με; λέγει Κύριος. Τὸν δέ γε τῆς ἐπὶ τούτῳ πορνείας τρόπον καὶ αὐτὸς ἡμῖν ὁ Σωτὴρ ὑπέδειξεν ἐναργῶς.","english":"He was making a law. Therefore the prophet Isaiah also says, “How has the faithful city Zion become a harlot, full of judgment? In it righteousness slept, but now murderers. Your silver is rejected. Your merchants mix wine with water.” For righteousness—that is, God—slept and lodged with her. But she received murderers, adulterers, and corrupters, those who gave her rejected silver and mixed wine with water. Truly rejected is the word of those who persuade her to choose to honor teachings and commandments of men. And the account given by them is, as it were, adulterated and not unmixed with what is worse. For this, I think, is what it means to say that the wine was mixed with water. But that this matter grieved the God of all things, and that he reasonably accused Jerusalem as having played the harlot, hear him speaking clearly, at one time through the voice of Jeremiah: “Lift up your eye to the straight way, and see where you have been defiled. You sat upon those very roads like a deserted crow, and you defiled the land in your harlotries, and you took many shepherds as a stumbling block for yourself. The look of a harlot became yours; you were shameless toward all; you did not call me as a fellow dweller, and father and leader of your virginity.” And again at another time: “If a man sends away his wife, and she departs from him, and becomes another man’s, will she not return to him any more? Will that woman not be defiled when defiled? And you have played the harlot with many shepherds, and have you returned to me? says the Lord.” And the Savior himself clearly showed us the manner of the harlotry that followed this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":326,"ref":"p326","source":"Οἱ μὲν γὰρ φιλαίτιοί τε ἀεὶ καὶ ἀσύνετοι Φαρισαῖοι προσῄεσαν λέγοντες· Διατί οἱ μαθηταί σου παραβαίνουσι τὴν παράδοσιν τῶν πρεσβυτέρων; Οὐ γὰρ νίπτονται τὰς χεῖρας, ὅταν ἄρτον ἐσθίωσι. Πρὸς αὐτοὺς δὲ ὁ Χριστός· Διατί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ Θεοῦ διὰ τὴν παράδοσιν ὑμῶν; Ὁ γὰρ Θεὸς εἶπε· Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται· ὑμεῖς δὲ λέγετε, φησίν· Ὃς ἐὰν εἴπῃ τῷ πατρὶ ἢ τῇ μητρὶ αὐτοῦ Κορβὰν, ὄ ἐστι δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ ἢ τὴν μητέρα αὐτοῦ, καὶ ἠκυρώσατε τὴν ἐντολὴν τοῦ Θεοῦ διὰ τὴν παράδοσιν ὑμῶν. Ἀκούεις ὅπως ὑφ' ἑτέροις γεγονότες καθηγηταῖς ἕτερα ἅττα παρὰ τὸ τῷ νομοθέτῃ δοκοῦν φρονεῖν καὶ δρᾷν ᾑρημένοι καταφωραθεῖεν ἂν καὶ λίαν ἀμογητί; Οὐκοῦν ἐκπεπόρνευκεν ἡ τῶν Ἰουδαίων Συναγωγὴ, ἀλλ' ἥ γε παρθένος ἁγνή τε καὶ ἄμωμος, ἡ σπίλου παντὸς καὶ ῥυτίδων ἀπηλλαγμένη, τουτέστιν, ἡ Ἐκκλησία, σεπτὸν καὶ ἀδιαλώβητον τῷ Χριστῷ τὸν τῆς συζυγίας διατηρήσειν τύπον ὑπισχνεῖται λέγουσα· Ἀδελφιδός μου ἐμοὶ, κἀγὼ αὐτῷ. Οὐκοῦν εἰς εἰκόνα τῆς Ἰουδαίων Συναγωγῆς, τὴν τοῦ Ἰακὼβ παροίσωμεν παλλακίδα, φημὶ δὴ τὴν Βάλλαν, ᾗ κεκοινώνηκεν ὁ Ῥουβεὶμ, τουτέστιν, ὁ πρωτότοκος λαός· μάλισθ' ὅτι ἑρμηνεύεται μὲν ἡ Βάλλα πεπαλαιωμένη, καὶ ὁ Ῥουβεὶμ υἱὸς βεβηλώσεως. Πεπαλαίωται γὰρ καὶ ῥυτιδώδης γε μὴν ἡ τῶν Ἰουδαίων Συναγωγή· ἀντανέφυ δὲ ὁ νέος καὶ ἐν πίστει λαός. Καὶ ἐπ' αὐτῷ δὴ χαίρων ψαλλέτω Δαβίδ· Λαὸς ὁ κτιζόμενος αἰνέσει τὸν Κύριον. Καινὴ γὰρ κτίσις τὰ ἐν Χριστῷ, κατὰ τὰς Γραφάς·","english":"For the Pharisees, always fault-finding and senseless, came saying: \"Why do your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread.\" And Christ said to them: \"Why do you also transgress the commandment of God because of your tradition? For God said: Honor your father and your mother, that it may go well with you; but you say,\" he says, \"Whoever says to his father or his mother, 'Korban,' that is, a gift that you might have benefited from me—he shall not honor his father or his mother, and you have nullified the commandment of God because of your tradition.\" Do you hear how those who have come under other teachers, having chosen to think and do certain other things contrary to what the lawgiver approves, would be caught out, and that very easily? Therefore the Synagogue of the Jews has played the harlot, but the virgin, pure and spotless, she who is free from all stain and wrinkle—that is, the Church—promises that she will preserve for Christ the venerable and undefiled type of marriage, saying: \"My beloved is mine, and I am his.\" Therefore, as an image of the Synagogue of the Jews, let us bring forward Jacob's concubine, I mean Bilhah, with whom Reuben had relations—that is, the firstborn people; especially since Bilhah is interpreted as \"grown old,\" and Reuben as \"son of profanation.\" For the Synagogue of the Jews has grown old and is indeed wrinkled; but the new people in faith has sprung up in its place. And let David sing for joy concerning it: \"The people being created shall praise the Lord.\" For the things in Christ are a new creation, according to the Scriptures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":327,"ref":"p327","source":"βέβηλος δὲ καὶ ῥυπῶν νοοῖτ' ἂν ὁ Ἰσραὴλ, τὴν διὰ Χριστοῦ κάθαρσιν οὐκ εἰσδεδεγμένος· καὶ τί λέγω τοῦτο; καὶ αὐτῷ τὰς χεῖρας ἐπενεγκὼν τῷ λαλοῦντι πρὸς κάθαρσιν. Τοιγάρτοι καὶ διὰ φωνῆς αὐτῶν εἴρηται τῶν ἁγίων προφητῶν, ποτὲ μέν· Εἰ ἀλλάξεται Αἰθίοψ τὸ δέρμα αὐτοῦ, καὶ πάρδαλις τὰ ποικίλματα αὐτῆς· καὶ ὑμεῖς δυνήσεσθε εὖ ποιῆσαι μεμαθηκότες τὰ κακά· ποτὲ δὲ αὖ ὡς πρὸς γυναῖκα τὴν Ἱερουσαλήμ· Ἐὰν ἀποπλύνῃ ἐν νίτρῳ, καὶ πληθύνῃς σεαυτῇ πόαν, κεκηλίδωσαι ἐναντίον ἐμοῦ ἐν ταῖς ἀνομίαις σου, λέγει Κύριος.–Ῥουβεὶμ τοίνυν, φησὶ Ἰακὼβ, πρωτότοκός μου· σὺ ἰσχύς μου καὶ ἀρχὴ τέκνων μου. Ἐπὶ γὰρ τῷ πρωτοτόκῳ καὶ ἐξ Αἰγύπτου λαῷ πολλῆς ἰσχύος ἐπίδειξις γέγονε παρὰ Θεοῦ. Ἐκολάζετο γὰρ κατὰ πλείστους ὅσους καὶ οὐκ ἀθαυμάστους τρόπους τῶν Αἰγυπτίων ἡ χώρα· τοῦτο μὲν ὑδάτων μεταστοιχειουμένων εἰς αἷμα, σκνιπῶν ἀνεῤῥιπισμένων, ἀνενηνεγμένου\n\nβατράχου, χαλάζης καθιεμένης, πρωτοτόκων ἀνῃρημένων, καὶ πρὸς τούτοις ἔτι διὰ μέσης ἰόντων θαλάσσης ὡς διὰ ξηρᾶς τῶν λελυτρωμένων. Ἰσχὺς οὖν ἄρα ταύτῃτοι Θεοῦ κέκληται Ῥουβείμ· ἀλλ' ἦν σκληρὸς φέρε σθαι, καὶ σκληρὸς αὐθάδης, τουτέστιν, ἀμεταποίητος καὶ ἀκαμπὴς, καὶ ἄγριος, ἐπελευστικός. Ὁρμητίαι γὰρ οἱ Ἰουδαῖοι κατὰ τὸ ἀληθὲς καὶ πολὺ λίαν ἐξήνιοι. Τοιγάρτοι δικαίως ἀκούουσι· Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσὶν, ὑμεῖς ἀεὶ τῷ Πνεύματι τῷ ἁγίῳ ἀντιπίπτετε. Καὶ αὐτὸς δὲ ὁ Χριστός· Τίνα, φησί που, τῶν προφητῶν οὐκ ἀπέκτειναν οἱ πατέρες ὑμῶν; Καὶ ὑμεῖς ἐπληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν.","english":"But Israel would be understood as profane and filthy, not having received the purification through Christ; and why do I say this? Because they even laid hands on the one who spoke to them for purification. Therefore it has also been said through the voice of the holy prophets themselves, at one time: \"If the Ethiopian will change his skin, and the leopard its spots, then you also will be able to do good, having learned evil\"; and at another time, as to a woman, Jerusalem: \"Though you wash yourself with natron and multiply herbs for yourself, you are defiled before me in your lawless deeds, says the Lord.\" Therefore Reuben, says Jacob, is my firstborn; you are my strength and the beginning of my children. For upon the firstborn people from Egypt also there was a display of great strength from God. For the land of the Egyptians was punished in as many and not unremarkable ways: now waters transformed into blood, now gnats stirred up, a frog brought up, hail sent down, firstborn slain, and in addition to these, the redeemed passing through the middle of the sea as through dry land. Therefore Reuben is called the strength of this God; but he was hard to bear, and hard and self-willed, that is, unrepentant and inflexible, and wild, rushing upon. For the Jews are truly headstrong and very much unbridled. Therefore rightly they hear: \"Stiff-necked and uncircumcised in hearts and ears, you always resist the Holy Spirit.\" And Christ himself says somewhere: \"Which of the prophets did your fathers not kill? And you have filled up the measure of your fathers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":328,"ref":"p328","source":"Ἰταμὸς οὖν ἄρα καὶ προαλὴς εἰς ὀργὰς, καὶ δύσοιστον ἔχων τὴν ἔφοδον ὁ Ἰσραὴλ, καὶ ἐξυβρίζων ὡς ὕδωρ, τουτέστιν, ἀφόρητον ἔχων τὴν καθ' ὧν ἂν ἕλοιτο καταδρομήν. Τοιαῦται γάρ πώς εἰσιν αἱ τῶν ὑδάτων φοραί. Ἀλλὰ μὴ ἐκζέσῃς, φησί. Καὶ τί δὴ τοῦτό ἐστι; Τὸ ἐκζέον ὕδωρ ἄνω που φέρεται, τῶν λεβήτων ὑπερχεόμενον, καὶ δοκεῖ πως εἶναι καὶ πολύ. Ἐπειδὴ τοίνυν ὕδατος αὐτῷ περιτέθεικεν ὁρμὴν, ἐπιμένει τῇ τοῦ λόγου μεταφορᾷ, καί φησι· Μὴ ἐκζέσῃς, ὅ ἐστι, μὴ ὑπεραρθῇς εἰς πλῆθος, μηδὲ γένοιο πολύς. Εὐαρίθμητοι γὰρ ὡς πρὸς τὴν τῶν Ἑλλήνων πληθὺν οἱ ἐξ αἵματος Ἰσραὴλ ἀνασεσωσμένοι διὰ πίστεως τῆς ἐν Χριστῷ. Εἶτα τὴν αἰτίαν ἐπιφέρει τοῦ συμβησομένου, καί φησι· Ἀνέβης γὰρ ἐπὶ κοίτην πατρός σου, τότε ἐμίανας τὴν στρωμνὴν οὗ ἀνέβης. Ὡς γὰρ ἤδη προεῖπον, οὐκέτι μὲν τὰ ἐν νόμῳ διερευνώμενοι καὶ τοῖς ἄνωθεν λογίοις καὶ τοῖς ἀνθρώπων ἐντάλμασι, τῆς ἐπὶ Χριστῷ γνώσεως ταύτῃτοι διημαρτήκασι. Διὰ τοῦτο καὶ αὐτός φησιν· Ἐρευνᾶτε τὰς Γραφὰς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν. Καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ, καὶ οὐ θέλετε ἐλθεῖν πρός με, ἵνα ζωὴν ἔχητε. Καὶ πάλιν· Εἰ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν. Ἐπῃτιᾶτο δὲ λίαν καὶ τοὺς τῶν Ἰουδαίων καθηγητὰς, οὕτω λέγων· Οὐαὶ ὑμῖν, Γραμματεῖς καὶ Φαρισαῖοι ὑποκριταὶ, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων. Ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὔτε τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν. Καὶ πάλιν·","english":"Israel, then, is reckless and headlong into anger, and has an onset hard to bear, and runs riot like water—that is, he has an irresistible descent against whomever he may choose. For such, in a way, are the rushings of waters. But do not boil over, he says. And what is this? Boiling water is carried up somewhere on high, overflowing from the cauldrons, and it seems in a way to be abundant too. Since, then, he has attached to him the impulse of water, he abides by the metaphor of the word, and says: Do not boil over, that is, do not be lifted up beyond measure into a multitude, nor become many. For those of the blood of Israel who have been saved through faith in Christ are few in number compared with the multitude of the Greeks. Then he adds the cause of what would happen, and says: For you went up to your father's bed, then you defiled the couch where you went up. For, as I have already said, no longer searching out the things in the Law and the oracles from above and the commandments of men, they have in this way missed the knowledge that is in Christ. Therefore he himself also says: You search the Scriptures, because you think that in them you have eternal life. And those are they that testify concerning me, and you do not wish to come to me, that you may have life. And again: If you believed Moses, you would believe me; for he wrote concerning me. But he also reproached the teachers of the Jews very much, saying thus: Woe to you, Scribes and Pharisees, hypocrites, because you shut the kingdom of heaven before men. For you do not enter in, nor do you allow those who are entering to enter. And again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":329,"ref":"p329","source":"Οὐαὶ ὑμῖν, Γραμματεῖς καὶ Φαρισαῖοι ὑποκριταὶ, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον. Καὶ ὅταν γένηται, ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν. Ἀλλ' οὐκ ἂν ἐγένετο γεέννης υἱὸς, εἰ μὴ τοῖς τῶν μοιχωμένων προσετέθη λόγοις. Ἀναβεβήκασι τοίνυν ἐπὶ κοίτην πατρὸς οἱ ἐξ αἵματος Ἰσραήλ· παρωθούμενοι μὲν τὸ τῷ νομοθέτῃ δοκοῦν, ὡς ἕωλον· τοὺς ἰδίους δὲ τοῖς παιδευομένοις εἰσκρίνοντες λόγους, καὶ ἀκαθαρσίας αὐτοῖς ἐνιέντες σπέρματα. Περὶ Συμεὼν καὶ Λευΐ. αʹ. Συμεὼν καὶ Λευῒ ἀδελφοὶ συνετέλεσαν ἀδικίαν ἐξ αἱρέσεως αὐτῶν. Εἰς βουλὴν αὐτῶν μὴ ἔλθοι ἡ ψυχή μου, καὶ ἐπὶ τῇ συστάσει αὐτῶν μὴ ἐρείσαι τὰ ἥπατά μου, ὅτι ἐν τῷ θυμῷ αὐτῶν ἀπέκτειναν ἀνθρώπους, καὶ ἐν τῇ ἐπιθυμίᾳ αὐτῶν ἐνευροκόπησαν ταῦρον. Ἐπικατάρατος ὁ θυμὸς αὐτῶν, ὅτι αὐθάδης, καὶ ἡ μῆνις αὐτῶν, ὅτι ἐσκληρύνθη. Διαμεριῶ αὐτοὺς ἐν Ἰακὼβ, καὶ διασπερῶ αὐτοὺς ἐν Ἰσραήλ. Ἐκπεπορνευμένης τῆς Ἱερουσαλὴμ, καὶ ἀνοσίοις φενακισμοῖς τῶν ἑτεροδιδασκαλεῖν εἰωθότων ὑπενεγκούσης τὸν νοῦν, ἐχαλέπαινε μὲν εἰκότως ὁ τῶν ὅλων Θεὸς, ἔφασκε δὲ διὰ φωνῆς Ἡσαΐου καὶ μάλα σαφῶς· Ὁ λαὸς οὗτος τοῖς χείλεσί με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόῤῥω ἀπέχει ἀπ' ἐμοῦ. Μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων. Ἐπειδὴ δὲ ταῖς εἰς τοῦτο παραφοραῖς τε καὶ ῥᾳθυμίαις οἱονεί πως καταμεθύουσαν τὴν βέβηλον Ἱερουσαλὴμ μεταρυθμίζειν ἐπὶ τὸ ἄμεινον ὁ Θεὸς καὶ Πατὴρ ἐσκέπτετο, πέπομφεν ἐξ οὐρανοῦ τὸν ἴδιον Υἱὸν καθ' ἡμᾶς γεγονότα, τουτέστιν, ἄνθρωπον·","english":"Woe to you, scribes and Pharisees, hypocrites, for you traverse sea and dry land to make one proselyte. And when he becomes one, you make him a son of Gehenna twice as much as yourselves. But he would not have become a son of Gehenna, had he not been added to the words of adulterers. The descendants of Israel by blood have therefore gone up to their father's bed, thrusting aside what seems good to the lawgiver as stale, and inserting their own words into those who are being instructed, and instilling in them seeds of impurity. Concerning Simeon and Levi. 1. Simeon and Levi, brothers, accomplished iniquity out of their own choosing. May my soul not come into their council, and may my liver not rest upon their assembly, for in their anger they killed men, and in their desire they hamstrung a bull. Cursed be their anger, for it was headstrong, and their wrath, for it was hardened. I will divide them in Jacob, and scatter them in Israel. When Jerusalem had played the harlot, and had submitted her mind to the unholy deceits of those accustomed to teach otherwise, the God of all was rightly angered, and he spoke through the voice of Isaiah, very clearly: This people honors me with their lips, but their heart is far from me. But in vain do they worship me, teaching as doctrines the commandments of men. And since God and Father was planning to reform profane Jerusalem, which was, as it were, drunk with the impulses and heedlessness toward this, to the better, he sent from heaven his own Son, who became as we are, that is, a man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":330,"ref":"p330","source":"ἵν' ἐπείπερ ἐπ' ἀνηνύτοις πράγμασιν ἡ τῶν ἁγίων προφητῶν κατέλυσε πληθύς· ἔφασκον γάρ· Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; κἂν γοῦν αὐτὸν ἥκοντα λοιπὸν ἐντρέποιντο τὸν Υἱόν. Οἱ δὲ καὶ εἰς τοῦτο καθήκοντο δυσβουλίας, ὥστε οἴεσθαι καὶ κλῆρον ἑλεῖν δύνασθαι τὸν δεσποτικὸν, ἀπεκτονότες δὲ τοὺς ἁγίους, δυσσεβείας τε τῆς εἰς ἄκρον\n\nἰόντες ἐπέκεινα, καὶ εἰς αὐτὸν ἐκτόπως πεπαρῳνήκασι τὸν Υἱόν. Εἶπον γὰρ ἐν ἑαυτοῖς· Οὗτός ἐστιν ὁ κληρονόμος, δεῦτε ἀποκτείνωμεν αὐτὸν, καὶ κατάσχωμεν τὴν κληρονομίαν αὐτοῦ. Καὶ οὐ μέχρι τούτων τὰ τῆς δυσσεβείας αὐτοῖς, ἀλλὰ γὰρ τοῖς ἁγίοις προφήταις προσέθεσαν τοὺς δευτέρους, τοὺς ἁγίους ἀποστόλους φημὶ, οὐδὲ αὐτῶν αἱμάτων ἔτι φειδόμενοι. Τοιουτονί τινα νοῦν ὁ τῆς προκειμένης ἡμῖν προφητείας ὠδίνει σκοπός. Ἔοικε μὲν γὰρ ὁ θεσπέσιος Ἰακὼβ τῶν ἐν Σικίμοις πεπραγμένων διαμεμνῆσθαι πάλιν. Ἔχει δὲ οὕτω κατὰ ἀλήθειαν ὁ τοῦ δικαίου σκοπός· πῶς γὰρ τὸ ἤδη γεγενημένον ὡς ἐσόμενον κατὰ καιροὺς παραδέξαιτο ἄν τις; Οὐκοῦν ἀπὸ τοῦ γεγονότος ἐν Σικίμοις, ἐπὶ τὸν ἴσον τῆς ἁμαρτίας τρόπον ἀναφέρει τὰ ἐπὶ Χριστῷ, καθάπερ ἀμέλει καὶ ἐπὶ τῷ πρωτοτόκῳ Ῥουβείμ. Τί τοίνυν πεπράχασιν ἐν Σικίμοις Συμεὼν καὶ Λευί; Δίνα μὲν γὰρ ἡ Λευί τε καὶ Συμεὼν ἀδελφὴ τῆς τοῦ πατρὸς ἐξέθει σκηνῆς, τὰς τῶν ἐγχωρίων ὀψομένη θυγατέρας· Σιχὲμ δὲ αὐτὴν ὁ Ἐμμὸρ ἐβιάζετο. Διεπαρθένευσε γὰρ αὐτήν. Οἱ δὲ πρὸς τοῦτο ἀσχάλλοντες, καὶ τὸν ἐξ ἀπάτης αὐτῆς ἐκμηχανώμενοι φόνον, προανέπειθον μὲν τὴν πατρικὴν αὐτοῖς συνελέσθαι περιτομὴν, ὡς ἐσομένους αὐτίκα καὶ κατὰ γένος οἰκείους, εἰ τοῦτο δρᾷν ἕλοιντο.","english":"so that, since the multitude of the holy prophets had worn themselves out over fruitless labors—for they said, \"Lord, who has believed our report?\"—they might at least then feel shame before the Son himself when he came. But they were brought to such a depth of perverse counsel as even to think they could seize the Lord's inheritance, and having killed the holy ones, and advancing to the utmost limit of impiety, they raged madly in an extraordinary way even against the Son himself. For they said among themselves, \"This is the heir; come, let us kill him, and seize his inheritance.\" And their impiety did not stop at these, but they added to the holy prophets the second group—I mean the holy apostles—no longer sparing even their blood. Such, then, is the sense that the purpose of the prophecy set before us labors to bring forth. For the inspired Jacob seems to have remembered again the deeds done in Shechem. And in truth the purpose of the righteous man is as follows: for how could anyone accept what has already happened as though it were to happen in due time? Therefore, from what happened in Shechem, he refers to the equal manner of sin in the case of Christ, just as indeed also in the case of Reuben the firstborn. What then did Simeon and Levi do in Shechem? For Dinah, the sister of Levi and Simeon, went out from her father's tent to see the daughters of the local people; and Shechem the son of Emmor violated her. For he deflowered her. And they, being distressed at this and devising his murder by means of her deception, first persuaded them to agree to their father's circumcision, as though they would immediately become kindred by family, if they chose to do this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":331,"ref":"p331","source":"Πεπραχότας γε μὴν ἀπεκτόνασιν ἀδοκήτως· ἀποχρήσειν αὐτοῖς εἰς ἀπολογίαν οἰόμενοι, τὸ δὴ χρῆναι λέγειν· Ἀλλ' ὡσεὶ πόρνῃ χρήσονται τῇ ἀδελφῇ ἡμῶν; βʹ. Ἰτέον δὴ οὗν ἐπὶ τὸ τούτῳ δὴ προσεοικὸς, καὶ δὴ διαπλάττομεν ὡς ἔνι, καλῶς τὸ θεώρημα, τὰ συντελοῦντα πρὸς διασάφησιν πανταχόθεν ἐρανιζόμενοι. Ἄτε τοίνυν τὸν ἐπὶ τῷ Ἰακὼβ κατευρύνοντες λόγον, ὅπως τε καὶ τίνα τρόπον ἐβίω διηγήμεθα, καὶ τίνας μὲν εἰσῳκίσατο γυναικῶν. τέκνων δὲ ὅσων ἀνεδείχθη πατήρ. Ἐλέγομεν ὅτι ἠγάγετο μὲν τὴν Λείαν τῶν τοῦ Λάβαν θυγατέρων τὴν πρεσβυτάτην, δευτέραν δὲ μετ' ἐκείνην, καὶ οὐκ εἰς μακρὰν τὴν νεωτάτην Ῥαχήλ. Διεβεβαιούμεθα δὲ ὅτι Λεία μὲν εἰς τύπον ἡμῖν τῆς Ἰουδαίων ἔσται Συναγωγῆς, Ῥαχὴλ δὲ τῆς ἐξ ἐθνῶν Ἐκκλησίας. Ἐπεί τοι Λεία μὲν ἑρμηνεύεται κοπιῶσα, ἀσθενεστέροις δὲ καὶ ἀκαλλεστέροις ἐχρῆτο τοῖς ὀφθαλμοῖς. Κέκμηκε δὲ λίαν ἡ τῶν Ἰουδαίων Συναγωγὴ νόμῳ τῷ διὰ Μωσέως κατηχθισμένη, καὶ οὐκ εὐσθενέσιν ὀφθαλμοῖς πρὸς τὸ τοῦ Σωτῆρος ἡμῶν ὁρῶσα μυστήριον. Ῥαχὴλ δὲ ἦν καλὴ τῷ εἴδει καὶ ὡραία σφόδρα. Ἐκπρεπεστάτη δὲ λίαν ἡ ἐξ ἐθνῶν Ἐκκλησία. Λείας δὴ οὗν τελευταία θυγάτηρ γέγονεν ἡ Δίνα. Τύπος δ' ἂν γένοιτο καὶ αὕτη τῆς ἐκ περιτομῆς πληθύος, ἢ καὶ ἐν χρόνοις γέγονε τοῖς ἐσχάτοις, καθ' οὓς ἐνηνθρώπησεν ὁ Μονογενής. Ὅτε τοίνυν ἡ τῶν ἐκ περιτομῆς τελευταία πληθὺς, ἔξω βραχὺ γενομένη τῆς πατρῴας σκηνῆς, τουτέστι, τῶν κατὰ τὸν νόμον ἐθῶν, τοῖς ἐγχωρίοις προσέβαλλεν· ἤγουν ἐπεμίσγετο κατὰ μάθησιν, λέγω δὴ τοῖς ἁγίοις ἀποστόλοις, οὐκ ἔτι μὲν ζῶσιν Ἰουδαϊκῶς, ἐν ὑπολήψει δὲ ὥσπερ γεγονόσι τῶν ἑτερογενῶν·","english":"But they killed those who had been sold, unexpectedly, thinking it would suffice them for a defense to say, \"Will they not use our sister as a harlot?\" 2. One must therefore proceed to what closely resembles this, and we fashion the contemplation as well as possible, gathering from every side the things that contribute to clarification. So then, expanding the account concerning Jacob, we have narrated both how and in what manner he lived, and which women he took in. And of how many children he was shown to be the father. We were saying that he married Leah, the elder of Laban's daughters, and second after her, and not long after, the youngest, Rachel. And we were affirming that Leah would be for us a type of the Synagogue of the Jews, and Rachel of the Church from the Gentiles. For indeed Leah is interpreted as \"laboring,\" and she used weaker and less beautiful eyes. The Synagogue of the Jews has labored greatly, being instructed by the law through Moses, and it does not see with strong eyes toward the mystery of our Savior. But Rachel was beautiful in appearance and very lovely. And the Church from the Gentiles is exceedingly distinguished. So then, the last daughter of Leah was Dinah. And she too would be a type of the multitude from the circumcision, which also came in the last times, in which the Only-Begotten became man. When, therefore, the last multitude of those from the circumcision, having gone a little outside the paternal tent—that is, the customs according to the law—attacked the natives; that is, mingled with them for learning, I mean the holy apostles, who no longer lived in a Jewish manner, but were as it were in the estimation of those of another race—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":332,"ref":"p332","source":"τότε δὴ, τότε νοητῶς διεπαρθενεύετο, τῆς ἐν Χριστῷ πολιτείας καὶ εὐαγγελικῆς τὰ σπέρματα παρ' αὐτῶν δεχομένη. Ἀλλ' ἠγανάκτουν πρὸς τοῦτο τῶν Ἰακὼβ παίδων τινὲς Συμεὼν καὶ Λευὶ, τουτέστιν, οἵ τε ἐν ὑπηκόων κείμενοι τάξει, καὶ σὺν αὐτοῖς τὸ ἱερὸν καὶ ἀπόλεκτον γένος. Ἑρμηνεύεται μὲν γὰρ Συμεὼν ὑπακοή· Λευὶ δὲ προσειλημμένος ἢ ἀπόλεκτος. Ὅτι δὲ τοῖς ἀγίοις ἀποστόλοις ἐπεφύοντο δεινῶς οἱ τῆς κατὰ νόμον ἱεροσύνης λαχόντες τὰ αὐχήματα, συνθεόντων αὐτοῖς καὶ λαῶν, πῶς ἔστιν ἀμφιβάλλειν; Ἐπέτριζον δὲ τοὺς ὀδόντας, τῶν ὑπ' αὐτοῖς γεγονότων τὴν ἐπιστροφὴν καταφθορὰν ὀνομάζοντες, καὶ οἷά τι τῶν ἄγαν ἐκτόπων ἐπιφέροντες ἐγκλημάτων· Ἰδοὺ γὰρ, ἔφασκον, πεπληρώκατε τὴν Ἱερουσαλὴμ τῆς διδαχῆς ὑμῶν. Ἐπειδὴ δὲ κατωνείδιζον ὡς οὐκέτι ζῶντας Ἰουδαϊκῶς, ἐμάνθανον ὅτι τετίμητο παρ' αὐτοῖς ἡ περιτομή· τὸ διατειχίζον δὲ ὅλως εἰς διαφορὰν οὐδέν· εἴπερ ἕλοιντο νοεῖν τὰ Μωσέως καθ' ὃν ἔδει τρόπον. Οὐ γὰρ ὁ ἐν τῷ φανερῷ, φησὶ, Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή· ἀλλ' ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι, οὐ γράμματι. Ὁρᾷς ὅπως οἱ δόξαν ἔχοντες ἀλλογενῶν συνεσχηματίζοντο τοῖς","english":"Then indeed, then in a spiritual sense she was kept a virgin, receiving from them the seeds of the citizenship in Christ and of the gospel. But some of the sons of Jacob, Simeon and Levi, were indignant at this—that is, those who were placed in the rank of subjects, and together with them the sacred and chosen race. For Simeon is interpreted as obedience, and Levi as taken in addition or chosen. But that those who had obtained the boasts of the priesthood according to the law grew fiercely against the holy apostles, with the peoples joining together with them, how can one doubt? And they gnashed their teeth, calling the conversion of those who had come under them a corruption, and bringing forward charges as though they were among the most outrageous things: \"For behold,\" they said, \"you have filled Jerusalem with your teaching.\" But since they reproached them as no longer living in a Jewish manner, they were learning that circumcision had been honored among them; but that which wholly divides into difference was nothing—if indeed they chose to understand the things of Moses in the manner in which they ought. For he is not a Jew who is one outwardly, it says, nor is circumcision outward in the flesh; but the Jew is one inwardly, and circumcision is of the heart, in spirit, not in letter. Do you see how those who had a reputation were conforming themselves to those of foreign birth","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":333,"ref":"p333","source":"Ἰουδαίοις, τὴν ἐν πνεύματι περιτομὴν, καὶ τὸν ἐν τῷ κρυπτῷ περιφέροντες Ἰουδαῖον. Ἀλλὰ καὶ οὕτως ἀπεκτόνασι προανελόντες προφήτας, καὶ αὐτὸν δὲ τὸν Ἐμμανουήλ. Συνετέλεσαν τοίνυν, φησὶν, ἀδικίαν Συμεὼν καὶ Λευὶ, ἐξ αἱρέσεως αὐτῶν· συμπεφωνήκασι γὰρ καὶ συνέβησαν ἀλλήλοις εἰς τὴν κατὰ τῶν ἁγίων ἀδικίαν ὅ τε Συμεὼν καὶ μέν τοι καὶ ὁ Λευὶ, τουτέστι λαοί τε καὶ ἱερεῖς. Τὸ δὲ ἐξ αἱρέσεως αὐτῶν, ἀντὶ τοῦ κατὰ σκέψιν καὶ βούλησιν. Οὐ γὰρ ἔκ γε τοῦ συμβεβηκότος ἁπλῶς τὰ δεινὰ τῶν πεπονθότων κατεσχεδιάζετο, ἀλλ' οὐδὲ ἀπροβούλευτα τὰ τολμήματα καὶ τὸ ἔκτοπον θράσος· ἀλλ' ἐκ συνεδρίων αὐτῶν ἐπὶ τὸ δρᾷν ᾔεσαν τὰ παντὸς ἐπέκεινα κακοῦ. Παραιτεῖται δὴ οὖν ὁ θεσπέσιος Ἰακὼβ τὴν ἐπὶ τῷδε σύνθεσιν, τὰς κοινοβουλίας, τὴν σκέψιν. Μὴ γὰρ εἰσέλθοι, φησὶν, ἡ ψυχή μου εἰς βουλὴν αὐτῶν, καὶ ἐπὶ τῇ συστάσει αὐτῶν μὴ ἐρεῖται τὰ ἥπατά μου. Ὅμοιον γὰρ ὡς εἰ λέγοι· μήτε τοῖς τῆς διανοίας ὄμμασιν ἐνατενίσαιμί ποτε ταῖς τοιαῖσδε βουλαῖς, μήτε μὴν εἰς καρδίαν ὅλως παραδεξαίμην πώποτε τὰ παγχάλεπα ταυτὶ τῶν ἠσεβηκότων σκέμματα. Οὕτω καὶ ὁ προφήτης Ἡσαΐας τοὺς τῶν Ἰουδαίων δήμους ταλανίζει, λέγων· Οὐαὶ τῇ ψυχῇ αὐτῶν, διότι βεβούλευνται βουλὴν πονηρὰν, καθ' ἑαυτῶν εἰπόντες, Δήσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστι. Ψάλλει δὲ καὶ ὁ Δαβίδ· Μακάριος ἀνὴρ ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καὶ ἐν ὁδῷ ἀμαρτωλῶν οὐκ ἔστη. Καὶ πάλιν· Ἐμίσησα ἐκκλησίαν πονηρευομένων, καὶ μετὰ ἀσεβῶν οὐ μὴ καθίσω. Ἀποφοιτᾷ τοιγαροῦν ὁ θεσπέσιος Ἰακὼβ τῶν Ἰουδαϊκῶν σκεμμάτων·","english":"to the Jews, carrying the circumcision in the spirit and the Jew in secret. But even so they have killed, having first slain prophets, and Emmanuel himself. They completed, then, he says, injustice—Simeon and Levi—out of their own choice; for Simeon and Levi, that is, peoples and priests, have agreed and conspired with one another for the injustice against the saints. And “out of their choice” is instead of “according to deliberation and will.” For the terrible deeds of those who suffered were not simply fabricated from what happened, nor were the audacious acts and the monstrous boldness unpremeditated; but from their councils they went forth to do things beyond every evil. Therefore the divine Jacob rejects the agreement upon this matter, the joint deliberations, the deliberation. For let not, he says, my soul enter into their council, and let not my liver be gathered upon their assembly. For it is like saying: may I never gaze upon such counsels with the eyes of my mind, nor ever at all receive into my heart these most grievous schemes of the impious. Thus also the prophet Isaiah laments the assemblies of the Jews, saying: Woe to their soul, because they have devised an evil counsel, saying against themselves, Let us bind the righteous man, because he is troublesome to us. And David also sings: Blessed is the man who has not walked in the counsel of the ungodly, and has not stood in the way of sinners. And again: I have hated the assembly of evildoers, and I will not sit with the ungodly. The divine Jacob therefore departs from the Jewish schemes—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":334,"ref":"p334","source":"ἐπιλέγει δὲ τὰς αἰτίας, καί φησιν, Ὅτι ἐν τῷ θυμῷ αὐτῶν ἀπέκτειναν ἀνθρώπους, καὶ ἐν τῇ ἐπιθυμίᾳ αὐτῶν ἐνευροκόπησαν ταῦρον. Ἀπεκτόνασι μὲν γὰρ ἁγίους, ὡς ἔφην, ἀνοσίῳ θυμῷ πρὸς ὠμότητα καὶ ἀπανθρωπίαν στρατηγούμενοι, ἀνήνυτον δὲ καὶ ἀκατάσκεπτον ἐπιθυμίαν παντελῶς εἰς νοῦν ἑλόντες οἱ τάλανες, ἐνευροκόπησαν ταῦρον, τουτέστι Χριστόν. Καὶ τίς ἡ ἐπιθυμία, προλαβόντες εἰρήκαμεν. Ἐπεγνωκότες μὲν γὰρ ὅτι κληρονόμος ἐστὶν, ἐπεθύμησαν ἔχειν τὴν κληρονομίαν αὐτοῦ. γʹ. Καὶ ὅρα τοῦ λόγου τὴν ἐπιτήρησιν. Ἀπεκτόνασι μὲν γὰρ τοὺς ἀνθρώπους, ἐνευροκόπησαν δὲ τὸν ταῦρον. Θανάτῳ μὲν γὰρ περιβεβλήκασι τοὺς ἁγίους, καὶ μεμενήκασι νεκροὶ τὸν τῆς ἀνστάσεως καιρὸν περιμένοντες. Ἀλλ' οἷά τις μόσχος ὑπὸ ἀετοῦ νευροκοπούμενος, ὤκλασε μὲν οἱονεί πως εἰς γῆν ὁ Χριστὸς, ἑκὼν ὑπομείνας τὸν τῆς σαρκὸς θάνατον· πλὴν οὐ γέγονε τῷ θανάτῳ κάτοχος· ἀλλ' εἰ καὶ γέγονε νεκρὸς ὡς ἄνθρωπος, ἀπομεμένηκε ζῶν τῇ τῆς θεότητος φύσει. Ταῦρος δὲ ὁ Χριστός· εὐσθενὲς γὰρ ὅτι μάλιστα τὸ ζῶον, καθαρόν τε καὶ ἱερώτατον. Κύριος δὲ τῶν δυνάμεων ὁ Υἱὸς, ὃς οὐ πεποίηκεν ἁμαρτίαν, ἑαυτὸν δὲ μᾶλλον ἀνέθηκεν ὑπὲρ ἡμῶν εἰς ὀσμὴν εὐωδίας τῷ Θεῷ καὶ Πατρί. Ἀκουέτωσαν τοίνυν οἱ τὸν οὕτω σεπτὸν νευροκοπήσαντες ταῦρον· Ἐπικατάρατος ὁ θυμὸς αὐτῶν, ὅτι αὐθάδης· καὶ ἡ μῆνις αὐτῶν, ὅτι ἐσκληρύνθη. Τί δὴ οὖν ἄρα πεπόνθασιν; Ἐξῴχοντο τῆς ἑαυτῶν, καὶ ἀπολελοίπασι μὲν τὴν ἐνεγκοῦσαν· διεσπάρησαν δὲ καὶ γεγόνασι πανταχοῦ ξένοι, καὶ ἐπήλυδες καὶ περιδεεῖς.","english":"He states the reasons, and says, \"Because in their anger they killed men, and in their desire they hamstrung a bull.\" For they killed saints, as I said, being commanded by an unholy anger toward cruelty and inhumanity, and the wretched men, having taken an utterly endless and reckless desire into their mind, hamstrung a bull, that is, Christ. And what the desire was, we have already said beforehand. For having recognized that he is the heir, they desired to have his inheritance. 3. And observe the carefulness of the account. For they killed the men, but they hamstrung the bull. For they have wrapped the saints in death, and they have remained dead, awaiting the time of resurrection. But as a calf is hamstrung by an eagle, so Christ somehow bowed down to the earth, willingly enduring the death of the flesh; yet he did not become subject to death; but even if he became dead as a man, he has remained alive by the nature of his divinity. And Christ is a bull; for the animal is especially strong, and clean and most sacred. And the Son is Lord of the powers, who did not commit sin, but rather offered himself for us as a sweet-smelling aroma to God and the Father. Let those, then, who hamstrung the bull so revered hear: \"Cursed is their anger, because it is self-willed; and their wrath, because it was hardened.\" What then have they suffered? They departed from their own, and they have abandoned the land that bore them; and they have been scattered and have become strangers everywhere, and sojourners and full of fear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":335,"ref":"p335","source":"Ἀληθὲς γὰρ ὅτι ὥσπερ ὅρνιον ὅταν ἐκπετασθῇ τῆς ἰδίας καλιᾶς, οὕτω καὶ ἄνθρωπος ὅταν ἐκσπασθῇ ἐκ τῶν ἰδίων τόπων. Προσεπειπεῖν δὲ οἶμαι κἀκεῖνο πρέπον, ὅτι τοῖς μὲν τὸν ταῦρον νευροκοπήσασιν εἰς ἀρὰν ἔσται τὸ χρῆμα· τοῖς γε μὴν ἐπηλγηκόσι, καὶ τὸ οὔτω δεινὸν ἀποσειομένοις ἔγκλημα, λύτρον ἔσται καὶ κάθαρσις καὶ ἁμαρτιῶν ἀπόθεσις. Εὑρήσομεν δὲ διὰ τῆς ἐν νόμῳ σκιᾶς, ὅπερ ἔφην γραφόμενον. Ἔχει γὰρ οὕτως ἐν τῷ Δευτερονομίῳ· Ἐὰν δὲ εὑρεθῇ τραυματίας ἐν τῇ γῇ, ἣν Κύριος ὁ Θεός σου δίδωσί σοι κληρονομῆσαι, πεπτωκὼς ἐν τῷ πεδίῳ, καὶ οὐκ οἴδασι τὸν πατάξαντα, ἐξελεύσεται ἡ γερουσία σου, καὶ οἱ κριταί σου, καὶ ἐκμετρήσουσιν ἐπὶ τὰς πόλεις τὰς κύκλῳ τοῦ τραυματίου, καὶ ἔσται ἡ πόλις ἡ ἐγγίζουσα τῷ τραυματίᾳ. Καὶ λήψεται ἡ γερουσία τῆς πόλεως ἐκείνης δάμαλιν ἐκ βοῶν, ἥτις οὐκ εἴργασται, καὶ ἤτις οὐχ εἵλκυσε ζυγόν· καὶ καταβιβάσουσιν ἡ γερουσία τῆς πόλεως ἐκείνης τὴν δάμαλιν εἰς φάραγγα τραχεῖαν, ἥτις οὐκ εἴργασται,","english":"For it is true that just as a bird, when it has flown out of its own nest, so too is a man when he has been torn away from his own places. But I think it fitting to add this as well: that for those who hamstrung the bull, the matter will be for a curse; but for those who have grieved and who shake off so dreadful a charge, it will be a ransom and a purification and a putting away of sins. And we shall find through the shadow in the Law what I said was written. For it stands thus in Deuteronomy: But if a slain man be found in the land which the Lord your God gives you to inherit, fallen in the field, and they do not know who struck him, your elders and your judges shall come out, and they shall measure to the cities round about the slain man, and the city that is near the slain man shall be. And the elders of that city shall take a heifer from the herd, which has not been worked and which has not drawn a yoke; and the elders of that city shall bring down the heifer into a rough ravine, which has not been worked,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":336,"ref":"p336","source":"οὐδὲ σπείρεται, καὶ νευροκοπήσουσι τὴν δάμαλιν ἐν τῇ φάραγγι, καὶ προσελεύσονται οἱ ἱερεῖς οἱ Λευῖται, ὅτι αὐτοὺς ἐπελέξατο Κύριος ὁ Θεός σου παρεστηκέναι αὐτῷ, καὶ εὐλογεῖν ἐπὶ τῷ ὀνόματι αὐτοῦ, καὶ ἐπὶ τῷ στόματι αὐτῶν ἔσται πᾶσα ἀντιλογία καὶ πᾶσα ἁφή. Καὶ πᾶσα ἡ γερουσία τῆς πόλεως ἐκείνης, οἱ ἐγγίζοντες τῷ τραυματίᾳ, νίψονται τὰς χεῖρας ἐπὶ τὴν κεφαλὴν τῆς δαμάλεως τῆς νενευροκοπημένης ἐν τῇ φάραγγι, καὶ ἀποκριθέντες ἐροῦσιν· Αἱ χεῖρες ἡμῶν οὐκ ἐξέχεαν τὸ αἷμα τοῦτο, καὶ οἱ ὀφθαλμοὶ ἡμῶν οὐχ ἑωράκασιν. Ἵλεως γενοῦ, Κύριε, τῷ λαῷ σου Ἰσραὴλ, οὓς ἐλυτρώσω ἐκ γῆς Αἰγύπτου, ἵνα μὴ γένηται αἷμα ἀναίτιον ἐν τῷ λαῷ σου Ἰσραὴλ, καὶ ἐξιλασθήσεται αὐτοῖς τὸ αἷμα. Σὺ δὲ ἐξαρεῖς τὸ αἷμα τὸ ἀναίτιον ἐξ ὑμῶν αὐτῶν. Ἀλλ' εἰρήσεται μὲν κατὰ καιροὺς εἰς ἕκαστα λεπτῶς, πλὴν ἐκεῖνό φαμεν. Σύνες ὅπως ἑαυτοὺς ἀπαλλάττουσί τινες τῶν ἐφ' αἵματι κατηγορημάτων, ἀνατυπούσης ἡμῖν τῆς δαμάλεως ἐφ' ἑαυτῇ τὸν Ἐμμανουήλ. Χρῆναι γὰρ οἶμαι δεῖν ἑαυτοὺς ἀπαλλάττοντας λέγειν· Αἱ χεῖρες ἡμῶν οὐκ ἐξέχεαν τὸ αἷμα τοῦτο. Ἀλλ' ὅ γε τῶν Ἰουδαίων δῆμος οὐχὶ τοῦτό ποτε διακεκραγὼς ἁλώσεται. Τετολμήκασι δὲ μᾶλλον εἰπεῖν νευροκοποῦντες τὸν μόσχον, Αἱ χεῖρες ἡμῶν ἐξέχεαν τὸ αἷμα τοῦτο. Ἕτερον γὰρ, οἶμαι, παρὰ τοῦτό ἐστιν οὐδὲν τὸ ἀσυνέτως εἰπεῖν ἐπὶ Χριστῷ· Τὸ αἷμα αὐτοῦ ἐφ' ἡμᾶς, καὶ ἐπὶ τὰ τέκνα ἡμῶν. Περὶ τοῦ Ἰούδα. Ἰούδα, σὲ αἰνέσουσιν οἱ ἀδελφοί σου. Αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου. Προσκυνήσουσί σοι οἱ υἱοὶ τοῦ πατρός σου. Σκύμνος λέοντος Ἰούδα·","english":"It is not sown, and they shall hamstring the heifer in the valley, and the priests, the Levites, shall come near, because the Lord your God has chosen them to stand before him and to bless in his name, and on their mouth shall be every dispute and every touch. And all the elders of that city, those who are near to the slain man, shall wash their hands over the head of the heifer that was hamstrung in the valley, and they shall answer and say: Our hands did not pour out this blood, and our eyes have not seen it. Be merciful, O Lord, to your people Israel, whom you redeemed out of the land of Egypt, so that innocent blood may not come to be among your people Israel, and the blood shall be atoned for them. But you shall remove the innocent blood from among yourselves. But these things will be said in due season in detail for each point; nevertheless, this is what we say. Understand how some clear themselves of the charges concerning blood, the heifer prefiguring for us in itself the Emmanuel. For I think it is necessary that those who clear themselves should say: Our hands did not pour out this blood. But the people of the Jews will not ever be caught crying out this. Rather, they have dared to say, hamstringing the calf: Our hands poured out this blood. For, I think, nothing other than this is it to say senselessly concerning Christ: His blood be upon us and upon our children. Concerning Judah. Judah, your brothers shall praise you. Your hands shall be on the back of your enemies. The sons of your father shall bow down to you. A lion's cub is Judah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":337,"ref":"p337","source":"ἐκ βλαστοῦ, υἱέ μου, ἀνέβης, ἀναπεσὼν ἐκοιμήθης ὡς λέων, καὶ ὡς σκύμνος. Τίς ἐγερεῖ αὐτόν· Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ τὰ ἀποκείμενα αὐτῷ. Καὶ αὐτὸς προσδοκία ἐθνῶν. Δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὐτοῦ, καὶ τῇ ἕλικι τὸν πῶλον τῆς ὄνου αὐτοῦ. Πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὐτοῦ, καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὐτοῦ. Χαροποὶ οἱ ὀφθαλμοὶ αὐτοῦ ἀπὸ οἴνου, καὶ λευκοὶ οἱ ὀδόντες αὐτοῦ ἢ γάλα. Σαφὴς εὖ μάλα τῆς εὐλογίας ἡμῖν ἔν γε τουτοισὶ διαφαίνεται ὁ τρόπος, τῆς τοῦ Σωτῆρος ἡμῶν οἰκονομίας τὴν προαγόρευσιν τοῖς ἀκροωμένοις εἰσκεκομικώς. Προκαταβάλλεται δὲ ὥσπερ ταῖς εὐφημίαις ἀρχὴν, τήν τε τοῦ ὀνόματος σημασίαν, καὶ μέν τοι τὸ προὖχον ἐν δόξῃ παρὰ τὰς ἑτέρας τῆς Ἰούδα φυλῆς. Εἰ γὰρ δή τις ἕλοιτο διατρανοῦν τὸν Ἰούδα φωνὴν ἤτοι τοὔνομα, διερμηνεύσειεν ἂν αἶνον, ἢ ὕμνησιν, ἢ ὑμνούμενον. Ἔχει δὲ ὁ λόγος τὴν ἀναφορὰν, εἰς τὸν ἐκ τῆς Ἰούδα φυλῆς τὸν κατὰ σάρκα Χριστόν. Πέφηνε γὰρ ἐξ Ἰούδα, καὶ Ἰεσσαὶ, καὶ Δαβὶδ, καὶ ἡπρὸς τὴν τῆς σαρκὸς γένεσιν παραληφθεῖσα Παρθένος. Προαναθρήσας δὴ οὖν ὁ προφήτης εἰς τὸν ἐκ τῆς Ἰούδα φυλῆς, ἀληθὲς ὄνομά σοι, φησὶ, καθὰ καὶ αὐτὴ τῶν πραγμάτων ἡ δύναμις ἐνδείξειεν ἄν. Ἔσῃ γὰρ ὑμνητὸς, καὶ τὴν τῷ Θεῷ πρέπουσαν ἀποίσεις δόξαν. Ἁρμόσει γὰρ ἂν οὐχ ἑτέρῳ τὸ δοξολογεῖσθαι πρέπειν, πλὴν ὅτι μόνῳ τῷ γε ἀληθῶς ὄντι τε καὶ ἐγνωσμένῳ Θεῷ. Εἰ γὰρ πέφηνας ἄνθρωπος, καὶ κεκένωκας ἑαυτὸν, ἀλλ' οὖν ἔσῃ γνώριμος σεπτὸς καὶ ἀοίδιμος.","english":"From a shoot, my son, you went up; you lay down and slept like a lion, and like a cub. Who will rouse him? A ruler shall not fail from Judah, nor a leader from his thighs, until what is stored up for him comes. And he is the expectation of the nations. Binding his foal to the vine, and the foal of his donkey to the tendril. He will wash his garment in wine, and his cloak in the blood of the grape. His eyes are cheerful from wine, and his teeth white rather than milk. Very clearly indeed does the manner of this blessing shine out to us here, since he has brought in for his hearers the foretelling of the dispensation of our Savior. And as it were he lays down beforehand, as a beginning for the blessings, both the meaning of the name and certainly the pre-eminence in glory of the tribe of Judah beyond the others. For if one should choose to make plain the word or name Judah, he would interpret it as praise, or hymn-singing, or one who is hymned. And the account has its reference to the Christ according to the flesh, who is from the tribe of Judah. For he appeared from Judah, and Jesse, and David, and the Virgin who was taken for the generation of the flesh. The prophet, then, having looked beforehand upon the one from the tribe of Judah, says, Your name is true, just as the very force of the things would also show. For you shall be hymned, and you shall carry off the glory that befits God. For it would fit no other to be deemed worthy of glorification, except only the God who truly is and is known. For even if you have appeared as man, and have emptied yourself, nevertheless you shall be known as august and celebrated in song.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":338,"ref":"p338","source":"Οἱ δὲ ἀδελφοὶ διὰ τὸ ἀνθρώπινον οὐχ ὡς ἀνθρώπῳ προσκείσονται, ἀλλ' ἐν ἀδελφοῖς τεθέντα κατακροτήσουσιν ὡς Δεσπότην, ὑμνήσουσιν ὡς δημιουργὸν, καίτοι τελοῦντα μετ' αὐτῶν ἐν κτίσμασιν ἐπιγνώσονται τὸν τῶν ὅλων βασιλέα καὶ Κύριον, καίτοι τῇ τοῦ δούλου μορφῇ κατεσκιασμένον. Ὅτι δὲ ἁπάντων κρατήσει τῶν ἀνθεστηκότων, καὶ περιέσται ῥᾳδίως ὁ Ἐμμανουὴλ τῶν ἐχθρῶν, προανεφώνει, λέγων· Αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου. Τοῦτο καὶ αὐτὸς διὰ φωνῆς τοῦ Δαβὶδ προκεχρησμῴδηκεν ὁ Χριστός. Ἔφη γάρ· Ὅτι καταδιώξω τοὺς ἐχθρούς μου, καὶ καταλήψομαι αὐτοὺς, καὶ οὐκ ἀποστραφήσομαι, ἕως ἂν ἐκλίπωσιν. Ἐκθλίψω αὐτοὺς, καὶ οὐ μὴ δύνωνται στῆναι· πεσοῦνται ὑπὸ τοὺς πόδας μου Οὐκοῦν ἐπὶ νώτου τῶν ἐχθρῶν αἱ χεῖρες ἔσονται, φησὶν, ὡς διώκοντος μᾶλλον ἢ φεύγοντος· οὐχ ὡς πληττομένου μᾶλλον, ἀλλ' ὡς αὐτοῦ καταπαίοντος. Ἀληθὲς γὰρ τὸ ἐν βίβλῳ τῶν Ψαλμῶν ὑμνούμενον, ὅτι Οὐκ ὠφελήσει\n\nἐχθρὸς ἐν αὐτῷ, καὶ υἱὸς ἀνομίας οὐ προσθήσει τοῦ κακῶσαι αὐτόν. Εἰ γὰρ καὶ αὐτὸς δίδωσιν ἡμῖν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δυνάμιν τοῦ ἐχθροῦ, πῶς οὐκ ἀναγκαῖον ὁμολογεῖν ὅτι πρὸ ἡμῶν αὐτὸς ὑπὸ χεῖρας κειμένους ἕξει τοὺς ἀντεξάγειν ἐθέλοντας, καὶ ἀνοσίως ἀντεγειρομένους; Ὅτι τοίνυν τὸ φεύγειν οὐκ οἶδε, διώκειν δὲ μᾶλλον, καὶ ὧν ἂν βούλοιτο κρατεῖν, καὶ τοῦτο ἀμογητί· νενίκηκε γὰρ τὸν κόσμον· προκαταμεμήνυκε λέγων ὁ θεσπέσιος Ἰακώβ· Αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου, καὶ προσκυνήσουσί σοι οἱ υἱοὶ τοῦ πατρός σου.","english":"But his brothers, because of human nature, will not cling to him as to a mere man, but when he is set among brothers they will strike him down as Master, they will hymn him as Creator, and though he lives with them among created things, they will recognize him as King and Lord of all, though he is overshadowed by the form of a slave. And that Emmanuel will prevail over all who oppose him and will easily overcome his enemies, he foretold, saying: Your hands shall be on the back of your enemies. Christ himself also prophesied this beforehand through the voice of David. For he said: For I will pursue my enemies and overtake them, and I will not turn back until they fail. I will crush them, and they shall not be able to stand; they shall fall under my feet. Therefore, he says, the hands shall be on the back of the enemies, as of one who pursues rather than flees; not as of one who is struck, but rather as of one who himself strikes down. For true is what is hymned in the book of Psalms, that an enemy shall not profit in him, and a son of lawlessness shall not add to harm him. For if he himself gives us to tread upon serpents and scorpions and upon all the power of the enemy, how is it not necessary to confess that before us he himself will have under his hands those who wish to oppose him and who rise up against him impiously? Therefore, since he does not know how to flee but rather to pursue, and to prevail over whomever he wishes, and this without toil—for he has conquered the world—the inspired Jacob foretold it beforehand, saying: Your hands shall be on the back of your enemies, and the sons of your father shall bow down to you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":339,"ref":"p339","source":"Καὶ τίς ἂν νοοῖτο πάλιν ἡ διαφορὰ τῶν αἰνούντων ἀδελφῶν, καὶ τῶν τοῦ πατρὸς υἱῶν, οἳ τοῖς προσκυνοῦσι συντετάξονται; Πῶς οὐκ ἀναγκαῖον εἰπεῖν; Ἐπεγράφετο τοίνυν εἰς πατέρα τῷ Χριστῷ καίτοι πατὴρ κατὰ ἀλήθειαν οὐκ ὢν ὁ μακάριος Ἰωσήφ. Ἦσαν δὲ αὐτῷ υἱοὶ καὶ θυγατέρες ἐκ πρώτων γάμων. Ἐπειδὴ δὲ ἦσαν τάχα που καὶ συνέστιοι τῷ Χριστῷ, σημεῖα ποιοῦντα βλέποντες, καὶ οὐ σφόδρα τοῖς νομικοῖς εἴκοντα νεύμασι διά τοι τὸ εἰς τροφὰς ἀδιάφορον, καὶ τὸ μὴ λίαν ἑλέσθαι τιμᾷν τὴν ἐν Σαββάτοις ἀργίαν· ἔφασκε γάρ· Οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον· καὶ ὅτι Κύριός ἐστι τοῦ Σαββάτου ὁ Υἱὸς τοῦ ἀνθρώπου· ἐμερίζοντο τῇ γνώμῃ, καὶ οὔτε τιμᾷν ὁλοτρόπως ἤθελον, διά γε τὸ δοκεῖν οὐκ ἀπλημμελῶς ἔχειν αὐτῷ τὰ περὶ τὸν νόμον, οὔτε μὴν ἀθαύμαστον ἐᾷν ἠξίουν τὸν οὔτω λαμπρόν. Καὶ γοῦν προσῄεσαν αὐτῷ ποτε λέγοντες ἐναργῶς· Εἰ ταῦτα ποιεῖς, φανέρωσον σεαυτὸν τῷ κόσμῳ. Οὐδεὶς γάρ τι ἐν κρυπτῷ ποιεῖ, καὶ ζητεῖ αὐτὸς ἐν παῤῥησίᾳ εἶναι. Προσέθηκε δὲ τούτοις ὁ εὐαγγελιστής· Οὐδὲ γὰρ οἱ ἀδελφοὶ αὐτοῦ ἐπίστευον εἰς αὐτόν. Ἀλλ' οἱ ταῦτα λέγοντες ἐν ἀρχαῖς, προϊόντος τοῦ χρόνου πεπιστεύκασιν. Πεπληροφόρηνται γὰρ ὅτι καὶ Θεὸς κατὰ φύσιν ἐστὶ, καὶ εἰ γέγονεν ἐν σαρκὶ, καὶ πέφηνεν ἄνθρωπος. Τοῦτό τοι καὶ ὁ μακάριος προφήτης Ἱερεμίας, προεγνωκὼς ἐν πνεύματι, πρὸς αὐτόν φησι τὸν Ἐμμανουήλ· Ὅτι καὶ οἱ ἀδελφοί σου, καὶ ὁ οἶκος τοῦ πατρός σου, καὶ οὖτοι ἠθέτησάν σε, καὶ αὐτοὶ ἐβόησαν ἐκ τῶν ὀπίσω σου. Ἐπισυνήχθησαν, μὴ πιστεύσῃς εἰς αὐτοὺς, ὅτι λαλήσουσι πρὸς σὲ κακά.","english":"And what again is to be understood as the difference between the brothers who praise and the sons of the father, who will be ranked with those who worship? How is it not necessary to say? Therefore Christ was registered under a father, although the blessed Joseph was not a father in truth. But he had sons and daughters from a first marriage. And since they were perhaps also at table with Christ, seeing him perform signs, and not very much yielding to the legal decrees because of his indifference in matters of food, and because he did not very much choose to honor the rest of the Sabbath—for he said, \"Not what enters into the mouth defiles the man,\" and that \"the Son of Man is Lord of the Sabbath\"—they were divided in their opinion, and neither did they wish to honor him wholly, because he seemed to them not to be blameless in matters concerning the law, nor did they think it right to leave unadmired one so illustrious. And so they once came to him saying plainly, \"If you do these things, show yourself to the world. For no one does anything in secret, and seeks himself to be in the open.\" And the evangelist added to these things: \"For not even his brothers believed in him.\" But those who said these things at the beginning, as time went on, came to believe. For they were fully assured that he is God by nature, even if he became flesh and appeared as a man. This indeed the blessed prophet Jeremiah, having foreknown in the Spirit, says to Emmanuel himself: \"For even your brothers, and the house of your father, even these have rejected you, and they themselves cried out from behind you. They were gathered together, do not believe in them, for they will speak evil against you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":340,"ref":"p340","source":"Οἱ γὰρ πάλαι τοῖς ἄλλοις ὁμοῦ κατακεκραγότες αὐτοῦ, συνηνέχθησαν ἐν πίστει, χρηστὰ λελαλήκασι περὶ αὐτοῦ. Ἰάκωβος γοῦν ὁ μακάριος ταῖς δώδεκα φυλαῖς ἐπιστέλλει λέγων· Ἰάκωβος Θεοῦ καὶ Κυρίου Ἰησοῦ Χριστοῦ δοῦλος. Οὐκοῦν αἰνέσουσιν ὡς Θεὸν καὶ οἱ διὰ πίστεως καὶ ἁγιασμοῦ τοῦ διὰ πίστεως κεκλημένοι πρὸς ἀδελφότητα· προσκυνήσουσι δὲ οὐδὲν ἧττον καὶ οἱ τοῦ πατρὸς υἱοί. Πρόδηλον δὲ ὅτι οἱ προσκυνοῦντες αἰνέσουσι, καὶ οἱ τὸν αἶνον ὑφαίνοντες, οὐδὲν ἧττον ἔσονται προσκυνηταί. Καὶ γάρ ἐστι σκύμνος λέοντος ἐξ Ἰούδα Χριστὸς, Υἱὸς ὢν Θεοῦ πάντα ἰσχύοντος, ᾧ τὸ ἀμαχὶ πρόσεστι νικᾷν καὶ τὸ μόνῳ δύνασθαι καταπλήττειν λόγῳ τοὺς ἀνθεστηκότας· ὡς γάρ φησιν ὁ προφήτης· Λέων ἐρεύξεται, καὶ τίς οὐ φοβηθήσεται; Σκύμνος οὖν λέοντος ὁ Χριστός· καθάπερ ἀπὸ βλαστοῦ καὶ ἐκ ῥίζης εὐγενοῦς ἀναφὺς, τῆς ἁγίας Παρθένου. Καὶ γάρ ἐστιν αὐτὸς ἡ τῆς δυνάμεως ῥάβδος, ἢν ἐκ Σιὼν ἡμῖν ἀπέστειλεν ὁ Θεὸς ἡ πάντας παρακαλοῦσα καὶ ἀνέχουσα βακτηρία, ἡ εὐθύτητός τε καὶ βασιλείας, ἡ ὀρθῶς μὲν καὶ πράως τὰς τῶν ἁγίων ἀγέλας διαποιμαίνουσα, συντρίβουσα δὲ καθάπερ σκεῦος κεραμέως τοὺς ὑπ' αὐτῷ νέμεσθαι μὴ ἀνεχομένους. Αὐτὸς ἡ ῥάβδος ἡ Ἀαρὼν, ἡ τόπον ἔχουσα τὴν θείαν σκηνὴν, καὶ εἰς τὰ Ἄγια τῶν ἁγίων εἰσενηνεγμένη, ἡ ἐξανθήσασα κάρυα· ὅπερ ἐστὶν ἀναστάσεως σύμβολον. Ξύλον γὰρ τὸ ἐκ καρύας, ἀϋπνίας ἐστί πως ἐμποιητικόν. Ἐκτετίμηται δὲ τὸ τῆς ἀναστάσεως μυστήριον ἐν Ἐκκλησίαις Θεοῦ. Διὰ τοῦτο καὶ ὁ μακάριος Ἰακὼβ βλαστὸν ὀνομάσας, εὐθὺς διαμέμνηται τῶν ἐν τέλει τῆς οἰκονομίας, καί φησι·","english":"For those who formerly cried out against him together with the others were brought together in faith and have spoken good things concerning him. At any rate, James the blessed writes to the twelve tribes, saying: \"James, a servant of God and of the Lord Jesus Christ.\" Therefore those who through faith and sanctification have been called through faith to brotherhood will also praise him as God; but the sons of the father will nonetheless worship him. And it is evident that those who worship will praise, and those who weave praise will nonetheless be worshippers. For Christ is a lion's cub from Judah, being the Son of God who is almighty, to whom belongs the power to conquer without battle and to strike down those who oppose him by his word alone; for as the prophet says: \"A lion will roar, and who will not fear?\" So Christ is a lion's cub, having sprung up as from a shoot and from a noble root, the holy Virgin. For he himself is the rod of power, which God sent to us from Zion, the staff that exhorts and sustains all, the staff of uprightness and of kingship, which rightly and gently shepherds the flocks of the saints, but shatters like a potter's vessel those who do not endure to be pastured under him. He himself is the rod of Aaron, which has its place in the divine tabernacle and was brought into the Holy of Holies, which blossomed with nuts; and this is a symbol of the resurrection. For the wood of the nut-tree is in some way productive of wakefulness. And the mystery of the resurrection has been honored in the churches of God. For this reason also the blessed Jacob, having named the shoot, immediately remembers the things at the end of the dispensation, and says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":341,"ref":"p341","source":"Ἀναπεσὼν ἐκοιμήθης ὡς λέων, τουτέστιν, οὐκ ἀβούλητον ὑπέστης θάνατον, ἀλλὰ καί τοι πάντας ἑλεῖν ὡς λέων καὶ καταπτοῆσαι δυνάμενος, καὶ τῆς τῶν θηρευόντων ἐκδῦναι χειρὸς, ἐθελοντὴς ἀνεκλίθης, καὶ οὐ, καθάπερ ᾠήθησαν οἱ σταυροῦν ᾑρημένοι, θανάτῳ κατισχημένος, ἀλλ' οἷον ὕπνῳ χρησάμενος, καὶ καταμύσας βραχύ.\n\nΤίς οὖν αὐτὸν ἐγερεῖ; φησί. Ὅμοιον ὡς εἰ λέγοι, κατεκλίθη μὲν ἑκὼν, πλὴν οὐ τῆς παρ' ἑτέρου δεήσεται συνεργίας εἰς ἀνάστασιν. Παναλκὴς γὰρ αὐτὸς ὡς δύναμις τοῦ Πατρός· καὶ οὐκ ἀνικάνως ἔχων, εἴς γε τὸ δύνασθαι, καὶ μάλα ῥᾳδίως, τὸν ἑαυτοῦ ζωοποιῆσαι ναόν. Τοῦτό τοι καὶ ἔφασκεν Ἰουδαίοις προσλαλῶν· Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. Ὅτι τοίνυν οὐδεὶς ἂν γένοιτο πρὸς τοῦτο αὐτῷ συνεργὸς, ἀρκέσει δὲ μόνος αὐτὸς ὡς ἰσχὺς τοῦ γεγεννηκότος, ὑποδηλώσειεν ἂν οὐκ ἀσυμφανῶς ὁ λόγος. Ἀλλὰ τίς δὴ ἄρα καὶ ὁ τῆς ἐπιδημίας ἔσται καιρὸς, ἐμφανίζει λέγων· Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται. Καὶ αὐτὸς προσδοκία ἐθνῶν. Ἦρχον μὲν γὰρ Ἰουδαῖοι, καὶ ἐξ αἵματος Ἰσραὴλ ἦσαν οἱ παρ' αὐτοῖς ἡγούμενοι· μέχρις ἂν Ἡρώδης ὁ Ἀντιπάτρου παῖς, Παλαιστινὸς ὢν, τετράρχης ὠνόμασται, καὶ μετεποιήσατο τῆς ἀρχῆς· ἐφ' οὗ καὶ αὐτὸς γεγέννηται Χριστὸς, ἡ τῶν ἐθνῶν προσδοκία. Ὅτι γὰρ σέσωσται ἡ τῶν ἐθνῶν πληθὺς γεννηθέντος αὐτοῦ, μακρῶν οὐ δεήσει πρὸς ἀπόδειξιν λόγων, αὐτοῦ διακεκραγότος τοῦ πράγματος. Πλὴν ὅτι προεισέφρησε μὲν διὰ πίστεως ὁ ἐξ ἐθνῶν ἀρτιγενής τε καὶ νέος λαὸς, εἰσκληθήσεται δὲ μετ' αὐτὸν καὶ ὁ Ἰσραὴλ, ἐδίδαξε λέγων εὐθύς·","english":"You lay down and slept as a lion, that is, you did not undergo death unwillingly, but although you were able to seize and terrify all as a lion and to escape the hand of the hunters, you willingly reclined, and were not, as those who chose to crucify supposed, overcome by death, but as it were gave yourself to sleep, and closed your eyes for a little.\n\nWho then will raise him? he says. It is as if he were saying, He lay down willingly, but he will not need another's cooperation for resurrection. For he is all-powerful himself as the power of the Father; and he is not lacking in ability, as regards being able, and indeed very easily, to make his own temple alive. This indeed he also said when speaking to the Jews: Destroy this temple, and in three days I will raise it up. That therefore no one would be a co-worker with him for this, but he alone will suffice as the strength of the one who begot him, the word will indicate not indistinctly. But what then will be the time of his coming? He makes clear, saying: There shall not fail a ruler from Judah, and a leader from his thighs, until he comes to whom it is reserved. And he is the expectation of the nations. For the Jews were ruled, and their leaders were from the blood of Israel, until Herod the son of Antipater, being a Palestinian, was named tetrarch, and laid claim to the rule; in his time Christ himself was born, the expectation of the nations. For that the multitude of the nations has been saved when he was born, there will be no need of long arguments for proof, since the fact itself cries out. But that the newly born and young people from the nations entered first through faith, and that Israel will be brought in after him, he taught, saying immediately:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":342,"ref":"p342","source":"Δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὐτοῦ. Προσέδησε γὰρ ὥσπερ ἑαυτῷ διὰ πίστεως, ἡ ἄμπελος ἡ ἀληθινὴ, τουτέστι Χριστὸς, τὸν ἐξ ἐθνῶν λαὸν, ὃν τῷ πώλῳ παρεικάζει. Προσέδησε δὲ ὅτι τῇ ἕλικι τῆς ἀμπέλου, τουτέστιν, ἀγάπῃ τῇ παρ' ἑαυτοῦ, τὸν πῶλον τῆς ὄνου αὐτοῦ, φημὶ δὴ τὸν ἐκ τῆς ἀρχαιοτέρας τῆς Ἰουδαίων μητρὸς, ἤτοι τῆς Συναγωγῆς πεπιστευκότα λαὸν, πῶς ἂν ἐνδοιάσειέ τις, ἀπάσης, ὡς ἔπος εἰπεῖν, τῆς θεοπνεύστου Γραφῆς λαλούσης ἡμῖν τὸ μυστήριον; Ὅτι δὲ ἔμελλεν αἵματι τῷ ἰδίῳ τὴν ἑαυτοῦ καταφοινίξαι σάρκα, προσηλούμενος τῷ ξύλῳ, καὶ τῇ λόγχῃ διανενυγμένος, ἐνέφηνεν, εἰπών· Πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὐτοῦ, καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὐτοῦ. Καὶ γοῦν ὁ θεσπέσιος Ἡσαΐας, τὴν εἰς οὐρανοὺς ἀναφοίτησιν τοῦ Χριστοῦ διηγούμενος, τοὺς ἁγίους ἔφησεν ἀγγέλους εἰπεῖν, ἤτοι τὰς ἄνω δυνάμεις· Τίς οὗτος ὁ παραγενόμενος ἐξ Ἐδώμ; Ἐρύθρημα ἱματίων αὐτοῦ ἐκ Βοσόρ. Καὶ πάλιν· Ἵνα τί σου ἐρυθρὰ τὰ ἱμάτια; καὶ τὰ ἐνδύματά σου ὡς ἀπὸ πατητοῦ ληνοῦ. Ὅτι δὲ κἂν εἰ γέγονεν ἐν νεκροῖς, κἂν εἰ τὰς τῶν Ἰουδαίων παροινίας ἀνέτλη, ῥαπίσματα καὶ ὀνειδισμοὺς, οὐ πολὺς αὐτῷ τῶν τοιούτων ὁ λόγος, πεπονθότι δι' ἡμᾶς, καὶ ἀνασώσαντι τὴν ὑπ' οὐρανόν· ἔστι δὲ μᾶλλον ἐν ταῖς αὐτῷ φιλαιτάταις ἀεὶ καὶ συνήθεσιν εὐθυμίαις, παραδείξειεν ἂν εἰπών· Χαροποὶ οἱ ὀφθαλμοὶ αὐτοῦ ἀπὸ οἴνου. Νοηθείη γὰρ ἂν ἐν τούτοις, καθάπερ ἐγὼ οἶμαι, τὸ οἱονεὶ φιλομειδὲς, καὶ τὸ ἀεί πως εὔθυμόν τε καὶ ἱλαρὸν τῆς θεότητος αὐτοῦ. Ἱλαρὸς γάρ πως ἀεὶ τοῖς πεπωκόσιν ὁ νοῦς, καὶ τῶν καταλυπεῖν εἰωθότων ὅτι μάλιστα καταφρονητής.","english":"Binding his foal to the vine. For the true vine, that is, Christ, bound to himself through faith, as it were, the people from the Gentiles, whom he likens to a foal. And he bound the foal of his donkey—I mean the people who have believed, sprung from the older mother of the Jews, that is, the Synagogue—to the tendril of the vine, that is, to the love that comes from him. How could anyone doubt this, when virtually all of divinely inspired Scripture speaks to us of the mystery? And that he was going to dye his own flesh crimson with his own blood, being nailed to the wood and pierced through with the spear, he made clear, saying: He will wash his garment in wine, and his cloak in the blood of the grape. And indeed the inspired Isaiah, recounting the ascent of Christ into the heavens, said that the holy angels, that is, the powers above, said: Who is this who has come from Edom? The redness of his garments is from Bozrah. And again: Why are your garments red, and your raiment as from a trodden winepress? And that, even if he has been among the dead, even if he endured the drunken outrages of the Jews, beatings and insults, he makes no great account of such things, having suffered them for our sake and having restored all that is under heaven—but rather he is in the ever most beloved and familiar cheerfulness of his own, he would show by saying: His eyes are cheerful from wine. For in these words one may understand, as I think, the smiling disposition, so to speak, and the ever in some way cheerful and gracious character of his divinity. For the mind is always in some way cheerful toward those who have drunk, and is above all a despiser of the things that are accustomed to be left behind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":343,"ref":"p343","source":"Ἐπειδὴ δὲ ἐξ ὀδόντων ὥσπερ πρόεισιν ὁ λόγος, λευκοὺς εἶναι καὶ αὐτούς φησι, ὡς καθαρόν τε καὶ ἔκλευκον τὸν ἀπὸ γλώττης ἱέντας λόγον. Ἁμαρτοεπὴς γὰρ οὐδαμῶς, εὐθυρήμων δὲ μᾶλλον καὶ ἀληθὴς ὁ Χριστός· καὶ πᾶν, εἴ τι φθέγξαιτο, τοῦτό ἐστιν ἁγιοπρεπὲς, καὶ τεθαυμασμένον, καὶ πλείστην ὅσην ἐμποιοῦν τοῖς· ἀκροωμένοις τὴν εἰς ψυχήν τε καὶ νοῦν λαμπρότητα. Περὶ τοῦ Ζαβουλών. Ζαβουλὼν παράλιος, κατοικήσει καὶ αὐτὸς παρ' ὅρμον πλοίων, καὶ παρατενεῖ ἕως Σιδῶνος. Φθάσαν τες ἤδη προείπομεν, ὅτι τὸν τῆς προκειμένης ἡμῖν προφητείας βασανίζοντες λόγον, καὶ ὅπως ἂν ἔχοι καὶ διαπεραίνοιτο καλῶς, καταθρεῖν σπουδάζοντες, τοῦτο μὲν ὡς ἐξ ὁμοιότητος τῶν ἤδη προειργασμένων πεποιῆσθαί φαμεν, τοῦτο δὲ καὶ ἐξ αὐτῆς εὖ μάλα τῆς τῶν ὀνομάτων ἑρμηνείας, μονονουχὶ πλαστουργούμενον, καὶ τὴν τῶν ἐσομένων ἰδέαν προαναφαίνοντα διαδείξειεν ἂν, οἶμαι, τὶς νοῦν ἔχων. Ὃ δὴ μάλιστα κατιδεῖν ἐξέσται πάλιν ἐπί τε τοῦ Ζαβουλὼν, καὶ τῶν ἐφεξῆς. Διερμηνεύεται γὰρ εὐοδία τε καὶ εὐλογία παρά γε τοῖς τὰ τοιαῦτα διατρανοῦν εὖ μάλα κατειθισμένοις. Εὐλογημένους δὴ οὖν τινας ἄρα τῶν ἐξ Ἰσραὴλ εὑρήσομεν, καὶ","english":"Since the word comes forth as it were from teeth, he says that these also are white, as those who send forth from the tongue a word that is pure and thoroughly white. For Christ is in no way a sinner in speech, but rather one who speaks rightly and truthfully; and whatever he may utter, this is holy and worthy, and admired, and produces the greatest possible brightness in both soul and mind for those who listen. Concerning Zebulun. Zebulun shall dwell by the sea, and he himself by the harbor of ships, and shall extend as far as Sidon. We have already said beforehand, when examining the word of the prophecy set before us and striving to observe how it holds together and is carried through well, that we say this is done in part from the similarity of what has already been worked out, and in part also from the very interpretation of the names, as it were molded and fore-showing the form of things to come—this, I think, anyone with understanding would demonstrate. And this one may especially observe again in the case of Zebulun and those that follow. For it is interpreted as \"good journey\" and \"blessing\" by those who are well accustomed to clarify such things. We shall therefore find certain ones from Israel blessed, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":344,"ref":"p344","source":"τὴν ἐφ' ἅπασι τοῖς ἁνδάνουσι Θεῷ εὐοδίαν πεπλουτηκότας· πλὴν ὅτι τοὺς διὰ πίστεως τῆς εἰς Χριστὸν δεδικαιωμένους, καὶ τῇ τοῦ ἁγίου Πνεύματος λελαμπρυσμένους χάριτι· ὡς καὶ ἰσχύσαι λοιπὸν οὐ ψευδοεποῦντας ἀνακραγεῖν· Εὐλογημένοι ἡμεῖς τῷ Κυρίῳ τῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν. Ἁρμόσαι δ' ἂν οἶμαι καὶ περὶ αὐτῶν τὸν μακάριον προφήτην Ἡσαΐαν εἰπεῖν· Ὁδὸς εὐσεβῶν εὐθεῖα ἐγένετο, καὶ παρεσκευασμένη ἡ ὁδὸς τῶν εὐσεβῶν. Ἡ γὰρ ὁδὸς Κυρίου κρίσις. Τοὺς ὧδε λαμπροὺς καὶ εὐλογημένους εἰς τὴν ἱεράν τε καὶ θείαν αὐλὴν εἰσκαλεῖσθαι προστέταχεν ὁ τῶν ὅλων Θεὸς, οὕτω λέγων· Ἀνοίξατε πύλας· εἰσελθέτω λαὸς φυλάσσων δικαιοσύνην, καὶ φυλάσσων ἀλήθειαν, ἀντιλαμβανόμενος ἀληθείας, καὶ φυλάσσων εἰρήνην. Ἀλλ' ἵνα μὴ τοῖς διὰ μέσου σκανδάλοις προσπταίοντες, ὄκνον εἰσδέξαιντο τὸν ἐπ' ἀγαθοῖς, εὐοδίαν ὥσπερ γενέσθαι προστέταχε, καὶ καταψιλοῦσθαι τὴν εἰσδρομὴν, οὕτω λέγων τοῖς ἁγίοις ἱερουργοῖς· Πορεύεσθε διὰ τῶν πυλῶν μου, καὶ τοὺς λίθους τῆς ὁδοῦ διαῤῥίψατε. Οὐκοῦν εἶεν ἂν εὐλογημένοι τε καὶ εὐοδούμενοι, τὴν εἰς Χριστὸν πίστιν οἱ τετιμηκότες ἐξ Ἰσραήλ. Κατοικήσειν γε μὴν αὐτοὺς ἤτοι τὸν Ζαβουλὼν τὴν τῇ θαλάσσῃ γείτονα χώραν διεβεβαιοῦτο σαφῶς. Οἱονεί πως ἐκεῖνο λέγων, ὅτι τοῖς ἔθνεσιν ἀναμὶξ ἔσται λοιπὸν ὁ Ἰσραὴλ, ἄτε δὴ καὶ εἰς μίαν ποίμνην συνενηνεγμένων τῶν δύο λαῶν, καὶ ὑπὸ χεῖρα τὴν ἑνὸς τοῦ κατὰ φύσιν ἀγαθοῦ γεγονότων ἀρχιποιμένος, τουτέστι Χριστοῦ. Ὅτι δὲ τὸ αἴνιγμα ἀληθὲς, πληροφορήσει ῥᾳδίως τῆς θεοπνεύστου Γραφῆς ὁ λόγος, τοῖς ἐξ ἐθνῶν ἀπονέμων τὴν πρόσοικον τῇ θαλάττῃ χώραν.","english":"...having enriched themselves with the good success that comes from all things pleasing to God; except that those who have been justified through faith in Christ, and made radiant by the grace of the Holy Spirit, are such that they can now cry out without speaking falsely: \"We are blessed by the Lord, who made heaven and earth.\" And I think the blessed prophet Isaiah could fittingly say also concerning them: \"The way of the godly has become straight, and the way of the godly has been made ready. For the way of the Lord is judgment.\" God of all has commanded those who are here radiant and blessed to be called into the sacred and divine court, saying thus: \"Open the gates; let the people enter who keep righteousness, and keep truth, who lay hold of truth, and keep peace.\" But so that, stumbling over the obstacles in between, they might not admit hesitation regarding good things, he commanded that there be, as it were, a good success, and that the entrance be smoothed over, saying thus to the holy priests: \"Go through my gates, and cast away the stones of the way.\" Therefore those from Israel who have honored faith in Christ would be both blessed and prosperous. Indeed, he clearly affirmed that they would dwell—that is, Zebulun—in the land neighboring the sea. As if to say something like this: that Israel will henceforth be mingled with the nations, since the two peoples have been gathered into one flock, and have come under the hand of the one natural good Chief Shepherd, that is, Christ. And that the riddle is true, the word of divinely inspired Scripture will readily confirm, assigning to those from the nations the land adjacent to the sea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":345,"ref":"p345","source":"Ἔφη γὰρ οὕτως· Χώρα Ζαβουλὼν, γῆ Νεφθαλεὶμ ὁδὸν θαλάσσης, καὶ οἱ λοιποὶ οἱ τὴν παραλίαν οἰκοῦντες, Γαλιλαία τῶν ἐθνῶν. Ὁ λαὸς ὁ καθήμενος ἐν σκότει, φῶς ἴδε μέγα. Συνίης ὅπως χώραν Ζαβουλὼν τὴν τῶν ἐθνῶν ἀπεκάλει, οἲ καὶ φῶς τεθέανται μέγα, δῆλον δὲ ὅτι διὰ Χριστοῦ. Συμπεφώτισται δὴ οὖν τοῖς τὴν παραλίαν κατοικοῦσιν, ὁ σύνοικος Ἰσραήλ. Εἴη δ' ἂν, οἶμαι, τουτὶ τὸ εὐοδοῦσθαι παρὰ Θεοῦ. Ὅτι γὰρ τῷ φωτίζεσθαι πάντη τε καὶ πάντως ἕποιτο ἂν τὸ καὶ εὐοδοῦσθαι δεῖν, εἰσόμεθα πάλιν τοῦ Σωτῆρος λέγοντος τοῖς Ἰουδαίων δήμοις· Ἕως τὸ φῶς ἔχετε, περιπατεῖτε ἐν τῷ φωτὶ, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ. Ὁ πάλαι τοίνυν λαὸς καταμόνας οἰκῶν, ὁ τοῖς ἔθνεσιν ἀναφύρεσθαι παραιτούμενος, αὐτοῖς ἔσται συγκάτοικος, διαστάντος πρὸς διαφορὰν οὐδενός· διά τε τὸ λελύσθαι παρὰ Χριστοῦ τὸ μεσότοιχον τοῦ φραγμοῦ, καὶ τὸν νόμον τῶν ἐντολῶν ἐνδείγμασι κατηργῆσθαι, καὶ τοὺς δύο λαοὺς ἐκθέσθαι λοιπὸν εἰς ἔνα καινὸν ἄνθρωπον ἐν Χριστῷ διὰ Πνεύματος. Ἔσται δὲ, φησὶ, καὶ παρ' ὅρμον πλοίων, τουτέστιν, ὡς ἐν λιμένι τυχὸν ἀσφαλεῖ, καὶ ἀκύμονι, καὶ εἰς Χριστὸν ἀνάπτων τῆς ἐλπίδος τὰ πείσματα. Ἐκ πολλῆς γὰρ ὥσπερ ἀποφοιτήσας ζάλης, ἐνορμισθήσεται λοιπὸν τῇ παρ' αὐτῷ χάριτι, καθάπερ ἀμέλει καὶ ἐν λιμέσιν ὁλκάδες.","english":"For he said thus: \"Land of Zebulun, land of Naphtali, the way of the sea, and the rest who dwell along the coast, Galilee of the nations. The people who sit in darkness have seen a great light.\" You understand how he called the land of Zebulun the land of the nations, which also have beheld a great light—and it is clear that this was through Christ. Therefore Israel, which dwells alongside them, has been enlightened together with those who inhabit the coast. And this, I think, would be the prospering that comes from God. For that being enlightened in every way and altogether must be followed by prospering, we shall know again when the Savior says to the assemblies of the Jews: \"While you have the light, walk in the light, lest darkness overtake you.\" The people of old, then, dwelling apart, refusing to be mingled with the nations, shall be a fellow-dweller with them, since nothing stands apart for difference—both because the middle wall of the partition has been loosed by Christ, and the law of commandments has been abolished in its precepts, and the two peoples have henceforth been brought forth into one new man in Christ through the Spirit. And there shall be, he says, \"and a haven for ships\"—that is, as in a harbor, perhaps safe and free from waves, and fastening the cables of hope to Christ. For as if having departed from a great storm, it shall henceforth be brought to anchor in the grace that is with him, just as indeed also the merchant ships in harbors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":346,"ref":"p346","source":"Τὸ δὲ δὴ καὶ μέχρις αὐτῆς παρατείνεσθαι τῆς Σιδῶνος εἰπεῖν, ὑποδηλοῦν ἔοικεν ὅτι τοσαύτη πρὸς ἕνωσιν πνευματικὴν συνδρομὴ τῶν δύο γενήσεται λαῶν, ὡς τοὺς ἐξ αἵματος Ἰσραὴλ καὶ αὐτὰς ἐμπλῆσαι τὰς πόλεις, τὰς ἐν πολλῇ παρὰ Θεῷ γεγενημένας αἰτίᾳ καὶ διαβολῇ, ὡς ἀποπλανώσας ποτὲ καὶ διαρπαζούσας τρόπον τινὰ τοὺς σεβομένους αὐτόν. Ἔφη γάρ που διὰ φωνῆς προφητῶν· Καὶ τί ὑμεῖς ἐμοὶ, Τύρος καὶ Σιδὼν, καὶ πᾶσα Γαλιλαία ἀλλοφύλων; Μὴ ἀνταπόδομα καὶ ὑμεῖς ἀνταποδίδοτέ μοι, ἢ μνησικακεῖτε καὶ ὑμεῖς ἐπ' ἐμοί; Ὀξέως καὶ ταχέως ἀνταποδώσω τὸ ἀνταπόδομα ὑμῶν εἰς κεφαλὰς ὑμῶν, ἀνθ' ὧν τὸ ἀργύριόν μου καὶ τὸ χρυσίον μου ἐλάβετε, καὶ τὰ ἐπίλεκτά μου καὶ τὰ καλὰ εἰσηνέγκατε εἰς τοὺς ναοὺς ὑμῶν. Καὶ τοὺς υἱοὺς Ἰούδα καὶ τοὺς υἱοὺς Ἰσραὴλ ἀπέδοσθε τοῖς υἱοῖς τῶν Ἑλλήνων, ὅπως ἐξώσητε αὐτοὺς ἐκ τῶν ὁρίων αὐτῶν. Ἄθρει δὴ οὖν ὅπως αἱ πάλαι δειναὶ καὶ πολεμιώταται πόλεις, καὶ ὀλέθρου πρόξενοι τοῖς ἐξ Ἰσραὴλ, παντὸς ἐλευθέρους δείματος εἰσδέξονται τοὺς πεπιστευκότας, συνδέοντος ἐν εἰρήνῃ πρὸς ὁμοψυχίαν τοὺς δύο λαοὺς τοῦ Σωτῆρος ἡμῶν Χριστοῦ, καὶ καταλύοντος μὲν τὴν","english":"But the fact that he says it extends even as far as Sidon itself seems to indicate that there will be such a great convergence of the two peoples toward spiritual unity that those of the blood of Israel will fill even those very cities, which had come into great blame and accusation before God, as once leading astray and in a certain manner plundering those who worship him. For he said somewhere through the voice of the prophets: \"And what are you to me, Tyre and Sidon, and all Galilee of the foreigners? Will you also repay me a recompense, or do you also bear a grudge against me? Swiftly and quickly I will repay your recompense upon your heads, because you took my silver and my gold, and you brought my choice and beautiful things into your temples. And you sold the sons of Judah and the sons of Israel to the sons of the Greeks, so that you might drive them out from their borders.\" Consider, then, how those cities, once terrible and most hostile, and the cause of destruction for those of Israel, will receive those who have believed free from all fear, since our Savior Christ binds the two peoples together in peace toward unity of soul, and abolishes the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":347,"ref":"p347","source":"ἔχθραν, συγκατοικίζοντος δὲ τοῖς ἔθνεσιν ἐν ἀγάπῃ τὸν Ἰσραήλ. Οἶμαι δὴ οὖν ὦδέ τε καὶ οὐ καθ' ἕτερον τρόπον τὸν Ζαβουλὼν κατοικήσειν παράλιον. Περὶ τοῦ Ἰσάχαρ. Ἰσάχαρ τὸ καλὸν ἐπεθύμησεν, ἀναπαυόμενος ἀνὰ μέσον τῶν κλήρων. Καὶ ἰδὼν τὴν ἀνάπαυσιν ὅτι καλὴ, καὶ τὴν γῆν ὅτι πίων, ὑπέθηκε τὸν ὦμον αὐτοῦ εἰς τὸ πονεῖν, καὶ ἐγενήθη ἀνὴρ γεωργός. Μισθὸς δὴ πάλιν ὁ Ἰσάχαρ ἑρμηνεύεται. Εἴη δ' ἂν ὡς ἀπό γε τοῦ σημαινομένου τύπος οἷά τις καὶ εἰκὼν οὐκ ἀσυμφανὴς τῶν ὡς ἐν τάξει μισθοῦ παρὰ τοῦ Θεοῦ καὶ Πατρὸς ἀπονεμηθέντων Χριστῷ· Αἴτησαι γὰρ, φησὶν ὁ Δαβὶδ, παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς. Ψάλλει δέ που καὶ πάλιν τοὺς δοθέντας, οἶμαί που. τῷ Ἐμμανουὴλ, μονονουχὶ καταδεικνύς· Ἰδοὺ ἡ κληρονομία Κυρίου, υἱοί· ὁ μισθὸς τοῦ καρποῦ τῆς γαστρός. Δέδονται γὰρ, φησὶ, τῷ Ἐμμανουὴλ μισθὸς οἷά τις οἱ πεπιστευκότες ἀπό τε τῶν ἐξ αἵματος Ἰσραὴλ, καὶ τῆς ἑτέρας πληθύος, φημὶ δὴ τῆς ἐξ ἐθνῶν. Κύριον δὲ ὀνομάσας τὸν Ἰησοῦν, καὶ καρπὸν αὐτὸν ἔφησε γενέσθαι γαστρὸς, διά τοι τὴν καθ' ἡμᾶς ὁμοίωσιν. Γεγέννηται γὰρ ἐκ γυναικὸς, καὶ καρπὸς νηδύος ἐδείχθη παρθενικῆς. Οὐκοῦν τοὺς πιστεύοντας ἀποκεκέρδηκεν ὁ Χριστὸς, καὶ περὶ αὐτῶν τάχα που πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν φησι· Οὓς δεδωκάς μοι ἐκ τοῦ κόσμου, σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς δέδωκας. Οὗτοι δὴ οὖν τὸ καλὸν ἐπεθύμησαν, τουτέστι πᾶν ὅπερ ἂν λέγοιτό τε καὶ ἔστιν ἀληθῶς ἐξαίρετον, καὶ τῶν ὅτι μάλιστα φιλτάτων Θεῷ.","english":"...hatred, while he settles Israel among the nations in love. I think, then, that it is in this way and no other that Zebulun will dwell by the sea. Concerning Issachar. Issachar desired what is good, resting among the lots. And seeing the rest that it was good, and the land that it was rich, he put his shoulder to labor, and became a husbandman. Now Issachar is again interpreted as \"wage.\" And from its meaning it would be a type, as it were, and no obscure image of the things apportioned to Christ by God the Father as in the manner of a wage. For \"Ask of me,\" says David, \"and I will give you the nations as your inheritance, and the ends of the earth as your possession.\" And again he sings somewhere of those given, I think, to Emmanuel, almost pointing them out: \"Behold, the inheritance of the Lord, sons; the wage of the fruit of the womb.\" For, he says, there have been given to Emmanuel as a wage, as it were, those who have believed, both from among those of the blood of Israel and from the other multitude, I mean that from the nations. And having named Jesus \"Lord,\" he also said he became \"fruit of the womb,\" because of his likeness to us. For he was born of a woman, and was shown to be the fruit of a virgin's womb. Therefore Christ has gained those who believe, and perhaps he says concerning them to the Father and God in the heavens: \"Those whom you have given me out of the world were yours, and you have given them to me.\" These, then, desired what is good, that is, everything that could be called and truly is excellent, and is most dear to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":348,"ref":"p348","source":"Τοῦτο ποιοῦνται περὶ πολλοῦ, καὶ κατορθοῦν σπουδάζουσιν, ὡς ἐκ διανοίας ἀγαθῆς ἀναφωνοῦντες λέγειν· Τὰ κρίματα Κυρίου ἀληθινὰ, δεδικαιωμένα ἐπὶ τὸ αὐτὸ ἐπιθυμητὰ ὑπὲρ χρυσίον καὶ λίθον τίμιον πολύν. Καλὸν δὲ πρὸς τούτῳ, τὸ ἐπιθυμεῖν ὑπ' αὐτῷ γενέσθαι Χριστῷ. Ὃ δὴ καὶ ἡ νύμφη φησὶν ἐν τῷ Ἄσματι τῶν ᾀσμάτων· Ἐν τῇ σκιᾷ αὐτοῦ ἐπεθύμησα, καὶ ἐκάθισα. Ὁ γνώμης τοίνυν εἰς τοῦτο προήκων λαὸς, κατασκέψεται μὲν ἀκριβῶς τοὺς περὶ Θεοῦ κλήρους, τουτέστι, τὰ ἐν ἐλπίσιν ἀγαθὰ τοῖς εὐσεβοῦσιν ἐπηγγελμένα. Περὶ ὧν καὶ ὁ θεῖος ἔφη Δαβίδ· Ἐν ταῖς χερσί σου οἱ κλῆροί μου. Καταλύσει δὲ ὥσπερ ἐν αὐτοῖς, καὶ ἐπαναπαύσεται πάντη τε καὶ πάντως, ὅτι τεύξεται προσδοκῶν. Ἐπαινέσας δὴ οὖν τὴν ἑαυτοῦ βουλήν τε καὶ κρίσιν, καὶ οὐ μετρίου θαύματος τὴν ἔν γε τούτοις ἀξιώσας ἀνάπαυσιν, τουτέστι, τὴν εἰς αἰῶνα τιμὴν, τὴν ὡς ἐν ἁγιασμῷ τελείῳ ἔχοντι ζωὴν, τὴν ἀτελεύτητον δόξαν, τὴν ἀναπόβλητον βασιλείαν, καὶ ὅσα καὶ νοῦ καὶ γλώττης ἐπέκεινα, τληπαθὴς ἔσται λοιπόν. Ἑωρακὼς γὰρ ὅτι πίων ἡ γῆ, τὸν ὦμον ὑποθήσει, φησὶ, καὶ ἀγαπήσει τὸν πόνον. Δέχεται δὲ τὸ παράδειγμα παρὰ τῶν ὡς ἄριστα γηπονεῖν εἰωθότων, οἳ φιλεργέστατοί τέ εἰσι καὶ σκαπάνης φίλοι, καὶ μὴν καὶ ἀρότροις ἐνιδροῦν σπουδάζουσιν, εἰ δὴ πιείρας λάβοιντο γῆς, ἐννοοῦντες, οἶμαί που, καρπὸν τὸν ἀμφιλαφῆ, καὶ τὰ ἐξ αὐτῆς ἐσόμενα. Παροτρύνει δέ πως εἰς τοῦτο καὶ ὁ σοφὸς ἡμᾶς Ὠσηὲ, λέγων· Σπείρατε ἑαυτοῖς εἰς δικαιοσύνην, τρυγήσατε εἰς καρπὸν ζωῆς· φωτίσατε ἑαυτοῖς φῶς γνώσεως. Ἐκζητήσατε τὸν Κύριον ἕως οὗ ἔλθῃ γεν[ν]ήματα δικαιοσύνης ὑμῖν.","english":"They make this a matter of great importance and strive to achieve it, as if proclaiming from a good mind: The judgments of the Lord are true, justified together, desirable above gold and much precious stone. And good in addition to this is the desire to be under Christ himself. Indeed, the bride also says this in the Song of Songs: In his shadow I desired, and I sat down. The people, then, whose resolve has advanced to this point will carefully survey the allotments concerning God, that is, the good things promised in hope to the pious. Concerning which the divine David also said: In your hands are my lots. And it will settle as it were among them, and will rest altogether and in every way, because it will obtain what it hopes for. Having praised, then, his own counsel and judgment, and having deemed the rest in these things worthy of no ordinary wonder—that is, honor forever, life as in perfect sanctification, endless glory, unshakeable kingdom, and whatever is beyond mind and tongue—he will hereafter be patient of toil. For having seen that the land is rich, he says, he will put his shoulder to it and will love the labor. He takes the example from those accustomed to farm in the best way, who are most fond of work and lovers of the mattock, and indeed strive to sweat over plows, if they should obtain rich land, considering, I suppose, the abundant fruit and what will come from it. The wise Hosea also urges us to this in a way, saying: Sow for yourselves in righteousness, reap for the fruit of life; light for yourselves a light of knowledge. Seek the Lord until he comes, bringing forth fruits of righteousness for 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":349,"ref":"p349","source":"Ἐκηύξατο δὲ καὶ ὁ μακάριος Παῦλος εἰπών· Ὁ δὲ ἐπιχορηγῶν σπέρμα τῷ σπείροντι καὶ ἄρτον εἰς βρῶσιν, χορηγήσει καὶ πληθυνεῖ τὸν σπόρον ὑμῶν, καὶ αὐξήσει τὰ γεν[ν]ήματα τῆς δικαιοσύνης ὑμῶν, ἵνα πάντοτε πᾶσαν αὐτάρκειαν ἔχοντες περισσεύητε εἰς πᾶν ἔργον ἀγαθόν. Περὶ τοῦ Δάν. Δὰν κρινεῖ τὸν λαὸν αὐτοῦ, ὡσεὶ καὶ μία φυλὴ ἐν Ἰσραήλ· καὶ γενηθήτω Δὰν ὄφις, ἐφ' ὁδῷ ἐγκαθήμενος ἐπὶ τρίβου, δάκνων πτέρναν ἵππου, καὶ πεσεῖται ὁ ἱππεὺς εἰς τὰ ὀπίσθια, τὴν σωτηρίαν περιμένων παρὰ Κυρίου. Ἕπεται πάλιν τῇ τοῦ ὀνόματος ἐτυμολογίᾳ ὁ λόγος. Κριτὴς γὰρ ἤτοι κρίσις ὁ Δάν. Ἐμφήνειε δ' ἂν ὡς ἐφ' ἑαυτῷ καὶ οὗτος πάλιν τὸν εὐκλεᾶ καὶ περίοπτον τῶν ἁγίων ἀποστόλων χορόν· οἳ εἰς ἀρχὴν τέθεινται τῶν πεπιστευκότων, καὶ τὸ κρίνειν ἔλαχον, κατανέμοντος αὐτοῖς τὸ χρῆμα Χριστοῦ. Καὶ γοῦν ὁ θεσπέσιος Παῦλός φησι· Οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτιγε βιωτικά; Κριτὴς μὲν οὖν εἶς καὶ νομοθέτης κατὰ τὰς Γραφὰς ὁ Χριστός. Εἰ δὲ","english":"And the blessed Paul also proclaimed, saying: He who supplies seed to the sower and bread for food will supply and multiply your seed, and will increase the fruits of your righteousness, so that, always having all sufficiency, you may abound in every good work. Concerning Dan. Dan shall judge his people, as also one tribe in Israel; and let Dan become a serpent, lying in wait on the road, on the path, biting the horse's heel, and the rider shall fall backward, waiting for salvation from the Lord. The word again follows the etymology of the name. For Dan means judge or judgment. And this one too would indicate, as it were, in himself again the glorious and renowned choir of the holy apostles, who have been appointed as a beginning of those who have believed, and have received the lot of judging, Christ distributing the matter to them. And indeed the inspired Paul says: Do you not know that we shall judge angels, let alone matters of this life? Therefore one is judge and lawgiver according to the Scriptures, Christ. But if","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":350,"ref":"p350","source":"πρεσβεύουσιν ὑπὲρ Χριστοῦ οἱ ἀπόστολοι, καὶ ἐν αὐτοῖς τέθειται τῆς καταλλαγῆς ὁ λόγος, οὐδὲν τὸ παράδοξον, εἰ καὶ νοοῖντο κριταὶ καθ' ὁμοιό τητα τοῦ Χριστοῦ. Διακέκραγε δέ που καὶ ὁ μέγας ἡμῖν Ἡσαΐας, τήν τε αὐτοῦ τοῦ Χριστοῦ θεοπρεπῆ βασιλείαν, καὶ τὴν αὐτῶν τῶν ἁγίων ἀποστόλων ἀνάῤῥησιν ἐμφανῆ καθιστάς· Ἰδοὺ δὴ βασιλεὺς δίκαιος βασιλεύσει, καὶ ἄρχοντες μετὰ κρίσεως ἄρξουσι. Πάλαι μὲν γὰρ ἐβασίλευον τῆς Ἱερουσαλὴμ οἱ ἐκ τῆς Ἰούδα φυλῆς· τετάχαντο δὲ πρὸς τὸ κρίνειν οἱ τῇ ἁγίᾳ σκηνῇ προσεδρεύοντες, καὶ τὸν τῆς ἱερωσύνης λαχόντες κλῆρον· Χείλη γὰρ ἱερέως φυλάξεται κρίσιν, καὶ νόμον ἐκζητήσουσιν ἐκ στόματος αὐτοῦ. Ἐπειδὴ δὲ τῆς ἐν νόμῳ σκιᾶς οἱονεὶ συνεσταλμένης, καὶ τῆς ἐν πνεύματί τε καὶ ἀληθοῦς λατρείας εἰσκεκομισμένης διὰ Χριστοῦ, λαμπροτέρων ἔδει τῷ κόσμῳ κριτῶν, εἰσκέκληνται πρὸς τοῦτο λοιπὸν οἱ θεσπέσιοι μαθηταὶ, καὶ εἰς τὸν τῶν κατὰ νόμον καθηγητῶν εἰσέφρησαν κλῆρον. Τοιγάρτοι πρὸς μὲν τὴν Ἰουδαίων μητέρα, φημὶ δὴ τὴν Ἱερουσαλὴμ, ἐλέγετο παρὰ τοῦ Θεοῦ διὰ τῆς τοῦ Ψάλλοντος φωνῆς· Ἀντὶ τῶν πατέρων σου ἐγεννήθησαν υἱοί σου, τουτέστιν, Οἱ σοὶ χρηματίζοντες υἱοὶ, τὴν τῶν πατέρων τάξιν διέλαχον. Πρὸς δέ γε τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν· Καταστήσεις αὐτοὺς ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν. Ὃ δὴ καὶ εἰς πέρας ἐνηνεγμένον ἴδοι τις ἄν. Ἄρχοντας γὰρ πεποιήμεθα, καὶ κριτὰς ἐσχήκαμεν οἰκουμενικοὺς, τοὺς ἁγίους μαθητὰς, ὧν ταῖς ὑποθήκαις καὶ αὐτὸ τὸ Χριστοῦ λαλεῖται μυστήριον, ἐπείπερ εἰσὶν αὐτοὶ καὶ ταμίαι τοῦ σώζοντος λόγου, καὶ τῶν πρακτέων εἰσηγηταί·","english":"The apostles act as ambassadors for Christ, and in them the word of reconciliation has been placed; it is nothing surprising if they are also understood as judges in likeness to Christ. And somewhere the great Isaiah among us has cried out, making clear both the God-befitting kingdom of Christ himself and the proclamation of the holy apostles themselves: Behold, a righteous king shall reign, and rulers shall rule with judgment. For long ago those from the tribe of Judah reigned over Jerusalem; and those who attended the holy tabernacle and obtained the lot of the priesthood were appointed to judge; for the lips of a priest shall guard judgment, and they shall seek the law from his mouth. But since the shadow in the law has, as it were, been drawn together, and the worship in spirit and truth has been brought in through Christ, the world needed more splendid judges; so the divinely inspired disciples have now been called in for this, and have entered into the lot of the teachers according to the law. Therefore to the mother of the Jews, I mean Jerusalem, it was said by God through the voice of the Psalmist: Instead of your fathers, your sons have been born to you—that is, those who are reckoned your sons have received the rank of fathers. And to our Lord Jesus Christ: You shall appoint them rulers over all the earth. One may see that this has indeed been brought to fulfillment. For we have been made rulers, and we have had judges for the whole world, the holy disciples, by whose instructions the very mystery of Christ is proclaimed, since they are themselves both stewards of the saving word and introducers of what must be done.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":351,"ref":"p351","source":"τὸ μὲν ὅσον ἐστὶ τοῖς παιδευομένοις ἀσυντελὲς εἰς ὄνησιν ὡς κίβδηλον ἀποκρίνοντες, εἰσποιεῖσθαί γε μὴν ὅτι πρέποι τὸ πεφυκὸς ὠφελεῖν συμβουλεύοντες. Δὰν τοίνυν φησὶ, τουτέστιν, οἵπερ ἂν ὅλως προχειρισθεῖεν κατὰ καιροὺς ἐπὶ τὸ κρίνειν ἔθνη καὶ λαοὺς, οὕτω κατάρξουσι δυνατῶς καὶ σὺν εὐκλείᾳ πολλῇ, καθάπερ ἀμέλει καὶ μία φυλὴ τῶν ἐξ Ἰσραήλ. Φησὶ δὲ, οἶμαι, τὴν βασιλεύουσαν τὴν Ἰούδα πάντως, καὶ οὐχ ἑτέραν. Ὅτι γὰρ ἐκτετίμηνται, καὶ εἰς ἄκρον ἥκουσι δόξης, παρά γε τοῖς τοῦ Σωτῆρος προσκυνηταῖς, οἱ παρ' αὐτοῦ προκεχειρισμένοι τῆς ὑφ' ἡλίῳ καθηγηταὶ πῶς ἔστιν ἀμφιβάλλειν; Πλὴν ὅτι τὸ ἄρχειν αὐτοῖς οὐκ ἀταλαίπωρον ἔσται παντελῶς, ἔμελλον δὲ πολλῶν καὶ ἀναριθμήτων πειρᾶσθαι κακῶν· παραποδισθήσονται δὲ ὅτι καὶ οὐκ εἰς ἅπαν εὑρήσουσι τῆς ἀποστολῆς τὸν δρόμον κινδύνων ἀπηλλαγμένον, ὡς ἐν τύπῳ παραδείγματος ὑπεμφήνειεν, εἰπὼν, ὅτι Γενηθήτω Δάν· ἀντὶ τοῦ, ἔσται τὸ Δὰν ὁ τῶν διωκόντων δῆμος, ὡς ὄφις ἐν ὀδῷ καθήμενος ἐπὶ τρίβου δάκνων πτέρναν ἵππου, τουτέστι, δεινὰ καὶ ἄφυκτα δόγματα διδούς. Τοιγάρτοι τῶν ἔχεων δήγματα δυσδιάφυκτά πώς εἰσιν, εἰ καὶ εἰς αὐτὴν γένοιντο τὴν πτέρναν. Αὐτὸς γάρ σου, φησὶ, τηρήσει κεφαλὴν, καὶ σὺ τηρήσεις αὐτοῦ πτέρναν. Ἐπεβούλευσαν δὲ οὕτω τινὲς τοῖς ἁγίοις ἀποστόλοις, ὡς καὶ αὐτὸν ἐπαγαγεῖν τὸν τῆς σαρκὸς θάνατον. Καὶ δή τι τοιοῦτον ὑποστῆναί φαμεν αὐτοὺς, ὁποῖον ἂν πάθῃ τυχὸν ἱππεὺς, ὀκλάσαντος ἵππου, καὶ ἀνόπιν ὥσπερ ὑφιζηκότος. Ὑπτιασθήσεται γὰρ ὁ ἐπιβάτης, καὶ εἰς γῆν, οἶμαι, πεσὼν, περιμενεῖ τὸν σώζοντα.","english":"Rejecting as counterfeit whatever is unprofitable for those being instructed, they advise that what is naturally beneficial be adopted. Dan, he says—that is, whoever may be appointed from time to time to judge nations and peoples—will thus rule powerfully and with great glory, just as indeed one tribe of Israel did. He means, I think, the royal tribe of Judah, certainly, and no other. For how can one doubt that those appointed by the Savior as leaders under the sun are honored and have reached the height of glory among the worshipers of the Savior? Yet their rule will not be entirely free of toil, but they were to experience many and countless evils; and it is hinted that they will be tripped up, and that they will not find the course of their apostleship entirely free of dangers, as in the figure of an example, when he says, \"Let Dan be\"—instead of, Dan shall be the people of the persecutors, like a serpent sitting in the way, biting the horse's heel on the path—that is, giving terrible and inescapable teachings. Therefore the bites of vipers are somehow hard to escape, even if they reach the very heel. For he, it says, will watch your head, and you will watch his heel. Some plotted against the holy apostles in this way, so as even to bring about death in the flesh itself. And we say that they underwent something like what a horseman might suffer when his horse stumbles and, as it were, sinks backward. For the rider will be thrown on his back, and falling to the ground, I think, he will await the one who saves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":352,"ref":"p352","source":"Περιμενοῦσι δὲ οἱ θεσπέσιοι μαθηταὶ τὸν τῆς ἐαυτῶν δόξης τε καὶ σωτηρίας καιρὸν, καθ' ὃν εἰσκεκλήσονται εἰς βασιλείαν ἀκλόνητον καὶ αἰώνιον, ἐπιφωνοῦντος αὐτοῖς τοῦ Χριστοῦ· Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς τοῦ κόσμου. Τετελέκασι γὰρ τὸν δρόμον, τετηρήκασι δὲ καὶ τὴν πίστιν. Οὐκοῦν τὸν ἀμάραντον τῆς δόξης ἀποκομιοῦνται στέφανον. Εἰ δὲ δὴ βούλοιτό τις οὐχὶ τῷ Δὰν ἔσεσθαί τινας ὡς ὄφεις ἐγκαθημένους ὁδῷ, ἀλλ' αὐτὸν ἑτέροις ἐπιβουλεύσειν τὸν Δάν· ἐκεῖνο ἐροῦμεν, ὅτι τὸ κρίνειν τε καὶ καθηγεῖσθαι λαῶν ἔχοντες οἱ Γραμματεῖς τε καὶ Φαρισαῖοι, πικροτάτων ἔχεων ἐπεφύοντο δίκην τῷ Χριστῷ, καὶ οἱονεί πως ἱππέα διὰ ψιλῆς τε καὶ λείας ᾄττοντα τρίβου, δήγμασι παρακόπτοντες ἀνοσίως ἡλίσκοντο. Ἀλλ' εἰ καὶ πέπτωκεν ὁ ἱππεὺς, ἐθελοντὴς ἀνατλὰς τὸν τῆς σαρκὸς θάνατον· ἀλλ' οὖν καὶ ἀναβιώσεται, συλλήπτορα καὶ ἐπαρωγὸν ποιούμενος τὸν\n\nΠατέρα. Δύναμις γὰρ ὢν τοῦ Θεοῦ καὶ Πατρὸς, ὁ Υἱὸς, τὸν ἴδιον αὐτὸς ἐξωοποίησε ναόν. Ταύτῃτοι σεσῶσθαι λέγεται παρὰ τοῦ Πατρὸς κεκινδυνευκὼς ὡς ἄνθρωπος, καίτοι κατὰ φύσιν ὑπάρχων Θεὸς, καὶ ὅλην αὐτὸς εἰς τὸ εὖ εἶναι συνέχων ὁρατήν τε καὶ ἀόρατον κτίσιν. Οὕτω που συνιεὶς καὶ ὁ θεσπέσιος Παῦλος, περὶ αὐτοῦ φησι· Καὶ γὰρ εἰ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως Θεοῦ. Περὶ τοῦ Γάδ. Γὰδ πειρατήριον πειρατεύσει αὐτόν· αὐτὸς δὲ πειρατεύσει αὐτὸν κατὰ πόδας. Ἡρμήνευσε πάλιν τὸ τί ἂν βούλοιτο δηλοῦν ὁ Γάδ· πειρασμὸς γὰρ, ἢ πειρατήριον.","english":"The wondrous disciples will await the time of their own glory and salvation, at which they will be called into a kingdom unshaken and eternal, when Christ cries out to them: Come, you who are blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For they have finished the course, and they have kept the faith. Therefore they will carry off the unfading crown of glory. But if someone should wish to hold that it is not that certain ones will be to Dan as serpents lying in wait on the road, but that Dan himself will plot against others, we will say this: that the Scribes and Pharisees, who have the task of judging and leading the peoples, sprang up like the bitterest serpents against Christ, and, as it were, stinging a horseman as he sped along a bare and smooth path, they were wickedly smitten and caught. But even if the horseman has fallen, having willingly endured the death of the flesh, yet he will also come back to life, making the Father his helper and defender. For being the Power of God and the Father, the Son gave life to his own temple. In this way indeed he is said to have been saved by the Father, having come into danger as a man, although by nature he is God, and himself holds together the whole visible and invisible creation into well-being. Understanding this in some such way, the wondrous Paul also says concerning him: For even if he was crucified from weakness, yet he lives from the power of God. Concerning Gad. Gad, a pirate-band, shall pirate him; but he himself shall pirate him at the heels. He interpreted again what Gad might wish to signify: for it is temptation, or a pirate-band.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":353,"ref":"p353","source":"Πρέποι δ' ἂν, οἶμαι, καὶ διὰ τούτου νοεῖσθαι τὸν θεοστυγῆ τε καὶ ἀλαζόνα τῶν Γραμματέων τε καὶ Φαρισαίων ἐσμόν· οἳ τὸ θεῖόν τε καὶ εὐαγγελικὸν παρωθούμενοι κήρυγμα, καὶ τῶν ἀναγκαίων τιμῶντες εἰς ὄνησιν οὐδὲν, ἐπέβρυχον τοὺς ὀδόντας Χριστῷ, διδάσκοντι μὲν τὰ ὑπὲρ σκιὰν καὶ νόμον, εὐδοκιμοῦντι δὲ λίαν καὶ τεθαυμασμένῳ, καταπλήττοντί τε οὐδὲν ἧττον τοὺς ἀνὰ πᾶσαν τὴν Ἰουδαίαν τῇ τῶν τετερατουργημένων ὑπερβολῇ, καὶ ταῖς εἰσηγήσεσι ταῖς εἰς πᾶν ὁτιοῦν τῶν ἀρεσκόντων Θεῷ συνεισφέροντι τὰ παράδοξα. Καὶ γοῦν ὅτε, κατὰ τὴν τοῦ προφήτου φωνὴν, τὴν Βηθανίαν ἀφεὶς, εἰσέφρησεν εἰς Ἱεροσόλυμα, αὐτὸς πραῢς ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον, οἱ μὲν προηγούμενοι παῖδες εὐφημοῦντες ἔφασκον· Ὡσαννὰ τῷ υἱῷ Δαβίδ. Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Τῶν δὲ συνθεόντων τινὲς τὰ ἱμάτια κατεστρώννυον ἐν ταῖς ὁδοῖς, καὶ οὐκ ἀθαύμαστον ἐποιοῦντο τὴν εἰσβολήν· οἱ δὲ διεῤῥήγνυντο, καὶ ὀξυτέροις τοῦ φθόνου πληττόμενοι κέντροις, προσελάλουν ἀλλήλοις, μονονουχὶ δὲ καὶ κατῃτιῶντο μέλλοντας ἔτι περὶ τὸ χρῆναι φονᾷν. Ἔφασκον γὰρ, ὅτι Θεωρεῖτε ὅτι οὐκ ὠφελεῖ οὐδέν. Ἴδε ὁ κόσμος ὅλος ὀπίσω αὐτοῦ ἀπῆλθεν. Ἐπειδὴ δὲ τὴν τῶν ἤδη πεπιστευκότων πληθὺν ἐδεδίεσαν, χειρῶν μὲν τέως ἐφείδοντο, καὶ τῆς εἰς προὖπτον ἐπιβολῆς. Ἵνα δὲ τοῖς Ῥωμαίων προσκρούσειε στρατηγοῖς, ἐπιπέμπουσί τινας τῶν ἰδίων μαθητῶν μετὰ τῶν καλουμένων Ἡρωδιανῶν λέγον τας· Διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἰ, καὶ ἀμέλει σοι περὶ οὐδενός· οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων. Ἔξεστι δοῦναι κῆνσον Καίσαρι, ἢ οὔ;","english":"It would be fitting, I think, that through this the God-hating and boastful swarm of the Scribes and Pharisees also be understood—those who, thrusting aside the divine and evangelical proclamation, and honoring none of the things necessary for benefit, gnashed their teeth at Christ, who was teaching things beyond shadow and law, and who was greatly esteemed and marveled at, and who astonished no less all throughout Judea by the excess of his wondrous works, and who by his teachings contributed marvels to everything whatsoever that is pleasing to God. And indeed, when, according to the voice of the prophet, leaving Bethany, he entered Jerusalem, himself gentle, mounted on a beast of burden and a new colt, the children who went before were saying in praise: Hosanna to the son of David. Blessed is he who comes in the name of the Lord. And some of those who were running together were spreading their garments on the roads, and were making the entry not without wonder; but they were bursting apart, and struck by the sharper goads of envy, they were speaking to one another, and almost accusing those who were still about to be, concerning the necessity of killing. For they were saying, \"You see that you profit nothing. Look, the whole world has gone after him.\" But since they feared the multitude of those who had already believed, for a time they refrained from hands and from open assault. But in order to make him clash with the Roman governors, they send some of their own disciples with those called Herodians, saying: \"Teacher, we know that you are true, and that you care about no one; for you do not look at the face of men. Is it lawful to give tribute to Caesar, or not?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":354,"ref":"p354","source":"Ἀλλ' ἠλέγχοντο παραχρῆμα, λέγοντος αὐτοῖς τοῦ Χριστοῦ, μετὰ τὴν τῶν δηναρίων δεῖξιν· Ἀπόδοτε τὰ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ. Οἱ δὲ δὴ, πρὸς τοῦτο κατερυθριάσαι δέον καὶ ἀποσχέσθαι λοιπὸν τοῦ πειράζειν αὐτὸν, πεῖραν αὐτοῦ καθίεσαν καὶ ἑτέραν. Ποιήσας μὲν γὰρ ὡσεὶ φραγέλλιον ἐκ σχοινίου, πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ τοὺς πωλοῦντας τὰ πρόβατα καὶ τὰς βοῦς, λέγων· Ἄρατε ταῦτα ἐντεῦθεν· Μὴ ποιεῖτε τὸν οἶκον τοῦ Πατρός μου, οἶκον ἐμπορίου. Οἱ δὲ ἀγανακτοῦντες παραγίνονται· Ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς, καὶ τίς ἔδωκέ σοι τὴν ἐξουσίαν ταύτην; Τί οὖν πρὸς τοῦτο ὁ Χριστός; Ἐρωτήσω, φησὶ, κἀγὼ ὑμᾶς λόγον, καὶ εἴπατέ μοι· Τὸ βάπτισμα Ἰωάννου πόθεν ἦν; ἐξ οὐρανοῦ, ἢ ἐξ ἀνθρώπων; Οἱ δὲ διελογίζοντο, φησὶν, ἐν ἑαυτοῖς, ὅτι Ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ ἡμῖν· Διατί οὖν οὐκ ἐπιστεύσατε αὐτῷ; Ἐὰν εἴπωμεν, ἐξ ἀνθρώπων, φοβούμεθα τὸν ὄχλον. Πάντες γὰρ ὡς προφήτην εἶχον τὸν Ἰωάννην. Καὶ λέγουσι, φησίν· Οὐκ οἴδαμεν. Τί οὖ πρὸς ταῦτα Χριστός· Οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ. Οὐκοῦν πειρατήριον ὁ Γὰδ, τουτέστιν, οἱ ἀεὶ πειράζοντες Φαρισαῖοι. Πλὴν ἀντεπειράζοντο καταπόδας, τουτέστιν, εὐθύς. Χριστὸς γὰρ ἦν ὁ κατὰ τὴν τοῦ προφήτου φωνὴν δρασσόμενος τοὺς σοφοὺς ἐν τῇ σοφίᾳ αὐτῶν, καὶ τὰς τῶν πολυπλόκων βουλὰς περιστὰς ἀστείως εἰς ἀντίστροφον ζήτησιν. Περὶ τοῦ Ἀσήρ. Ἀσὴρ πίων αὐτοῦ ὁ ἄρτος, καὶ αὐτὸς δώσει τροφὴν ἄρχουσι. Πλοῦτός τοι πάλιν ὁ Ἀσήρ. Ὧδε γὰρ ἔχει τοῦ σημαινομένου ἡ δήλωσις.","english":"But they were immediately refuted, when Christ said to them, after the showing of the denarii: Render the things of Caesar to Caesar, and the things of God to God. Yet they, who ought to have blushed at this and thereafter to have refrained from testing him, let loose upon him yet another trial. For having made something like a whip out of cords, he drove all those who were selling the sheep and the oxen out of the temple, saying: Take these things from here; do not make the house of my Father a house of trade. And they, being indignant, come: By what authority do you do these things, and who gave you this authority? What then does Christ say to this? I also, he says, will ask you a question, and tell me: The baptism of John, from where was it? From heaven, or from men? But they reasoned, he says, among themselves, that If we say, From heaven, he will say to us: Why then did you not believe him? If we say, From men, we fear the crowd. For all held John as a prophet. And they say, he says: We do not know. What then does Christ say to these things? Neither do I tell you by what authority I do these things. Therefore Gad is a place of testing, that is, the Pharisees who always test. Nevertheless they were tested in turn close behind, that is, immediately. For Christ was the one who, according to the voice of the prophet, catches the wise in their wisdom, and cleverly circumvented the counsels of the wily into a counter-questioning. Concerning Asher. Asher, his bread is rich, and he himself will give food to rulers. Asher, then, is wealth again. For here is the declaration of the meaning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":355,"ref":"p355","source":"Εἴη δ' ἂν, οἶμαί που, κἀνταῦθα νοούμενος, ἐν ᾧ πάντες εἰσὶν οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι, τουτέστι Χριστὸς, ὁ ἐν ἀγρῷ κρυπτόμενος θησαυρὸς, ὁ πολυτίμητος μαργαρίτης, ὁ καὶ ἐν προσώπῳ τῆς σοφίας ἐναργέστατα λέγων· Πλοῦτος καὶ δόξα ἐμοὶ ὑπάρχει, καὶ κτῆσις πολλῶν, καὶ δικαιοσύνη. Αὐτὸς ὁ τὴν γῆν ἐπισκεψάμενος, καθά φησιν ὁ\n\nΔαβίδ· Ἐπλήθυνας τοῦ πλουτίσαι αὐτήν. Γράφει δέ που καὶ ὁ σοφώτατος Παῦλος ἡμῖν περὶ αὐτοῦ· Εὐχαριστῶ τῷ Θεῷ μου πάντοτε περὶ ὑμῶν, ἐπὶ τῇ χάριτι τοῦ Θεοῦ τῇ δοθείσῃ ὑμῖν ἐν Χριστῷ Ἰησοῦ, ὅτι ἐν παντὶ ἐπλουτίσθητε ἐν αὐτῷ, ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει. Συνεπτώχευσε γὰρ ἡμῖν, καίτοι πλούσιος ὢν ὁ Θεὸς, ἵνα ἡμεῖς τῇ αὐτοῦ πτωχείᾳ πλουτήσωμεν. Τούτῳ δὴ πάντως ἐστὶ καὶ πίων ὁ ἄρτος, τουτέστι, λιπαρὸς ἄγαν καὶ τροφιμώτατος. Τρέφει γὰρ ἡμᾶς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, οὐ μάννα τὸ αἰσθητὸν καθιεὶς, καθὰ καὶ πάλαι τοῖς ἐξ Ἰσραὴλ, ἀλλ' ἑαυτὸν ταῖς τῶν πιστευόντων ἐνοικίζων ψυχαῖς διὰ τοῦ ἁγίου Πνεύματος. Τοιγάρτοι καὶ ἔφασκε τοῖς Ἰουδαίων δήμοις· Ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ Μωσῆς δέδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν. Ὁ γὰρ ἄρτος τοῦ Θεοῦ ἐστιν ὁ καταβαίνων ἐκ τοῦ οὐρανοῦ, καὶ ζωὴν διδοὺς τῷ κόσμῳ. Καὶ πάλιν· Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς. Ἄρτος δὲ καὶ ἑτέρως νοεῖται ζωοποιὸς κατά τι τῶν ἀποῤῥητοτέρων. Δίδωσι δὲ τοῖς ἄρχουσι τροφήν. Φαίην γὰρ ἂν, ὅτι Θρόνοι τε καὶ Ἐξουσίαι, Ἀρχαὶ καὶ Δυνάμεις, ἄγγελοι καὶ ἀρχάγγελοι, καὶ πᾶσα κτίσις ἁγία καὶ λογικὴ, τροφὴν ποιεῖται Χριστόν. Καὶ ὡς ἂν νοεῖσθαι τὸ χρῆμα πρέποι.","english":"Here too, I think, he may be understood as the one in whom all the treasures of wisdom and knowledge are hidden—that is, Christ, the treasure hidden in a field, the pearl of great price, who also says most clearly in the person of Wisdom: Riches and glory are mine, and the possession of many things, and righteousness. He it is who visited the earth, as David says: You have multiplied to enrich it. And the most wise Paul also writes somewhere concerning him: I give thanks to my God always concerning you, for the grace of God which was given to you in Christ Jesus, that in everything you were enriched in him, in every word and all knowledge. For he became poor with us, though God was rich, so that we might become rich by his poverty. To him surely belongs also the rich bread—that is, exceedingly fat and most nourishing. For our Lord Jesus Christ feeds us, not by sending down the perceptible manna as of old to the people of Israel, but by dwelling himself in the souls of believers through the Holy Spirit. Therefore he also said to the crowds of the Jews: Amen, amen, I say to you, Moses did not give you the true bread from heaven. For the bread of God is he who comes down from heaven and gives life to the world. And again: I am the bread of life. Bread is also understood in another way as life-giving, according to one of the more secret meanings. And he gives food to the rulers. For I would say that Thrones and Authorities, Principalities and Powers, angels and archangels, and every holy and rational creation, make Christ their food. And so the matter may be understood as is fitting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":356,"ref":"p356","source":"Ἀλλὰ καὶ τοῖς τῶν ἐπὶ γῆς ποιμνίων καθηγηταῖς διανέμει τροφὰς, δῆλον δὲ ὅτι τὰς πνευματικὰς, τὴν τῶν θείων μυστηρίων ἀποκάλυψιν, τὴν ἀπάσης εἴδησιν ἀρετῆς, ἵνα καὶ αὐτοὶ τοὺς ὑπεζευγμένους ἀποτρέφοιεν λαοὺς τοῖς εἰς ζωὴν παιδεύμασι. Τοιγάρτοι καὶ πρὸς αὐτοὺς, Δωρεὰν ἐλάβετε, φησὶ, δωρεὰν δότε. Καὶ μὴν καὶ ἑτέρωθι· Τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος, ὃν καταστήσει ὁ Κύριος αὐτοῦ ἐπὶ τῆς οἰκίας αὐτοῦ, τοῦ δοῦναι ἐν καιρῷ τὸ σιτομέτριον; Ἀμὴν λέγω ὑμῖν· μακάριος ὁ δοῦλος ἐκεῖνος, ὃν ἐλθὼν ὁ Κύριος αὐτοῦ εὑρήσει οὕτως ποιοῦντα. Ἀμὴν λέγω ὑμῖν, ὅτι ἐπὶ πᾶσι τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. Τοῦτο ποιοῦντας εὑρήσομεν τοὺς τῶν Ἐκκλησιῶν διδασκάλους, καὶ πρό γε δὴ τούτων τοὺς ἁγίους ἀποστόλους. Ἐπιστέλλει γοῦν ὁ μακάριος Παῦλός τισιν· Ἐπιποθῶ γὰρ ὑμᾶς ἰδεῖν, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς. Παρακεκλῆσθαι δὲ καὶ αὐτοὶ λέγουσι παρὰ Θεοῦ, τοῖς ἄνωθεν ἀγαθοῖς ἀναπιμπλάντος αὐτοὺς δηλονότι, καὶ ταῖς διὰ Πνεύματος χορηγίαις πλουσίως καταπιαίνοντος. Ἀσὴρ δὴ οὖν ἄρα Χριστὸς, ἢ οἱ Χριστὸν πλουτήσαντες, ὧν ἂν νοοῖτο καὶ πίων ὁ ἄρτος. Περὶ τοῦ Νεφθαλείμ. Νεφθαλεὶμ στέλεχος ἀνειμένον, ἐπιδιδοὺς τῷ γεν[ν]ήματι κάλλος. Ἐφαρμόσειεν ἂν, οἶμαί τις, καὶ οὐκ ἀπὸ σκοποῦ, καὶ τόδε δὴ πάλιν αὐτῷ που τάχα τῷ Ἐμμανουὴλ, καὶ μὴν εἰ βούλοιτο, καὶ αὐτοῖς τοῖς ἐν πίστει δεδικαιωμένοις, καὶ ἡγιασμένοις ἐν πνεύματι. Ἐλέγετο μὲν γὰρ πρὸς τὴν τῶν Ἰουδαίων μητέρα, φημὶ δὴ τὴν Ἱερουσαλὴμ, διὰ φωνῆς Ἱερεμίου· Ἐλαίαν ὡραίαν, εὔσκιον τῷ εἴδει, ἐκάλεσε Κύριος τὸ ὄνομά σου.","english":"But he also distributes food to the leaders of the flocks on earth—clearly spiritual food, the revelation of the divine mysteries, the knowledge of every virtue—so that they too may feed the peoples subject to them with teachings that lead to life. Therefore he also says to them, \"Freely you received, freely give.\" And indeed elsewhere: \"Who then is the faithful and wise servant, whom his Lord will set over his household, to give them their measure of grain in due season? Truly I say to you, blessed is that servant whom his Lord, when he comes, will find doing so. Truly I say to you, that he will set him over all his possessions.\" We will find the teachers of the Churches doing this, and before them especially the holy apostles. At any rate, blessed Paul writes to certain people: \"For I long to see you, that I may impart to you some spiritual gift, so that you may be established.\" And they themselves say that they have been called by God, who clearly fills them with good things from above and richly fattens them with the provisions given through the Spirit. Asher, then, is Christ, or those who have been enriched by Christ, of whom the bread would also be understood as rich. Concerning Naphtali. Naphtali is a spreading stem, giving beauty to its offspring. This too, I think, would fit—and not beside the mark—both Emmanuel himself, perhaps, and, if he so wished, also those who have been justified in faith and sanctified in spirit. For it was said to the mother of the Jews—I mean Jerusalem—through the voice of Jeremiah: \"The Lord called your name a beautiful olive tree, well-shaded in appearance.","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":357,"ref":"p357","source":"Εἰς φωνὴν περιτομῆς αὐτῆς ἀνήφθη πῦρ ἐπ' αὐτήν. Μεγάλη ἡ θλίψις ἐπὶ σέ. Ἠχρειώθησαν οἱ κλάδοι αὐτῆς, καὶ Κύριος τῶν δυνάμεων ὁ καταφυτεύσας σε, ἐλάλησεν ἐπὶ σὲ κακά. Ὅτε γὰρ ἔδει τῆς καθηκούσης αὐτὴν ἐπιμελείας τυχεῖν (σημαίνει γὰρ, οἶμαι, τουτὶ, καὶ ἕτερον οὐδὲν, ἡ περιτομὴ), τότε καὶ ἠχρειῶσθαι καὶ ἐμπεπρῆσθαί φησιν αὐτὴν, ὅτι μὴ παρόντα τὸν γεωργὸν ἐπιγινώσκειν ἤθελε, τὸν, οἷά τινι δρεπάνῃ τῇ τομωτάτῃ, τοῦ πνεύματος ἐνεργείᾳ τῶν ἀχρείων ἡμᾶς ἀπαλλάττοντα, τουτέστι, τῶν γεωδεστέρων καὶ σαρκικῶν, ἵνα τὴν εἰς πᾶν ὁτιοῦν τῶν τεθαυμασμένων ἔφεσίν τε καὶ προθυμίαν ἐκτέκωμεν. Ἔστι γοῦν ἀκοῦσαι λέγοντος ἐναργῶς τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ· Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, καὶ ὁ Πατήρ μου ὁ γεωργός ἐστι. Πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν, αἴρει αὐτό· καὶ πᾶν τὸ καρπὸν φέρον καθαίρει αὐτὸ, ἵνα καρπὸν πλείονα φέρῃ. Ῥίζα μὲν γὰρ οἷά τις, καὶ ἀμπέλου στέλεχος ἐμβεβοθρευμένης ἀσφαλῶς, τῶν εἰς καινότητα ζωῆς ἐνηνεγμένων ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός. Κλημάτων δὲ δίκην ἡμεῖς καθ' ἕνωσιν τὴν ἐν πνεύματι προσπεφύκαμέν τε καὶ ἀπηρτήμεθα νοητῶς, ἀγάπῃ τῇ εἰς αὐτὸν συνδούμενοι, καὶ ἐνσπαταλῶντες πιότητι τῇ παρ' αὐτοῦ, καὶ τῇ θείᾳ τρεφόμενοι χάριτι πρὸς","english":"At the voice of her circumcision fire was kindled against her. Great is the affliction upon you. Her branches have become useless, and the Lord of hosts who planted you has spoken evils against you. For when she ought to have obtained the care that was due to her (for this, I think, and nothing else, is what circumcision signifies), then he says that she became useless and was set on fire, because she did not wish to acknowledge the husbandman who was present—the one who, as with some sharpest pruning-knife, by the operation of the Spirit, rids us of what is useless, that is, of the more earthly and fleshly things, so that we may bring forth the impulse and eagerness toward everything that is admirable. At any rate, one may hear our Savior Christ plainly saying: I am the true vine, and my Father is the husbandman. Every branch in me that does not bear fruit, he takes it away; and every branch that bears fruit, he prunes it, so that it may bear more fruit. For as it were a root, and the stem of a vine firmly rooted, is our Lord Jesus Christ, for those who have been brought into newness of life. And in the manner of branches, we, through the union that is in the Spirit, have grown upon him and are attached to him spiritually, being bound together by love for him, and luxuriating in the richness that comes from him, and being nourished by the divine grace for","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":358,"ref":"p358","source":"καρποφορίαν ἀρετῆς. Ἐπισκέπτεται δὲ τὰ καθ' ἡμᾶς σὺν Υἱῷ καὶ αὐτὸς ὁ Πατήρ. Ἀλλ' ἔστι που δῆλον, ὅτι κἂν εἰ ἄμπελος νοοῖτο Χριστὸς, γεωργὸς δὲ ὁ Πατὴρ, ἐν Χριστῷ δὴ πάντως τὸ ἀχρεῖον ἀποκερεῖ, καὶ φροντίδος ἀξιοῖ τὸ ὡς ἄριστα ἔχειν δυνάμενον καὶ καρποφοροῦν ἐν αὐτῷ. Ὅτε τοίνυν ἐχρῆν ἐν ἀμείνοσιν ὁρᾶσθαι γεγενημένην τὴν τῶν Ἰουδαίων μητέρα, τὴν εὔσκιόν τε καὶ ὡραίαν ἐλαίαν, ὡς ὁ προφήτης φησὶ, τότε καὶ ἀπόλωλε, καὶ ἀνήφθη πῦρ ἐν αὐτῇ. Τοιγάρτοι καὶ ὁ σοφὸς Ἰωάννης, Ἤδη δὲ καὶ ἡ ἀξίνη, φησὶ, πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν, ἐκκόπτεται, καὶ εἰς πῦρ βάλλεται. Ὅτι δὲ ἔμελλε ταῖς εἰς λῆξιν ἡκούσαις κακοῦ περιπεσεῖσθαι συμφοραῖς ἡ διαβόητος πόλις. προανεχρησμῴδησε λέγων ὁ προφήτης Ζαχαρίας· Καὶ ἔσται ὁ κοπετὸς τῆς Ἱερουσαλὴμ ὡς κοπετὸς ῥοῶνος ἐν πεδίῳ ἐκκοπτομένου. Καὶ πάλιν ὡς πρὸς αὐτήν· Διάνοιξον, ὁ Λίβανος, τὰς θύρας σου, καὶ καταφαγέτω πῦρ τὰς κέδρους σου. Ὀλολυζέτω πίτυς, διότι πέπτωκε κέδρος. Ὅτι μεγάλως μεγιστᾶνες ἐταλαιπώρησαν. Ὀλολύξατε, δρύες τῆς Βασανίτιδος, ὅτι κατεσπάσθη ὁ δρυμὸς ὁ σύμφυτος. Λίβανος μὲν γὰρ ὄρος ἐστὶ τῇ κέδρῳ κατάκομον. Εὐῶδες δὲ τὸ φυτὸν, καὶ τῶν ὅτι μάλιστα τεθαυμασμένων εἰς κάλλος. Λιβάνῳ δὴ οὖν παρεικάζει τὴν Ἱερουσαλὴμ, οὐκ ἀθαύμαστον ἔχουσαν τὴν τῶν ἱερέων πληθὺν, τό γε ἧκον, φημὶ, πρὸς τὰς ἐκ νόμου τιμάς. Τέθειντο γὰρ ἡγούμενοι, καὶ οἷάπερ ἐν δρυμοῖς ἁδρά τε καὶ εὐθυμηκέστατα ξύλα, τὸ τῶν ἄλλων ἁπάντων ἀνέχοντες μέτρον, καὶ πολὺ τῶν ὑπὸ χεῖρα λαῶν ὑπερκείμενοι.","english":"the fruitfulness of virtue. But the Father himself, together with the Son, visits our affairs. Yet it is clear somewhere that even if Christ is understood as a vine, and the Father as a vinedresser, in Christ surely he cuts off what is useless, and takes thought for what is able to be in the best condition and to bear fruit in him. When, then, it was fitting that the mother of the Jews be seen to have become better, the well-shaded and beautiful olive tree, as the prophet says, then she both perished and fire was kindled in her. Therefore also the wise John says, But already the axe is laid to the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. And that the renowned city was going to fall into misfortunes, having come to the lot of evil, the prophet Zechariah foretold in an oracle, saying: And the lamentation of Jerusalem shall be as the lamentation of a pomegranate tree in a field being cut down. And again, as to her: Open, O Lebanon, your doors, and let fire devour your cedars. Let the pine wail, because the cedar has fallen. For the great ones have suffered greatly. Wail, you oaks of Bashan, because the dense forest has been torn down. For Lebanon is a mountain luxuriant with cedar. The plant is fragrant, and among those most admired for beauty. He likens Jerusalem, then, to Lebanon, as having a multitude of priests not to be despised, at least, I say, with respect to the honors from the law. For rulers had been appointed, and like stout and very tall trees in forests, they bore the measure of all the others, and stood far above the peoples under their hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":359,"ref":"p359","source":"Ἀλλ' ἐμπέπρησται μὲν Ἱερουσαλὴμ, τουτέστιν, ὁ Λίβανος. Οἱ δὲ ἐν αὐτῇ λαμπροὶ, καὶ περιφανέστατοι, καὶ τὸ ἐν εὐκλείαις ἕχοντες ὕψος, τεθρηνήκασιν ἀλλήλους, πίπτοντές τε καὶ ἀπολλύμενοι, καὶ ὥσπερ τισὶ δρυτόμοις περιπεσόντες εὐσθενεστάτοις τοῖς Ῥωμαίων στρατηγοῖς. Ἀλλ' ὅ γε Κύριος ἡμῶν Ἰησοῦς Χριστὸς, δι' ὧν ἐκεῖνοι κακοὶ κακῶς ἀπολώλασι, στέλεχος γέγονεν ἀνειμένον. Ἐντρυφᾷ γὰρ ἀεὶ ταῖς ἀκαταλήκτοις εἰς τὸ ἄνω φοραῖς, καὶ ὅλης, ὡς ἔπος εἰπεῖν, τῆς ὑπ' οὐρανὸν κατευρύνεται. Καὶ αὐτὸ δὴ τοῦτο προανεφώνει σαφῶς ὁ Θεὸς διὰ φωνῆς Ἰεζεχιὴλ οὕτω λέγων· Καὶ λήψομαι ἐκ τῶν ἐπιλέκτων τῆς κέδρου, ἐκ κορυφῆς καρδίας αὐτῶν ἀποκνιῶ, καὶ καταφυτεύσω ἐγὼ ἐπὶ ὄρος ὑψηλὸν, καὶ κρεμάσω αὐτὸ ἐν ὄρει μετεώρῳ τοῦ Ἰσραήλ. Καὶ καταφυτεύσω, καὶ ἐξοίσει βλαστὸν, καὶ ποιήσει καρπὸν, καὶ ἔσται εἰς κέδρον μεγάλην, καὶ ἀναπαύσεται ὑποκάτω αὐτοῦ πᾶν θηρίον, καὶ πᾶν πετεινὸν ὑπὸ τὴν σκιὰν αὐτοῦ ἀναπαύσεται. Καὶ τὰ κλήματα αὐτοῦ ἀποκατασταθήσεται, καὶ γνώσονται πάντα τὰ ξύλα τοῦ πεδίου, ὅτι ἐγὼ Κύριος, ὁ ταπεινῶν ξύλον ὑψηλὸν, καὶ ὑψῶν ξύλον ταπεινὸν, καὶ ξηραίνων ξύλον χλωρὸν, καὶ ἀναθάλλων ξύλον ξηρόν. Ἐγὼ Κύριος ἐλάλησα, καὶ ποιήσω. Συνίης οὖν ὅτι τὰ ἐπίλεκτα τῆς κέδρου λαβὼν, καταπεφύτευκεν ἡμῖν τὸ τῆς ζωῆς ξύλον ὁ Θεὸς καὶ Πατὴρ, τουτέστι Χριστόν. Ἐπίλεκτα δὲ τῆς κέδρου φησὶ τὴν Ἰούδα φυλὴν, τὴν κατάρχουσαν ἀεὶ, καὶ τῶν ἄλλων εὐκλεεστέραν· ἐξ ἧς ἀνέφυ καὶ Ἰεσσαὶ, καὶ Δαβὶδ, καὶ ἡ ἁγία Παρθένος, ἢ τὸν Ἰησοῦν ἐκτέτοκεν.","english":"But Jerusalem, that is, Lebanon, has been burned up. And those in her who were illustrious and most conspicuous, and who had their height in glories, have lamented one another, falling and perishing, and as if they had fallen in with certain most vigorous woodcutters, the generals of the Romans. But our Lord Jesus Christ, through those things by which those men wretchedly perished wretchedly, has become a shoot sent up. For he ever delights in unceasing upward motions, and, so to speak, is widened over the whole earth under heaven. And God himself clearly proclaimed this very thing beforehand through the voice of Ezekiel, saying: And I will take from the choice parts of the cedar, from the top of their heart I will pluck off, and I will plant it myself on a high mountain, and I will hang it on a lofty mountain of Israel. And I will plant it, and it shall bring forth a shoot, and it shall make fruit, and it shall become a great cedar, and every beast shall rest under it, and every bird shall rest under its shadow. And its branches shall be restored, and all the trees of the field shall know that I am the Lord, who brings low a high tree, and exalts a low tree, and dries up a green tree, and makes a dry tree flourish again. I the Lord have spoken, and I will do it. You understand, then, that God and the Father, having taken the choice parts of the cedar, has planted for us the tree of life, that is, Christ. And he calls the choice parts of the cedar the tribe of Judah, which rules always and is more glorious than the others; from which Jesse also sprang up, and David, and the holy Virgin, who brought forth Jesus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":360,"ref":"p360","source":"Ὅτι δὲ καὶ ἐπὶ ξύλου κεκρέμασται δι' ἡμᾶς τὸ ἐκ τῆς ἀπολέκτου κέδρου ληφθὲν, καὶ φυτόν ἐστι καλόν τε καὶ εὐανθέστατον, πῶς ἔστιν ἀμφιβάλλειν; Ἀνεβλαστήσαμεν δὲ καὶ ἡμεῖς διὰ βουλῆς τοῦ Πατρὸς, τὰ πάλαι ξηρὰ καὶ καρπὸν οὐκ ἔχοντα ξύλα, ξηρῶν γεγονότων καὶ αὐανθέντων τρόπον τινὰ τῶν ὡς ἐν ὑγρότητι καὶ ζωῇ τοῦ νόμου, τουτέστι, τῶν ἐξ Ἰσραήλ. Καὶ οἱ μὲν ἦσαν ὑψηλοὶ, ταπεινοὶ δὲ ἡμεῖς καὶ κατεῤῥιμμένοι. Ἀλλ' ὑψώθημεν ἐν Χριστῷ διὰ πίστεως. Οἱ δὲ τῆς ἀρχαίας κατώλισθον δόξης, καὶ γεγόνασι ταπεινοί. Θεὸς οὖν ἐστιν ὁ τῶν ὅλων Κύριος, ὁ καὶ ἰδίοις νεύμασι ταπεινῶν τὰ ὑψηλὰ, καὶ ἀνακομίζων ὑψοῦ τὰ ταπεινὰ, καὶ ξηραίνων ξύλον χλωρὸν, καὶ ἀναθάλλων ξύλον ξηρόν. Ὅτι γὰρ ἢ ἀκάνθης καὶ τριβόλου διενεγκόντες οὐδὲν, οἱ ἐκ τῆς ἀρχαίας Συναγωγῆς μονονουχὶ καὶ τῆς ἁγίας ἀποκείρονται γῆς, ἀντανέφυ δὲ ὥσπερ ἡ τῶν ἐν πίστει πληθὺς, καὶ τοῖς τῶν δένδρων εὐοσμοτάτοις παρεικάζεται,\n\nμαθήσῃ, λέγοντος τοῦ Θεοῦ· Καὶ ποιήσω τὴν ἔρημον εἰς ἕλη, καὶ τὴν γῆν ἐν ὑδραγωγοῖς. Θήσω εἰς τὴν ἄνυδρον γῆν κέδρον, καὶ πύξον, καὶ μυρσίνην, καὶ κυπάρισσον, καὶ λεύκην. Καὶ μεθ' ἕτερα· Καὶ ἔσται ἀντὶ τῆς στοιβῆς ἀναβήσεται κυπάρισσος, ἀντὶ δὲ τῆς κονύζης ἀναβήσεται μυρσίνη. Διὰ μὲν γὰρ τῆς κέδρου νοήσεις τὴν εἰς ἀφθαρσίαν ἐλπίδα τῶν πεπιστευκότων· σήπεσθαι γὰρ οὐκ οἶδεν ἡ κέδρος. Διὰ δὲ τῆς πύξου, τὸ μήτε ἐν κουφότητι νοῦ, μήτε μὴν ἐν ἐλαφρίᾳ φρενῶν, τοὺς ἐν Χριστῷ νοεῖσθαι πρέπον. Συνετοὶ γὰρ ἄπαντες, ἐπείτοι νοῦν ἔχουσι τὸν Χριστόν. Ναστὸν δὲ ξύλον τὸ πύξινον, καὶ πολλὴν ἔχον ἐν ἑαυτῷ τὴν πύκνωσιν.","english":"And how can one doubt that what was taken from the choice cedar has been hung on wood for our sake, and that it is a plant both beautiful and most fair-flowering? But we too have sprouted forth through the will of the Father—we who were formerly dry wood and had no fruit—since those who were, so to speak, in the moisture and life of the Law, that is, those from Israel, have become dry and withered. And they were lofty, but we were lowly and cast down. But we have been exalted in Christ through faith. And they have slipped down from their ancient glory and have become lowly. God, then, is the Lord of all, who by his own nod humbles the lofty and raises up the lowly, and dries up the green wood and makes the dry wood flourish again. For that those from the ancient Synagogue, differing in nothing from thorns and thistles, are all but cut off from the holy land, while the multitude of those in faith has sprung up in their place and is likened to the most fragrant of trees, you will learn, as God says: And I will make the desert into marshes, and the land into watercourses. I will set in the waterless land the cedar, and the box-tree, and the myrtle, and the cypress, and the white poplar. And after other things: And it shall be that instead of the broom the cypress shall come up, and instead of the fleawort the myrtle shall come up. For by the cedar you will understand the hope of incorruption of those who have believed; for the cedar does not know how to rot. And by the box-tree, that those in Christ are to be understood as neither in lightness of mind nor indeed in levity of thought. For all are prudent, since they have Christ as their mind. And the wood of the box-tree is compact, and has in itself much density.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":361,"ref":"p361","source":"Διὰ δὲ τῆς μύρτου, τὸ εὔοσμον ἐν ἁγιασμῷ, καὶ τὸ ἀειθαλὲς ἐν χάριτι. Διὰ δέ γε τῆς κυπαρίσσου, τὸ ὑψηλὸν καὶ εὐῶδες. Ὑψηλὸν δέ φημι κατά γε τὴν ἀρετὴν καὶ τὸ ὡς ἐν δόγμασι περιφανές. Διὰ δὲ τῆς λεύκης, τὸ οἱονεὶ λαμπρόν τε καὶ ἔκλευκον εἰς δικαιοσύνην. Λαμπροὶ γὰρ οἱ ἐν Χριστῷ, τῇ παρ' αὐτοῦ καταγλαϊζόμενοι χάριτι. Στέλεχος δὴ οὖν ἀνειμένον Νεφθαλεὶμ, ἢ αὐτὸς ὁ Χριστὸς, ἢ οἱ Χριστοῦ γνώριμοι. Ἐπειδὴ δέ φησι· Ἐπιδιδοὺς τῷ γεννήματι κάλλος· ὑποδηλώσειεν ἂν, ὡς ἐγᾦμαι, τοιοῦτόν τι πάλιν. Ἐν ἀρχαῖς μὲν γὰρ ὁ Χριστὸς, ἐν τῷ καθ' ἡμᾶς ὁρώμενος σχήματι, ὅτι Θεὸς κατὰ φύσιν ἐστὶ, καὶ εἰ γέγονε σὰρξ, οὐκ ἐπιστεύετο. Καὶ γοῦν λιθόλευστον μὲν ποιεῖν οἱ Ἰουδαῖοι ἀπετόλ μων, ἐπίκλημα καὶ γραφὴν ἐπιῤῥιπτοῦντες αὐτῷ τὸ, Ὅτι σὺ, ἄνθρωπος ὢν, ποιεῖς σεαυτὸν Θεόν. Εὑρήσομεν δὲ καὶ αὐτοὺς τοὺς ἁγίους ἀποστόλους κατατεθηπότας μὲν ὡς τερατουργὸν, πλὴν οὔπω σαφῶς τὸ περὶ αὐτοῦ συνιέντας μυστήριον. Τοιγάρτοι κατηυνάζετο μὲν ἡ θάλασσα, καὶ πνευμάτων ἀγρίων ἀνεκόπτετο φορὰ, Χριστοῦ γενέσθαι προστάττοντος. Οἱ δὲ, φησὶ, διελογίζοντο ἐν ἑαυτοῖς λέγοντες· Ποταπός ἐστιν οὗτος, ὅτι καὶ ἡ θάλασσα, καὶ οἱ ἄνεμοι ὑπακούουσιν αὐτῷ; Ὁρᾷς ὅπως, ὅπερ ἦν κατὰ φύσιν, τουτέστι Θεὸς, καὶ εἰ γέγονε σὰρξ, οὔπω τοῖς κατὰ κόσμον ἐγνωρίζετο, καὶ ἦν ἐν δόξαις ταῖς οὔπω λαμπραῖς; Ἐπειδὴ δὲ πρὸς ἐπίδοσιν ἐν ἡμῖν ἡ περὶ αὐτοῦ κεχώρηκε γνῶσις, ἐπιστεύθη λοιπὸν, ὅτι Θεὸς κατὰ φύσιν ἐστὶ, καὶ αὐτῷ πᾶν γόνυ κάμψει, προσκυνούσης αὐτὸν τῆς ὑπ' οὐρανόν.","english":"And through the myrtle is signified the fragrant in sanctification, and the ever-green in grace. And through the cypress, that which is lofty and sweet-smelling. And I mean lofty in respect of virtue, and that which is conspicuous, as it were, in doctrines. And through the white poplar, that which is, so to speak, bright and glistening white unto righteousness. For those in Christ are bright, being made radiant by the grace that comes from him. A shoot, then, sent forth is Naphtali, either Christ himself, or those who are known of Christ. And since he says, \"Giving beauty to the offspring,\" he would indicate, as I think, something of this sort again. For in the beginning Christ, seen in the form that is among us, was not believed to be God by nature, even if he became flesh. And indeed the Jews dared to attempt to stone him, casting upon him the charge and accusation, \"Because you, being a man, make yourself God.\" But we shall find that even the holy apostles themselves were amazed as at a wonder-worker, yet did not as yet clearly understand the mystery concerning him. Therefore the sea was being calmed, and the rush of wild winds was being checked, when Christ commanded it to be. And they, he says, reasoned among themselves, saying, \"What sort of man is this, that even the sea and the winds obey him?\" Do you see how that which he was by nature, that is, God, even if he became flesh, was not as yet made known to those according to the world, and was among glories not as yet bright? But since the knowledge concerning him has advanced among us unto increase, he was thereafter believed to be God by nature, and every knee shall bow to him, when all that is under heaven worships him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":362,"ref":"p362","source":"Οὐκοῦν προϊούσης εἰς τελειότητα τῆς περὶ αὐτοῦ γνώσεως ἐν ἡμῖν, ὡραῖος ὢν κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων, τότε δὴ, τότε διαγινώσκεται. Εἰ δὲ δὴ καὶ ἐφ' ἡμῶν νοοῖτο τυχὸν τὸ, Ἐπιδιδοὺς τῷ γεννήματι κάλλος, οὐκ ἀσυμφανὴς ὁ λόγος. Προκόπτοντες γὰρ ἀεὶ κατὰ ἀρετὴν, καὶ τῶν ἀμεινόνων ἐφικνούμενοι, ἤτοι τοῖς ἔμπροσθεν ἐπεκτεινόμενοι, κατὰ τὴν τοῦ μακαρίου Παύλου φωνὴν, εἰς κάλλος ἀεὶ τὸ περιφανέστερον ἀναθρώσκομεν· κάλλος δέ φημι τὸ πνευματικὸν, ἵνα καὶ ἡμῖν λέγηται λοιπόν· Ἐπεθύμησεν ὁ Βασιλεὺς τοῦ κάλλους σου. Περὶ τοῦ Ἰωσήφ. Υἱὸς ηὐξημένος Ἰωσήφ· υἱὸς ηὐξημένος, ζηλωτὴς υἱός μου νεώτατος, πρός με ἀνάστρεψον. Εἰς ὃν διαβουλευόμενοι ἐλοιδόρουν, καὶ ἐνεῖχον αὐτῷ κύριοι τοξευμάτων, καὶ συνετρίβη μετὰ κράτους τὰ τόξα αὐτῶν, καὶ ἐξελύθη τὰ νεῦρα βραχιόνων χειρῶν αὐτῶν διὰ χεῖρα δυνάστου Ἰακώβ. Ἐκεῖθεν ὁ κατισχύσας Ἰσραὴλ παρὰ Θεοῦ τοῦ πατρός σου· καὶ ἐβοήθησέ σοι ὁ Θεὸς ὁ ἐμὸς, καὶ εὐλογησέ σε εὐλογίαν οὐρανοῦ ἄνωθεν, καὶ εὐλογίαν γῆς ἐχούσης πάντα, ἕνεκεν εὐλογίας μαστῶν καὶ μήτρας, εὐλογίας πατρός σου καὶ μητρός σου. Ὑπερίσχυσας ἐπ' εὐλογίαις ὀρέων μονίμων, καὶ ἐπ' εὐλογίαις θινῶν αἰωνίων, αἳ ἔσονται ἐπὶ κεφαλὴν Ἰωσὴφ, καὶ ἐπὶ κορυφῆς, ὧν ἡγήσατο, ἀδελφῶν. Ἐπ' αὐτὸν ἡμῖν πάλιν τὸν Ἐμμανουὴλ ὁ τῆς προφητείας διέρπει λόγος. Εἴη δ' ἂν, οἶμαί που, τὸ δηλούμενον ἐξ αὐτῆς ἕτερον οὐδὲν ἢ ὅπερ ἔφην ἀρτίως, τὸ, Ἐπιδιδοὺς τῷ γεννήματι κάλλος.","english":"Therefore, as the knowledge of him advances into perfection within us, he who is beautiful in beauty beyond the sons of men is then, precisely then, distinctly recognized. And if the saying, \"Adding beauty to the offspring,\" should perhaps be understood also in our case, the account is not unclear. For always advancing in virtue and attaining to better things—that is, stretching forward to the things before, according to the voice of the blessed Paul—we ever leap up to the more conspicuous beauty; and I mean the spiritual beauty, so that it may now be said also to us: \"The King has desired your beauty.\" Concerning Joseph. Joseph is a son increased; a son increased, a jealous son, my youngest; return to me. Against whom, deliberating, they reviled, and masters of arrows pressed hard upon him, and their bows were shattered with might, and the sinews of the arms of their hands were loosened through the hand of the Mighty One of Jacob. From there, the one who prevailed, Israel, from God your father; and my God helped you, and blessed you with the blessing of heaven above, and the blessing of the earth possessing all things, for the sake of the blessing of breasts and womb, the blessing of your father and your mother. You prevailed over the blessings of everlasting mountains, and over the blessings of eternal dunes, which shall be upon the head of Joseph, and upon the crown of those whom he led, his brothers. Again the word of the prophecy creeps over to Emmanuel himself for us. And the meaning indicated by it would be, I think, nothing other than what I just said: \"Adding beauty to the offspring.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":363,"ref":"p363","source":"Τὸ γὰρ ηὐξῆσθαι λέγειν αὐτὸν, τὴν εἰς τὸ ἀπ' ἀρχῆς ἐπίδοσιν, καὶ ἐπιδρομὴν τῆς ἐνούσης αὐτῷ εὐκλείας φυσικῶς, διασημαίνει πάντως, κατά γε τὸ ὀρθῶς ἔχειν ὑπειλημμένον. Ἐπειδὴ γὰρ ὁ μονογενὴς τοῦ Θεοῦ Λόγος, Θεὸς ὑπάρχων καὶ ἐκ Θεοῦ, κεκένωκεν ἑαυτὸν, κατὰ τὰς Γραφὰς, καθεὶς ἐθελοντὴς εἰς ὅπερ οὐκ ἦν, καὶ τὴν ἀδοξοτάτην ταύτην σάρκα ἠμπέσχετο, καὶ ἐν τῇ τοῦ δούλου μορφῇ πέφηνε, γεγονὼς ὑπήκοος τῷ\n\nΘεῷ καὶ Πατρὶ μέχρι θανάτου· ταύτῃτοι λοιπὸν ὑπερυψοῦσθαι λέγεται, καὶ ὡς οὐκ ἔχων διὰ τὸ ἀνθρώπινον μονονουχὶ, καὶ ἐν χάριτος μοίρᾳ, λαβεῖν τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν. Ἀλλ' ἦν τὸ χρῆμα κατὰ τὸ ἀληθὲς, οὐ δόσις ὡς ἐν ἀρχῇ τῶν οὐκ ἐνόντων αὐτῷ φυσικῶς· πολλοῦ γε καὶ δεῖ. Νοοῖτο δ' ἂν μᾶλλον ἀναφοίτησις καὶ ἀναδρομὴ πρὸς τὸ ἐν ἀρχῇ, καὶ οὐσιωδῶς καὶ ἀναποβλήτως ὑπάρχον αὐτῷ. Τοιγάρτοι καὶ ἔφασκε, τῆς ἀνθρωπότητος τὸ σμικροπρεπὲς ὑποδὺς οἰκονομικῶς· Πάτερ, δόξασόν με τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. Ἀεὶ γὰρ ἦν ἐν δόξῃ θεοπρεπεῖ τῷ ἰδίῳ συνυπάρχων Γεννήτορι πρὸ παντὸς αἰῶνος καὶ χρόνου καὶ τῆς τοῦ κόσμου καταβολῆς. Αὔξην δὴ οὖν νοητέον ἐπὶ Χριστοῦ, τὴν τῆς εὐκλείας ἐπίδοσιν, ἣν ἀεί πως εὐρυτέραν καὶ ἐμφανεστέραν ἔχει Θεός· ὅτι κατὰ φύσιν ἐστὶ παρὰ τῶν ἐν κόσμῳ νοούμενος, καὶ ὡς τῶν ὅλων Κύριος, συνδοξολογούμενός τε καὶ συμπροσκυνούμενος τῷ Θεῷ καὶ Πατρί. Πλὴν αὐτὸς ὑπάρχων τῶν αἰώνων ὁ ποιητὴς, νοοῖτ' ἂν εἰκότως γεγονὼς καὶ νεώτατος.","english":"For saying that he was increased signifies altogether the advancement and the onward course of the glory naturally inherent in him from the beginning, in accordance with what has been rightly supposed. For since the only-begotten Word of God, being God and from God, emptied himself, according to the Scriptures, willingly descending into what he was not, and put on this most inglorious flesh, and appeared in the form of a servant, having become obedient to God and the Father unto death—for this reason he is now said to be highly exalted, and, as though because of his humanity he had, so to speak, no share in grace to receive the name that is above every name, according to the voice of the blessed Paul. But the reality was, in truth, not a gift, as though at the beginning, of things not naturally in him—far from it. Rather, it should be understood as a return and a running back to what was in the beginning, and which exists in him essentially and without possibility of loss. Therefore he also said, having submitted in economy to the lowliness of humanity: Father, glorify me with the glory which I had with you before the world was. For he was always in God-befitting glory, coexisting with his own Begetter before every age and time and the foundation of the world. Therefore, increase must be understood of Christ as the advancement of his glory, which God always in some way has as broader and more manifest, because by nature he is understood by those in the world, and as Lord of all, being glorified together and worshiped together with God and the Father. Yet he himself, being the maker of the ages, would reasonably be understood as having also become the youngest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":364,"ref":"p364","source":"Πέφηνε γὰρ ἐν τελευταίοις τοῦ αἰῶνος καιροῖς μετὰ τὸν τῶν ἁγίων προφητῶν εὐκλεᾶ τε καὶ ἀξιάγαστον χορὸν, καὶ ἁπαξαπλῶς μετὰ πάντας τοὺς πρὸ τῆς ἐπιδημίας ὡς ἐν υἱῶν τάξει λελογισμένους δι' ἀρετήν. Ζηλωτὸς δὲ ὅτι γέγονεν ὁ Ἐμμανουὴλ, πῶς ἔστιν ἀμφιβαλεῖν; Ἀλλὰ ζηλωτὸς μὲν ἁγίοις, οἳ τοῖς ἴχνεσιν αὐτοῦ κατακολουθεῖν σπουδάζοντες, καὶ πρὸς τὸ θεῖον αὐτοῦ μορφούμενοι κάλλος, αὐτόν τε ποιούμενοι τῶν πρακτέων ὑπογραμμὸν, τὴν ἀπασῶν ἀρίστην ἀποφέρονται δόξαν. Ζηλωτός γε μὴν καὶ καθ' ἕτερον ἂν νοοῖτο τρόπον τοῖς οὐκ ἀγαπᾷν ᾑρημένοις, φημὶ δὲ τοῖς Ἰουδαίων καθηγηταῖς, ἤτοι τοῖς Γραμματεῦσι καὶ Φαρισαίοις, οἳ πικρὸν ὠδίνοντες ἐν ἑαυτοῖς ζῆλον, καὶ βασκανίας ὑπόθεσιν τὴν ἀπαράβλητον αὐτοῦ ποιούμενοι δόξαν, κατὰ πολλοὺς ἡλίσκοντο τρόπους. Διανίστη μὲν γὰρ τοὺς νεκροὺς ὁ Χριστὸς ὀδωδότας ἤδη καὶ διεφθαρμένους, καὶ αὐτοῦ τοῦ θανάτου κρείττων ἐφαίνετο. Οἱ δὲ, κατατεθηπέναι δέον καὶ πρὸς τὸ χρῆναι πιστεύειν ἴεσθαι, λοιπὸν οὐδὲν ἐνδοιάζοντας ἔτι, τοῦτο μὲν οὐκ ἔδρων, ἐδάκνοντο δὲ τῷ φθόνῳ, καὶ πικρὰς ἐδέχοντο λύπας εἰς νοῦν. Τὸν ἐκ γενετὴς ἰᾶτο τυφλὸν, καὶ ἁμαρτωλὸν ἀπεκάλουν. Δαιμονίων ἀκαθάρτων ἠλαύνοντο στίφη, καὶ χορηγὸν αὐτῷ τῆς δυνάμεως τὸν Βεελζεβοὺλ κατεψεύδοντο· λίθοις ἔβαλλον, ἀνοσιώτατα λέγοντες· Περὶ καλοῦ ἔργου οὐ λιθάζομέν σε· ἀλλὰ περὶ βλασφημίας, ὅτι σὺ ἄνθρωπος ὢν, ποιεῖς σεαυτὸν Θεόν. Διεπρίοντο λέγοντες· Οὗτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτόν. Ζηλωτὸς οὖν ἄρα καὶ τοῖς μισεῖν ἑλομένοις, πλὴν οὐκ εἰς ἅπαν ἁλώσιμος.","english":"For he appeared in the last times of the age, after the glorious and admirable choir of the holy prophets, and simply after all those before his coming who were reckoned, as it were, in the rank of sons by reason of virtue. But that Emmanuel has become an object of zeal, how can one doubt? He is an object of zeal to the saints, who strive to follow in his footsteps and are formed to his divine beauty, making him the pattern of what must be done, and they carry off the glory that is best of all. He may be understood as an object of zeal in another way as well by those who have chosen not to love, I mean the teachers of the Jews, that is, the Scribes and Pharisees, who, harboring a bitter zeal within themselves and making his incomparable glory the occasion of envy, were caught in many ways. For Christ would raise up the dead who were already stinking and corrupted, and he showed himself stronger than death itself. But they, when they ought to have been amazed and to have hastened to believe, no longer doubting at all, did not do this, but were bitten by envy and received bitter griefs into their mind. He healed the man blind from birth, and they called him a sinner. Companies of unclean demons were driven out, and they falsely claimed Beelzebub as the giver of his power. They threw stones, saying most impiously: \"For a good work we do not stone you, but for blasphemy, because you, being a man, make yourself God.\" They were sawn apart, saying: \"This is the heir; come, let us kill him.\" So then he is an object of zeal even to those who have chosen to hate, except that he is not to be caught by them altogether.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":365,"ref":"p365","source":"Εἰ γὰρ καὶ ἀνέτλη σταυρὸν, ἀλλ' ὡς Θεὸς ἀνεβίω, πατήσας τὸν θάνατον, μονονουχὶ δὲ καὶ τοῦ Θεοῦ καὶ Πατρὸς ἐπιφωνοῦντος καὶ λέγοντος· Πρός με ἀνάστρεψον. Ἀναβέβηκε γὰρ εἰς τοὺς οὐρανοὺς, ἵνα καὶ ἀκούσῃ λέγοντος· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. Ὅτι γὰρ ὑποπεπτώκασι, καίτοι πλείστην ὅσην τὴν κατ' αὐτοῦ μανίαν ὠδίνοντες, ἐδίδαξεν εἰπών· Εἰς ὂν διαβουλευόμενοι ἐλοιδόρουν, καὶ ἐνεῖχον αὐτῷ κύριοι τοξευμάτων. Συνέδρια γὰρ συναγείροντες ἐβουλεύοντο πικρὰ τῶν τοξευμάτων οἱ κύριοι, τουτέστιν, οἱ τῶν λαῶν ἡγεμόνες, οἱ ἐπ' αὐτῷ παραθήγοντες τοὺς οἱονεὶ τραυματίζοντας, καὶ ἀκίδων ἐν τάξει μονονουχὶ καὶ ἐμπηγνυμένους, διάτοι τὸ δρᾷν ἃ μὴ θέμις ἀποτολμᾷν, καὶ θηρῶν ἀγρίων ἐπιθρώσκειν δίκην. Πλὴν συνετρίβη τὰ τόξα αὐτῶν, καὶ ἐξελύθη νεῦρα βραχιόνων αὐτῶν διὰ χεῖρα δυνάστου Ἰακὼβ, τουτέστι, τοῦ Θεοῦ καὶ Πατρὸς, ὅς ἐστι τῶν δυνάμεων Κύριος, ὃς καὶ εὐλογεῖσθαι παρεσκεύασε τὸν Υἱὸν ἔν τε οὐρανῷ καὶ ἐπὶ τῆς γῆς. Γράφει μὲν γὰρ ὁ θεσπέσιος Παῦλος· Ὅταν δὲ εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει· Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ. Φάσκει δέ που καὶ ὁ μέγας ἡμῖν Δαβίδ· Πᾶσα ἡ γῆ προσκυνησάτωσάν σοι, καὶ ψαλάτωσάν σοι. Ταύτην εἶναί φαμεν τὴν ἄνωθεν εὐλογίαν, καὶ τὴν ἐν τῇ γῇ κάτω τὴν πάντα ἔχουσαν, τουτέστιν, ἐν ᾗ διὰ Χριστὸν πᾶσα λοιπὸν ἀρετὴ, καὶ λίαν","english":"For even if he endured the cross, yet as God he came back to life, having trampled death, and God the Father all but cried out and said: Return to me. For he has ascended into the heavens, so that he might also hear him saying: Sit at my right hand, until I make your enemies a footstool for your feet. For that they have been brought into subjection, though they travailed with the greatest madness against him, he taught when he said: Against whom, deliberating, they reviled, and the lords of arrows pressed hard upon him. For gathering councils, the lords of bitter arrows took counsel—that is, the leaders of the peoples, who sharpened against him those who, as it were, wound, and who were all but fixed in the manner of barbs, because they dared to do what is not lawful, and to leap upon him like wild beasts. Nevertheless their bows were shattered, and the sinews of their arms were loosed by the hand of the Mighty One of Jacob, that is, of God the Father, who is Lord of the powers, who also prepared his Son to be blessed both in heaven and on the earth. For the divine Paul writes: But when he brings the firstborn into the world, he says: And let all the angels of God worship him. And somewhere the great David also says: Let all the earth worship you, and sing psalms to you. This, we say, is the blessing from above, and that below on the earth which has all things—that is, in which, through Christ, all virtue henceforth, and exceedingly","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":366,"ref":"p366","source":"ἀμφιλαφεῖς οἱ τῆς εἰς Θεὸν εὐσεβείας καρποί. Εἴρηται γάρ που πρὸς τὸν Υἱόν· Ἐπεσκέψω τὴν γῆν, καὶ μεθύσας αὐτὴν ἐπλήθυνας, τοῦ πλουτίσαι αὐτήν. Δεδόσθαι γε μὴν αὐτῷ τὴν ἄνωθεν εὐλογίαν, καὶ μέντοι τὴν ἀπὸ γῆς, διεβεβαιοῦτο σαφῶς· Εἵνεκεν εὐλογίας μαστῶν καὶ μήτρας, εὐλογίας πατρὸς καὶ μητρός. Δι' οὗ σαφῶς καὶ ἐναργῶς ἥ τε ἐκ Θεοῦ καὶ Πατρὸς γέννησις τοῦ Μονογενοῦς, καὶ ἡ διὰ τῆς ἁγίας Παρθένου σημαίνεται, καθὸ νοεῖται καὶ πέφηνεν ἄνθρωπος. Υἱὸς γὰρ ὑπάρχων φυσικῶς τε καὶ ἀληθῶς τοῦ Θεοῦ τε καὶ Πατρὸς, δι' ἡμᾶς ἀνέτλη τὴν διὰ γυναικός τε καὶ μήτρας γέννησιν, καὶ μαστοὺς τεθήλακεν. Οὐ γάρ τοι, κατά τινας, δοκήσει γέγονεν ἄνθρωπος, ἀλλ' ὡς τοῦτο κατὰ ἀλήθειαν πεφηνὼς, ὅπερ ἐσμὲν καὶ ἡμεῖς αὐτὸ[ὶ], τοῖς τῆς φύσεως ἑπόμενος νόμοις, καὶ τροφῆς ἠνέσχετο, καίτοι ζωὴν αὐτὸς τῷ κόσμῳ διδούς. Ταύτῃτοι καὶ ὁ μακάριος Ἡσαΐας μήνυσιν ὥσπερ τινὰ τοῦ κατὰ ἀλήθειαν ἐνανθρωπῆσαι τὸν Κύριον, τὸ δεδεῆσθαι τροφῆς νηπιοπρεποῦς, ἐποιεῖτο λέγων· Βούτυρον καὶ μέλι φάγεται. Ηὐλόγηται τοίνυν ἕνεκε μαστῶν καὶ μήτρας. Ὡς γὰρ ἔφην φθάσας, ἐπεί τοι γέγονεν ἄνθρωπος καὶ ὑπήκοος τῷ Πατρὶ, κεκληρονόμηκεν ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, καὶ αὐτῷ κάμψει πᾶν γόνυ, ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων, ὁμολογούντων ὅτι Κύριος Ἰησοῦς Χριστὸς, εἰς δόξαν Θεοῦ Πατρός. Πλὴν εἰ καὶ πέφηνε καθ' ἡμᾶς, ἀλλ' οὖν ὑπερκείσεται παντὸς ἁγίου, καὶ ὑπερανεστήξει θεοπρεπῶς τῶν ἄνωθεν ἔτι καὶ ὀνομαστῶν πατέρων. Ὃ γὰρ ὁ Ψάλλων φησίν· Ὅτι τίς ἐν νεφέλαις ἰσωθήσεται τῷ Κυρίῳ; ἢ τίς ὁμοιωθήσεται αὐτῷ ἐν υἱοῖς Θεοῦ;","english":"The fruits of piety toward God are abundant. For it has been said somewhere to the Son: You visited the earth, and having made it drunk you multiplied it, to enrich it. That the blessing from above was given to him, and indeed also the blessing from the earth, he clearly confirmed: For the sake of the blessing of breasts and womb, the blessing of father and mother. Through this both the generation of the Only-Begotten from God the Father and his birth through the holy Virgin are signified clearly and vividly, insofar as he is understood and has appeared as man. For being Son by nature and truly of God the Father, for our sake he endured birth through a woman and a womb, and he nursed at breasts. For he did not, as some think, become man in appearance only, but as he has truly appeared as that which we ourselves are, following the laws of nature, he also submitted to nourishment, though he himself gives life to the world. For this reason also the blessed Isaiah made, as it were, a certain indication of the Lord's true becoming man, namely his need of food befitting an infant, saying: He will eat butter and honey. He has been blessed, therefore, for the sake of breasts and womb. For as I said earlier, since he became man and was obedient to the Father, he has inherited the name that is above every name, and every knee will bow to him, of those in heaven, and on earth, and under the earth, confessing that Jesus Christ is Lord, to the glory of God the Father. Yet even if he has appeared as one of us, nevertheless he will be exalted above every saint, and he will stand pre-eminently in a manner befitting God above the fathers who are still renowned from of old. For what does the Psalmist say? For who in the clouds shall be equal to the Lord? Or who shall be likened to him among the sons of 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":367,"ref":"p367","source":"τοῦτο διδάσκει λέγων ὁ μακάριος Ἰακώβ· Ὅτι ὑπερίσχυσας ἐπ' εὐλογίαις ὀρέων μονίμων καὶ θινῶν αἰωνίων. Ὄρη γὰρ αἰώνιά τε καὶ μονιμώτατα, καὶ μέντοι καὶ θῖνας αἰωνίους, τοὺς ἁγίους φησὶ, διά τοι τὸ ἦρθαι τῆς γῆς, καὶ φρονεῖν μὲν οὐδὲν τῶν κατεῤῥιμμένων, ζητεῖν δὲ τὰ ἄνω, καὶ εἰς τὰ τῶν ἀρετῶν ὑψώματα εὖ μάλα διᾴττειν. Κατόπιν οὖν ἄρα τῆς Χριστοῦ δόξης καὶ οἱ τῶν Πατέρων ἐπισημότατοι, καὶ εἰς λῆξιν ἥκοντες ἀρετῆς. Οἱ μὲν γὰρ ἦσαν οἰκέται, κἂν εἰ τετάχαντο λοιπὸν ἐν τέκνοις· ὁ δὲ Κύριος, ὡς Υἱὸς, τὰ δι' ὧν ἐκεῖνοι γεγόνασι λαμπροὶ, κεχορηγηκὼς αὐτοῖς. Τοιγάρτοι καὶ λέγουσιν, ὅτι Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος. Οὐκοῦν τῆς δόξης ὁ στέφανος ἐπικείσεται μὲν φυσικῶς τῇ τοῦ Σωτῆρος ἡμῶν κεφαλῇ· διαβήσεται δὲ οὐδὲν ἧττον, καὶ δῶρον ἔσται δοτὸν, καὶ ἐπ' αὐτοὺς ἁγίους τοὺς ὑπ' αὐτῷ γεγονότας, οἳ τὸν ἀμάραντον τῆς δόξης περικείσονται στέφανον· καὶ κοινωνοὶ τῶν αὐτοῦ παθημάτων γεγενημένοι, συμμεθέξουσι τῆς εὐκλείας. Ἄραρε γὰρ, ὅτι συμπεπονθότες αὐτῷ, καὶ συμβασιλεύσουσιν. Περὶ τοῦ Βενιαμίν. Βενιαμὶν λύκος ἅρπαξ· τὸ πρωϊνὸν ἔδεται ἔτι, καὶ εἰς τὸ ἑσπέρας διαδώσει τροφήν. Προτέτοκε μὲν ἡ Ῥαχὴλ τὸν θεσπέσιον Ἰωσὴφ, ἐπ' αὐτῷ δὲ τὸν Βενιαμίν· ἀλλ' υἱὸς μὲν νεώτατος Ἰωσὴφ πρὸς τοῦ πατρὸς ὠνομάζετο. Οὕτω τε ἔχειν τὸ χρῆμα δώσομεν. Νεώτερον δὲ νεωτάτου φαμὲν γενέσθαι τὸν Βενιαμίν. Ἀλλ' υἱὸς μὲν νεώτατος Βενιαμίν· καὶ δὴ νοοῖτ' ἂν εἰκότως οἷά τις εἰκὼν καὶ τύπος τοῦ νεωτάτου λαοῦ·","english":"The blessed Jacob teaches this, saying: \"Because you have prevailed over the blessings of the everlasting mountains and the eternal sands.\" For he calls the saints \"everlasting and most steadfast mountains,\" and indeed \"eternal sands,\" because they have been lifted up from the earth and think nothing of the things cast down, but seek the things above, and dart exceedingly well toward the heights of the virtues. Therefore, after the glory of Christ, the most distinguished of the Fathers also come, having arrived at the inheritance of virtue. For they were servants, even if they had already been placed among the children; but the Lord, as a Son, has supplied to them the things through which those men became illustrious. Therefore they also say, \"From his fullness we have all received, and grace for grace.\" So the crown of glory will rest by nature on the head of our Savior; but it will nonetheless pass over and be a gift given, even to the holy ones themselves who have become subject to him, who will wear the unfading crown of glory; and having become partakers of his sufferings, they will share in his good fame. For it is fitting that those who have suffered with him will also reign with him. Concerning Benjamin. \"Benjamin is a ravenous wolf; in the morning he will still devour, and in the evening he will distribute food.\" Rachel first bore the wondrous Joseph, and after him Benjamin; but Joseph was called by his father the youngest son. And we will grant that the matter stands thus. But we say that Benjamin became younger than the younger. But Benjamin is the youngest son; and so he might reasonably be understood as a kind of image and type of the youngest people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":368,"ref":"p368","source":"ὃς καὶ διὰ τῶν ἁγίων κέκληται μαθητῶν, μετά γε τὸ ἐκ νεκρῶν ἀναβιῶναι Χριστὸν, καὶ πρὸς τὸν ἐν οὐρανοῖς ὑπονοστῆσαι Πατέρα καὶ Θεόν. Ἅρπαγι δὲ λύκῳ παρεικάζεται, διά τοι τὸ, οἶμαι, θερμὸν εἰς ὀρέξεις τὰς ἐπί γε τὸ μαθητιᾷν, καὶ ἐπιθρώσκειν ἀεὶ, καὶ μάλα προθύμως, οἷά τισι θήραις ταῖς εἰς πᾶν ὁτιοῦν τῶν τρεφόντων εἰς εὐεξίαν, δῆλον δὲ ὅτι τὴν πνευματικήν. Δεινοὶ γὰρ ἰδεῖν τὸ τελοῦν εἰς ὄνησιν, καὶ μὴν καὶ ἁρπάσαι τὸ ὠφελοῦν· ὀξεῖς εἰς ἀποδρομὴν τῶν ἀδικεῖν εἰωθότων. Εἰσὶ δὲ λίαν εἰς φόβους οὐκ εὔκολοι, οὐδ' ἂν εἰ κυνῶν αὐτοῖς περιχέοιντο δίκην, οἱ τῶν ἀγαθῶν ἔργων τε καὶ λόγων ἀποσοβεῖν ᾑρημένοι, καταναρκῶσι δὲ τὴν προ[σ]βολήν. Μεμαθήκασι γὰρ, καὶ μάλα νεανικῶς· Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλίψις, ἢ στενοχωρία, ἢ λιμὸς, ἢ διωγμὸς, ἢ γυμνότης, ἢ κίνδυνος, ἢ μάχαιρα; Ἀλλ' οὐδ' ἂν ὅλως αὐτοὺς οἱ ψευδοποιμένες τῆς αὐτοῖς ἀγαπωμένης ἐξώσειαν τρίβου, βάλλοντες\n\nεἰς νεφροὺς [τάφρους?] οὐ φειδόμενοι, κατὰ τὸ γεγραμμένον. Τληπαθέστατοι γὰρ οἱ τοιοίδε λίαν, καὶ ζωὴν ἡγούμενοι τὸ παθεῖν· διακεκράγασι γοῦν· Ἐμοὶ τὸ ζῇν Χριστὸς καὶ τὸ ἀποθανεῖν κέρδος. Οὐκοῦν, κἂν εἰ λύκοις ἅρπαξι παρεικάζοιντο, κατά γε τοὺς ἀρτίως ἡμῖν παραδεδειγμένους τρόπους, οὐδὲν, ὡς ἔοικεν, εἰς τὸ μὴ ἔχειν ὀρθῶς ἀδικηθεῖεν ἂν, ἐπεί τοι καὶ αὐτὸς ὁ Σωτὴρ λέοντά τε καὶ πάρδαλιν, ἤτοι πάνθηρα ἑαυτὸν ὀνομάζει, λέγων· Διότι ἐγώ εἰμι ὡς πάνθηρ τῷ Ἐφραῒμ, καὶ ὡς λέων τῷ οἴκῳ Ἰούδα.","english":"He who was also called through the holy disciples, after Christ had risen from the dead and returned to the Father and God in the heavens. And he is likened to a ravening wolf, because of the fervor, I think, for the desires that lead to discipleship, and for always leaping upon, and very eagerly, as upon certain hunts for anything whatsoever that nourishes toward good health—clearly, that is, spiritual health. For they are formidable at seeing what contributes to benefit, and indeed at snatching what is useful; sharp at running away from those accustomed to doing injustice. And they are not at all easy to intimidate with fears, not even if those who have chosen to drive off good works and words should pour around them like dogs, and they grow numb at the attack. For they have learned, and very vigorously: Who shall separate us from the love of Christ? Tribulation, or distress, or famine, or persecution, or nakedness, or danger, or sword? But not even would the false shepherds drive them at all from the path they love, casting\n\ninto the kidneys [trenches?] without sparing, according to what is written. For such people are exceedingly patient in suffering, and consider it life to suffer; at any rate they have cried out: For to me to live is Christ, and to die is gain. Therefore, even if they were likened to ravening wolves, in the ways just now set before us, they would, it seems, in no respect be wronged in not having it rightly, since indeed the Savior himself calls himself a lion and a leopard, that is, a panther, saying: For I am like a panther to Ephraim, and like a lion to the house of Judah.","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":369,"ref":"p369","source":"Καὶ ἐγὼ ἔρχομαι, καὶ πορεύσομαι, καὶ λήψομαι, καὶ οὐκ ἔσται ὁ ἐξαιρούμενος.–Ἀγροῦ δὲ θηρία, καὶ αὐτοὺς ἀποκαλεῖ τοὺς εἰς αὐτὸν πιστεύοντας, οὔτω λέγων διὰ φωνῆς Ἡσαΐου· Εὐλογήσει μὲ τὰ θηρία τοῦ ἀγροῦ, σειρῆνες καὶ θυγατέρες στρουθῶν. Ὅτι δέδωκα ἐν τῇ ἐρήμῳ ὕδωρ, καὶ ποταμοὺς ἐν γῇ ἀνύδρῳ, ποτίσαι τὸ γένος μου τὸ ἐκλεκτὸν, λαόν μου ὃν περιεποιησάμην τὰς ἀρετάς μου διηγεῖσθαι. Συνίης οὖν, ὅπως τὸ γένος τὸ ἐκλεκτὸν ἀγροῦ θηρία καὶ σειρῆνας ὠνόμασε, τουτέστι, τὰ τῶν στρουθίων εὐστομώτατα. Καὶ θηρία μὲν, διὰ τὸ μὴ ἀνέχεσθαι τάχα που τιθασσεύοντος τοῦ Σατανᾶ, καὶ ὑπὸ χεῖρα ποιεῖσθαι τὴν ἑαυτοῦ σπουδάζοντος, ἐπιθρώσκειν δὲ μᾶλλον αὐτῷ, μονονουχὶ δὲ καὶ κατασίνεσθαι τοὺς ἐφ' ἅπερ οὐ θέμις μετασοβεῖν ᾑρημένους· σειρῆνας δὲ, ὅτι καλλιεποῦσιν ἄγαν τὰ Χριστοῦ κατορθώματα λέγοντες, καὶ τὰς εἰς αὐτὸν ὑμνοῦντες τιμάς. Οὐκοῦν λύκος ὁ Βενιαμὶν ὁ νέος καὶ ἐν πίστει λαὸς, οὗ καὶ τὸ λίαν ἕτοιμον εἰς τὸ δύνασθαι νοεῖν τὸ τελοῦν εἰς ὄνησιν, καὶ μέντοι καὶ τὸ ἰσχύσαι καὶ ἑτέρους ὠφελεῖν, ὑποφαίνει λέγων· Τὸ πρωϊνὸν ἔδεται ἔτι, καὶ τὸ ἑσπέρας διαδώσει τροφήν. Ὁ μανθάνων ἔοικέ πως ἀεὶ τῷ τρεφομένῳ. Εἰσοικίζεται γὰρ εἰς νοῦν τὰ μαθήματα, καθάπερ ἀμέλει κἀκεῖνος εἰς γαστέρα τὸ ἐδώδιμον. Ἀποδεῖ δὲ τοῦ τρέφοντος ὁ διδάσκων οὐδέν. Καὶ γοῦν ὁ θεσπέσιος Παῦλος τροφῇ παρεικάζει τῆς διδασκαλίας τὸν τρόπον· ἔφη γὰρ, ὅτι Τελείων ἐστὶν ἡ στερεὰ τροφὴ, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. Οὐκοῦν ὁ Βενιαμὶν λύκος ἅρπαξ.","english":"And I will come, and I will go, and I will take, and there will be none to deliver.—And the beasts of the field, he also calls those who believe in him, speaking thus through the voice of Isaiah: The beasts of the field will bless me, the sirens and the daughters of sparrows. For I have given water in the wilderness, and rivers in a dry land, to give drink to my chosen race, my people whom I have acquired to declare my virtues. You understand, then, how he named the chosen race beasts of the field and sirens, that is, those most eloquent of the sparrows. And beasts, because they do not endure perhaps Satan taming them and striving to bring them under his own hand, but rather leap upon him, and all but tear to pieces those who have chosen to stir up things that are not lawful; and sirens, because they speak exceedingly well of the achievements of Christ, and hymn the honors due to him. Therefore Benjamin is a wolf, the new and faithful people, whose readiness to understand what contributes to benefit, and indeed whose strength to help others also, he indicates, saying: In the morning it will still eat, and in the evening it will distribute food. He who learns is somehow always like him who is fed. For lessons settle into the mind, just as food certainly does into the belly. And the teacher falls no short of the one who feeds. At any rate, the divine Paul likens the manner of teaching to food; for he said that solid food is for the perfect, for those who through habit have their senses exercised to discern good and evil. Therefore Benjamin is a ravening wolf.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":370,"ref":"p370","source":"Τὸ πρωϊνὸν ἔδεται ἔτι, καὶ εἰς τὸ ἑσπέρας διαδώσει τροφήν. Ὅμοιον ὡς εἰ λέγοι· Μαθητιῶν ἔτι καὶ πρὸς τὸ ἀρτίως ἔχειν οὔπω διεληλακὼς, ὠφελήσειεν ἂν ἑτέρους, καὶ ὀλίγος κομιδῇ διαδείξει καιρὸς τοὺς ἄρτι πεπιστευκότας καὶ εἰς τὸ διδάσκειν ἐπιτηδείους. Περὶ μὲν γὰρ τῶν ἐξ Ἰσραὴλ ἐλέγετο, δι' ἀμαθίαν, οἶμαί που, πολλὴν καὶ τὸ εἰς νοῦν ἔσω πάχος· Ἰδοὺ λαὸς μωρὸς καὶ ἀκάρδιος. Ὀφθαλμοὶ αὐτοῖς, καὶ οὐ βλέπουσιν· ὦτα αὐτοῖς, καὶ οὐκ ἀκούουσι. Καὶ πάλιν· Οἱ αἰρόμενοι ἐκ κοιλίας, καὶ παιδευόμενοι ἕως γήρως. Ἐπιστέλλει δὲ τοῖς ἐν πίστει καὶ ἐν Χριστῷ λέγων ὁ σοφὸς Ἰωάννης· Οὐ χρείαν ἔχετε ἵνα τις διδάσκῃ ὑμᾶς, ἀλλ' ὡς αὐτοῦ χρίσμα διδάσκει ὑμᾶς περὶ πάντων. Νοῦν γὰρ ἔχουσι Χριστοῦ τοῦ πάντα εἰδότος, καὶ οὐκ ἀνικάνως ἔχουσιν εἰς τὸ διδάσκειν καὶ παρακαλεῖν ἀλλήλους. Εἰ δὲ δὴ προσήκει καὶ ἐπ' αὐτοῦ τοῦ μακαρίου Παύλου τὴν ἐπὶ τῷ Βενιαμὶν προαγόρευσιν ἐκπεπεράνθαι λέγειν, καὶ τῇδε ἂν ἔχοι καλῶς τε καὶ ἀληθῶς. Ὁ γὰρ διώκων τὴν Ἐκκλησίαν, καὶ λύκου δίκην τοῖς ἀγαπῶσι Χριστὸν ἐπιτρέχων, ἐν ὀλίγῳ κομιδῇ πρὸς πᾶν τοὐναντίον μετεποιήθη καιρῷ. Εὐηγγελίσατο γὰρ τὴν πίστιν ἢν ἐπόρθει ποτὲ, καὶ ἀναφέρει τὰ χαριστήρια τεθειμένος εἰς ἀποστολὴν, καίτοι πρότερον ὢν βλάσφημός τε καὶ διώκτης καὶ ὑβριστής. Οὕτω γάρ πού φησιν αὐτός. Γέγονε δὲ καὶ ἐκ φυλῆς Βενιαμίν. Καὶ αὐτὸν δὲ τὸν θεσπέσιόν φημι Δαβὶδ τῆς κατ' αὐτὸν ἱστορίας διαμεμνῆσθαι σαφῶς, ἐν ἑξηκοστῷ καὶ ἑβδόμῳ ψαλμῷ λέγοντα· Ἐκεῖ Βενιαμὶν νεώτερος ἐν ἐκστάσει. Ἄρχοντες Ἰούδα ἡγεμόνες αὐτῶν, ἄρχοντες Ζαβουλὼν, ἄρχον τες Νεφθαλείμ.","english":"He will eat it in the morning, and in the evening he will give food. It is as if he were saying: While still a disciple and not yet advanced to the present state, he would benefit others, and a very short time will show those who have just believed to be fit for teaching. For it was said of those from Israel, because of their great ignorance, I think, and the thickness within their mind: Behold, a foolish people and without heart. They have eyes, and they do not see; they have ears, and they do not hear. And again: Those who are carried from the womb, and trained until old age. But the wise John writes to those in faith and in Christ, saying: You have no need that anyone teach you, but as his anointing teaches you concerning all things. For they have the mind of Christ, who knows all things, and they are not insufficiently equipped for teaching and encouraging one another. But if it is fitting to say that the prophecy concerning Benjamin has been fulfilled also in the blessed Paul himself, it would in this way be both fine and true. For he who persecuted the Church and, like a wolf, ran against those who love Christ, was transformed in a very short time to the exact opposite. For he proclaimed the faith which he once ravaged, and he brings thank-offerings, having been appointed to apostleship, although previously he was a blasphemer and a persecutor and an insolent man. For so he says somewhere himself. And he was also from the tribe of Benjamin. And I say that the inspired David himself clearly remembered the history concerning him, saying in the sixty-seventh psalm: There is Benjamin, the younger, in ecstasy. The rulers of Judah, their leaders, the rulers of Zebulun, the rulers of Naphtali.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":371,"ref":"p371","source":"Ἰουδαῖοι γὰρ ὄντες καὶ ἐξ αἵματος Ἰσραὴλ οἱ μακάριοι μαθηταὶ, καθηγηταὶ γεγόνασι τῶν ἐν Χριστῷ διὰ πίστεως δεδικαιωμένων, μεθ' ὧν καὶ αὐτὸς ὁ ἐκ φυλῆς Βενιαμὶν ἐπιστέλλων τε καὶ λέγων· Εἴτε γὰρ ἐξέστημεν, Θεῷ· εἴτε σωφρονοῦμεν, ὑμῖν. Εὐηγγελίζετο γὰρ ἔθνεσί τε καὶ Ἰουδαίοις τὸν Κύριον ἡμῶν Ἰησοῦν τὸν Χριστόν· δι'\n\nοὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ δόξα σὺν ἀγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΚΥΡΙΛΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΕΞΟΔΟΝ ΛΟΓΟΣ ΠΡΩΤΟΣ. Περὶ γενετῆς Μωσέως. αʹ. Ἄρτι καὶ μόλις τὸ ἐπὶ τῇ Γενέσει βιβλίον διὰ πολλῆς ἄγαν ἰσχνομυθίας ὡς ἔνι διαπεράναντες, ἐκ δυνάμεως εἰς δύναμιν, κατά γε τὸ ἐν Ψαλμοῖς ὑμνούμενον, οὐδ', ὅσον εἰπεῖν, βραχὺ διαπνεύσαντα, τὸν ἀγαθοῖς ἱδρῶσιν ἐντριβῆ μετοίχεσθαι δεῖν ἀναπείθομεν κάλαμον. Ἁπτόμεθα γὰρ, ἐθέλοντός τε καὶ σοφοῦντος Θεοῦ, τῶν ἐν τῇ Ἐξόδῳ κεφαλαίων, ἃ παραλελεῖφθαι δοκεῖ συντεθεικόσιν ἡμῖν τὴν ἠθικὴν παραίνεσιν, ὅτε καὶ μακροὺς ἐδόκει παραιτεῖσθαι λόγους, καταδεικνύειν ἐθέλουσι τίς ἂν νοοῖτο πρὸς ἡμῶν ὁ τῆς ἐν πνεύματί τε καὶ ἀληθείᾳ προσκυνήσεως τρόπος. Ἀποδιελόντες γὰρ ἕκαστα τῶν ἐγκειμένων κεφαλαίων τοῖς πέντε Μωσέως βίβλοις, καὶ τῆς ἐν αὐτῷ θεωρίας τὸν σκοπὸν εὖ μάλα προαθρήσαντες, τὰ μὲν ὅσα ταῖς ἠθικαῖς ὑφηγήσεσιν ἀναγκαῖά πως ἧν καὶ ὅτι μάλιστα χρειωδέστατα, συντεθείκαμεν ἐπὶ καιροῦ, καὶ ὡς ἐν τάξει δὴ λέγω τῇ ἑκάστῳ πρεπωδεστάτῃ· τὰ δὲ δι' ὧν ἧν εἰκὸς τὸ Χριστοῦ μυστήριον ὡς ἐν σκιαῖς ἔτι ταῖς κατὰ νόμον, ὡς ἔνι, προαναφαίνεσθαι, τῇ μετ' ἐκείνην τετηρήκαμεν συγγραφῇ·","english":"For the blessed disciples, being Jews and from the blood of Israel, became teachers of those justified in Christ through faith, with whom also he himself, from the tribe of Benjamin, writes and says: For whether we were beside ourselves, it was for God; whether we are sober-minded, it is for you. For he was proclaiming the gospel to both Gentiles and Jews, our Lord Jesus Christ; through whom and with whom be glory to God and the Father with the Holy Spirit unto the ages of ages. Amen.\n\nOf our father among the saints Cyril, Archbishop of Alexandria, the first discourse of the Glaphyra on Exodus. Concerning the birth of Moses. 1. Having now and scarcely passed through the book of Genesis, with as much economy of narrative as possible, from strength to strength, as it is hymned in the Psalms, and not having, so to speak, breathed even a little, we persuade ourselves that the pen, worn smooth by noble labors, must proceed. For we take up, with God willing and granting wisdom, the chapters in Exodus which seem to have been passed over when we composed the ethical exhortation, at the time when it seemed right to decline lengthy discourses, since we wished to demonstrate what manner of worship in spirit and in truth might be understood by us. For having divided each of the chapters contained in the five books of Moses, and having well beforehand observed the aim of the contemplation in them, we have composed at the appropriate time those things which were in some way necessary and most especially useful for ethical instructions, and, as I may say, in the order most fitting for each; but those things through which it was likely that the mystery of Christ should be prefigured, as far as possible, as still in shadows according to the law, we have reserved for the writing that follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":372,"ref":"p372","source":"ἐφ' ᾗ καὶ νῦν ἱδροῦν ἑλομένοις, ἀγαπητὲ Παλλάδιε, συναθλήσεις οἶδ' ὅτι διὰ προσευχῆς. Βάδιμον μὲν ἥκιστά γε τοῖς καθ' ἡμᾶς τὸ χρῆμά ἐστι, γένοιτο δ' ἂν κἂν γοῦν ἐκ μέρους εὐστιβὲς, Χριστοῦ δὴ πάλιν τὴν ἔς γε τουτὶ διευρύνοντος τρίβον. Αὐτὸς γάρ ἐστιν ἡ ὁδὸς, καὶ αὐτὸς ἡ θύρα, καὶ ἐν αὐτῷ πάντες εἰσὶν οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι. Ποιησόμεθα δὲ τοῦ βιβλίου συγγραφὴν οὐκ ἀπαραλείπτως καὶ ἐφεξῆς διὰ παντὸς ἐρχόμενοι κεφαλαίου (πλεῖστα γὰρ ὅσα, καθάπερ ἔφην ἀρτίως, ἀπολέγδην εἰσπεποιήμεθα, τῇ ἑτέρᾳ συντάξει περιφανῶς εὐρήσομεν)· ἃ δ' ἂν ὁρῷτο λοιπὸν τῷ προκειμένῳ σκοπῷ χρήσιμα, ταῦτα κατά γε τὸ ἐγχωροῦν βασανίζοντες ἀκριβῶς τε καὶ διεσμιλευμένως, κατευθὺ τῆς ἀληθείας ἥξομεν. Ἐπεὶ δὲ ὁ τοῦ βιβλίου σκοπὸς εἰς λύτρωσιν φέρει τὴν διὰ Χριστοῦ, πᾶσά πως ἀνάγκη προκεκινδυνευκὸς οὐ μετρίως τὸ ἀνθρώπινον ἐπιδεῖξαι γένος, καὶ εἰς λῆξιν ἤδη τῆς ἀνωτάτω ταλαιπωρίας ἐνηνεγμένον. Προήκοι γὰρ ἂν ὧδέ τε καὶ οὐχ ἑτέρως ἐν κόσμῳ τῷ πρέποντι τῆς ἐπικουρίας ὁ λόγος· Ἡ γὰρ δύναμίς μου, φησὶν, ἐν ἀσθενείᾳ τελειοῦται. Δεῖν δὲ οἶμαι καὶ τοῖς ἰατρῶν ἐπιστήμοσι καὶ δοκιμωτάτοις, εἰ δή ποι μέλλοιεν ἐφ' οἷς ἂν εἶεν σοφοὶ θαυμάζεσθαί που, προκεῖσθαι τὸν ἄῤῥωστον, περὶ ὃν ἂν γένοιτο καὶ ἡ τῆς ἐνούσης αὐτοῖς εὐτεχνίας ἐπίδειξις. βʹ. Οὐκοῦν, ἤδη λέγωμεν, ὅτι λιμοῦ κατωθοῦντος ποτὲ καὶ ἀφορήτως ἐνσκήπτοντος καὶ ἐγκειμένου τοῖς υἱοῖς Ἰσραὴλ, κατῴχοντο μὲν ἐκ γῆς Χαναὰν εἰς Αἴγυπτον ἐν ἑβδομήκοντά που καὶ πέντε ψυχαῖς, καθὰ γέγραπται.","english":"For this, if you now choose to labor, beloved Palladius, I know that you will strive alongside me through prayer. The matter is by no means easy for those of our time, but it could become at least in some measure well-trodden, since Christ again widens the path for this very thing. For he himself is the way, and he himself is the door, and in him all the treasures of wisdom and knowledge are hidden. We will make the composition of the book not by omitting nothing and going through every chapter in sequence (for very many things, as I said just now, we have inserted selectively, which we will find clearly in the other arrangement); but whatever may appear useful for the proposed aim, examining these accurately and polished as far as possible, we will come straight to the truth. Since the aim of the book leads to the redemption that is through Christ, it is altogether necessary first to set forth the human race as having been greatly endangered, and already brought to the lot of the utmost misery. For the account would proceed in this way and not otherwise in the fitting order of the help; For my power, he says, is perfected in weakness. And I think it is necessary also for those skilled in the art of physicians and most approved, if ever they are to be admired somewhere for the things in which they are wise, that the sick person be set before them, concerning whom there would also be the demonstration of the skill that is in them. 2. Therefore, let us now say that when a famine once rushed down and fell upon and pressed upon the sons of Israel unbearably, they settled from the land of Canaan into Egypt, some seventy-five souls, as it is written.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":373,"ref":"p373","source":"Διέρποντος δὲ τοῦ καιροῦ λοιπὸν, εἰς πληθὺν τὴν ἀριθμοῦ κρείττονα τὸ γένος αὐτοῖς ἐξετείνετο. Γέγραπται γάρ· Οἱ δὲ υἱοὶ Ἰσραὴλ ηὐξήθησαν, καὶ ἐπληθύνθησαν, καὶ χυδαῖοι ἐγένοντο, καὶ κατίσχυον σφόδρα· ἐπλήθυνε δὲ ἡ γῆ αὐτοὺς σφόδρα. Ἐπειδὴ δὲ τῆς Αἰγυπτίων χώρας ὁ καθηγεῖσθαι λαχὼν, τὴν εἰς πληθὺν ἐπίδοσιν τῶν Ἑβραίων οὐκ ἀνύποπτον εἶχεν, ἐπεβούλευσε, καὶ ἐπέστησεν αὐτοῖς ἐπιστάτας τῶν ἔργων, ἵνα κακώσωσιν αὐτοὺς ἐν τοῖς ἔργοις. Ὁ δὲ δὴ τοῦ κακοῦσθαι τρόπος ἦν ὁ ἐπὶ σκαπάναις ἱδρὼς, πλινθουργία μακρὰ καὶ ἄμισθος, καὶ μὴν καὶ τὸ ἀναδείμασθαι πόλεις ὀχυρὰς τῷ Φαραὼ, τουτέστι, πεπυργωμένας, ἢ οὕτως εὐρείας καὶ μακρὰς, ὡς κομιδῇ [ἀναλώτους] ταῖς ἄλλαις εἶναι δοκεῖν, διὰ πληθὺν δηλονότι τῶν ἐνῳκηκότων. Πειθὼ δὲ ἦσαν καὶ Ῥαμεσσῆ,\n\nκαὶ ἄλλαι πόλεις. Περιειστήκει δὲ τῷ τυράννῳ πρὸς τὸ παρ' ἐλπίδας ἡ σκέψις. Ἐν γάρ τοι τῷ ταπεινοῦσθαι, φησὶ, τοὺς κολαζομένους ἐν ὑπεροχαῖς τὸ δεῖγμα ἐν μείζοσιν ἦν, καὶ πλείους ἐγένοντο. διὰ τοῦ κακοῦν εἰωθότος ὠφελεῖν ἐθέλοντος τοῦ Θεοῦ τοὺς ἀνοσίως ἐξυβριζομένους. Ὃ δὴ καὶ συνιεὶς ὁ τύραννος, προσετίθει τοῖς πόνοις ἑτέραν ἐπιβουλήν. Ταῖς γὰρ Ἰουδαίων ἐκέλευε μαίαις, εἰ μαιεύο[ι]ντο γυναῖκας τὰς ἐπ' ὠδῖσιν ἤδη καὶ τόκοις, τὸ ἐν ὑποψίαις αὐτῶν καταπνίγειν γένος, τουτέστι, τὸ ἄρσεν, ζωογονεῖν δὲ τὸ θῆλυ. Λόγου γὰρ ἐδόκει μηδενὸς ἀξιοῦν τὸ ἄναλκι καὶ ἀφιλοπόλεμον, καὶ εἰς δειλίας εὔκολον, καὶ νόμῳ φύσεως τεθρυμμένον. Ἀλλ' οὐκ ἔδρων αἱ μαῖαι τὸ δυσσεβὲς, ἤρεσκόν τε διὰ ταῦτα Θεῷ. Τί οὖν ὁ ἀλιτήριος;","english":"As time passed, their race spread out into a multitude beyond counting. For it is written: But the sons of Israel increased and multiplied and became numerous, and they grew very strong; and the land multiplied them greatly. And when the one who had obtained the leadership of the land of the Egyptians saw the growth of the Hebrews into a multitude, he did not regard it without suspicion, but plotted against them and set overseers of works over them, so that they might afflict them in their works. Now the manner of their affliction was sweat over mattocks, long brickmaking without pay, and indeed the rebuilding of strong cities for Pharaoh—that is, towered cities, or else so broad and long as to seem altogether [ruinous] to others, evidently because of the multitude of those dwelling in them. And they were Pithom and Rameses, and other cities. But the tyrant's plan turned out contrary to his expectations. For, he says, in the humbling of those punished, the demonstration was in greater things, and they became more numerous—God, who is accustomed to benefit through affliction, willing to help those impiously outraged. Understanding this, the tyrant added another plot to their labors. For he commanded the midwives of the Jews, if they were midwifing women already in labor and childbirth, to smother the race that was under suspicion among them—that is, the male—but to keep the female alive. For he seemed to regard as worthy of no account the weak and unwarlike, prone to cowardice, and enfeebled by the law of nature. But the midwives did not do the impious deed, and for this they were pleasing to God. What then did the sinner do?","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":374,"ref":"p374","source":"Ἀπαμφιέννυσι τὴν ὀργὴν, καὶ τοὺς τῆς ἀνοσιότητος τρόπους ἀναισχυντεῖν ἀναπείθει. Συνέταξε γὰρ Φαραὼ παντὶ τῷ λαῷ αὐτοῦ λέγων· Πᾶν ἄρσεν, ὃ ἂν τεχθῇ τοῖς Ἑβραίοις, εἰς τὸν ποταμὸν ῥίψατε, καὶ πᾶν θῆλυ ζωογονεῖτε αὐτό. γʹ· Ἀλλ' ἱστάσθω μὲν ἐν τούτῳ τῆς ἱστορίας ὁ λόγος. Φράζωμεν δὲ ἤδη, τοῖς ἐσωτάτω θεωρήμασιν ἐνιέντες τὸν νοῦν, ὅτι, τῆς ἀνθρώπου διανοίας ἐγκειμένης ἐπιμελῶς ἐπὶ τὰ πονηρὰ ἐκ νεότητος αὐτοῦ, ἐνδείᾳ τῶν ἄνωθεν ἀγαθῶν, ἅπαν, ὡς ἔπος εἰπεῖν, τὸ ἐπὶ γῆς ἐφθείρετο γένος, καὶ λιμὸς οἷά τις τῶν οὐρανίων ἡμᾶς κατεβόσκετο μαθημάτων, καθάπερ ἀμέλει καταθρήσαιμεν ἂν καὶ τὸν ὡς ἐν τύπῳ παραβολῆς γραφόμενον ἄσωτον, ὃς τὴν πατρῴαν οὐσίαν ἐν ἀλλοδαπῇ κατεδήδοκεν, ἐπεθύμει τε χορτασθῆναι τῶν κερατίων [ὧν ἤσθιον] οἱ χοῖροι. Ταύτῃτοι προσδεδραμήκαμεν τοῖς γεωδεστέροις, ἀφέντες τὸ ἄμεινον καὶ τὸ δεῖν ἐφίεσθαι τῶν λυσιτελεστέρων, δι' ὧν ἦν εἰκὸς εὐμενείας τῆς ἄνωθεν οὐχ ἁμαρτεῖν, καὶ οἰκειότητα τὴν ὡς πρὸς Θεὸν πλουτοῦντας ὁρᾶσθαι. Διωλισθηκότες δὴ οὖν παντὸς τοῦ ἀνέχειν ἰσχύοντος εἴς γε τὸ εὖ εἶναι καὶ μετὰ Θεοῦ, ταμίαν μὲν οὐκέτι τῶν καθ' ἡμᾶς ἐποιούμεθα τὸν φύσει τε καὶ ἀληθῶς ὄντα Δεσπότην.","english":"He clothes himself with anger, and persuades the ways of impiety to be shameless. For Pharaoh gave orders to all his people, saying: Every male that is born to the Hebrews, cast into the river, and every female, keep it alive. 3. But let the word of the history stand at this point. Let us now declare, applying our mind to the innermost contemplations, that since the thought of man lies diligently upon evil from his youth, through lack of the good things from above, the whole race, so to speak, upon the earth was being destroyed, and a famine, as it were, of the heavenly teachings was feeding upon us, just as indeed we would observe also the prodigal son written as in a type of parable, who devoured his father's substance in a foreign land, and desired to be filled with the carob pods [which] the swine were eating. It is for this reason that we have run to the more earthly things, abandoning the better and the need to strive for the more profitable things, through which it was likely not to miss the benevolence from above, and to be seen enriching our kinship toward God. Having slipped away, then, from all that is able to hold fast to being well and being with God, we no longer made the one who is by nature and truly Master the steward of our affairs.","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":"Γῆς δὲ ὥσπερ ἀγίας, τῆς φιλοθέου ζωῆς ἐκκεχωρηκότες, καὶ εἰς τὴν αἰσχίω τε καὶ ἀκαλλεστέραν, καὶ ὑπὸ τῷ διαβόλῳ κειμένην μονονουχὶ κατεῤῥυηκότες, ἐν ἴσῳ γεγόναμεν τοῖς ἐκ Χαναὰν κατοιχομένοις εἰς Αἴγυπτον, καὶ ὑπὸ χεῖρα γεγενημένοις τὴν Φαραώ τε καὶ Αἰγυπτίων, οἳ ταῖς τῶν δαιμονίων λατρείαις ἐκτόπως ἐγκείμενοι, καὶ πᾶν εἶδος φαυλότητος οὐκ ἀνεπιτήδευτον ἔχοντες, παραδείξειαν ἂν ὡς ἐν εἰκόνι λοιπὸν ἐν ἑαυτοῖς αὐτόν τε τὸν Σατανᾶν, καὶ τοὺς ὑπ' αὐτῷ, οὓς καὶ θεοὺς ἐνόμιζον, ἐκκεκρουσμένους μὲν τῆς ἀρίστης φρονήσεως, ἀχλύν τε καὶ σκότον τὸν ἐξ ἀμαθείας ἠῤῥωστηκότες. Ἐπειδὴ δὲ ὑπὸ δεινῷ καὶ ἀλιτηρίῳ δεσπότῃ γεγόναμεν, φημὶ δὴ τῷ Σατανᾷ, πηλῷ καὶ πλινθείᾳ κατετρυχόμεθα, φημὶ δὴ τοῖς περὶ γῆν τε καὶ τοῖς ἐν αὐτῇ βδελυρωτάτοις σπουδάσμασιν οὐκ ἀνιδρωτὶ τελουμένοις. Οὐ γὰρ ἀπήλλακται πόνων, κἂν εἰ τὸ εἰκαῖον ἔχοι τυχὸν, ὁ τοῦδε τοῦ βίου περισπασμός. Ἐπιστάτας δὲ ὥσπερ τῶν ἔργων τῶν ὅτι μάλιστα φιλτάτων αὐτῷ κατεχειροτόνησε τῶν ἀδικουμένων ὁ Σατανᾶς τοὺς ἀκαθάρτους δαίμονας, ἤτοι τὰς ὑπ' αὐτῷ δυνάμεις, οἳ ταῖς πολυτρόποις τῶν παθῶν πλεονεξίαις τὸν ἑκάστου τῶν ἐπὶ τῆς γῆς καταφορτίζουσι νοῦν, δεδιότες, οἶμαι, μὴ ἄρα που σχολαῖον τῆς διανοίας τὸν ὀφθαλμὸν ἀνέντες πρὸς Θεὸν, τῆς ὑπ' αὐτῷ δουλείας ἐκλύσειαν τὸν αὐχένα· φιλελευθέρα γὰρ λίαν ἡ ἀνθρώπου φύσις.","english":"But since we have departed, as it were, from a holy land—the life that loves God—and have all but rushed down into the more shameful and more unlovely life that lies under the devil, we have become like those from Canaan who went down into Egypt and came under the hand of Pharaoh and the Egyptians. These, being extraordinarily devoted to the worship of demons and holding no form of wickedness unpracticed, would display in themselves, as in an image, Satan himself and those under him, whom they also considered gods—men struck from the best understanding and afflicted with the mist and darkness that comes from ignorance. And since we have come under a harsh and accursed master—I mean Satan—we are worn out with clay and brickmaking, I mean with earthly pursuits and the most abominable enterprises in it, which are not accomplished without sweat. For the distraction of this life is not free from toil, even if it happens to be of little account. And Satan appointed the unclean demons, that is, the powers under him, as overseers, as it were, of the works most dear to him, over those who are wronged; and they burden down the mind of each person on earth with the manifold greed of the passions, fearing, I think, lest perhaps relaxing the eye of the mind at leisure toward God, they might loose their neck from slavery under him. For the nature of man is very fond of freedom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":376,"ref":"p376","source":"Ὅτι δὲ δόξα καὶ πλοῦτος τοῖς ἀκαθάρτοις δαίμοσι καὶ αὐτῷ τῷ Σατανᾷ λελόγισταί τε καὶ ἔστιν ὁ εἰκαῖος ἡμῶν περισπασμὸς, καὶ οἱ περὶ σάρκα πόνοι, καὶ σπουδὴ βλέπουσα πρὸς τὰ γεωδέστερα, παραδείξειεν ἂν αἰνιγματωδῶς τὸ πόλεις ἐγείρειν τῷ Φαραὼ τοῖς ἐξ Ἰσραὴλ, πηλῷ καὶ πλινθείᾳ τρυχομένοις· κατεστυγμένον τε ὅτι ποιεῖται τὸ ἄρσεν, τουτέστι, τὸ νενευκὸς εἰς ἀνδρείαν, δῆλον δὲ ὅτι τὴν ἐπ' ἀρεταῖς. Μονονουχὶ δὲ καὶ ἀποπνίγει τὸ μάχιμον τοῖς τῶν ἡδονῶν ἐγκαθιεὶς τέλμασιν, προσίεται δὲ τὸ μὴ εὐσθενὲς, καὶ ὡς ἄχρηστον ἀμαχεὶ τοῖς ἰδίοις ὑποφέρει ζυγοῖς, ἐκδείξειεν οὐκ ἀσυμφανῶς τὸ ῥίπτεσθαι μὲν δεῖν τὸ ἄρσεν ἐν ὕδασι λέγειν, ζωογονεῖσθαι δὲ τὸ θῆλυ. Τύπος γὰρ ἂν\n\nγένοιντο τῶν ἀφανεστέρων τὰ ὡς ἐν ὄψει τε καὶ ἐναργείᾳ. Οὐκοῦν ἄνωθέν τε καὶ ἐκ πατέρων ἠῤῥωστηκότες τὴν ἁμαρτίαν, καὶ τῇ τῶν ἀγαθῶν ἐνδείᾳ πεπιεσμένοι, τάχα που καὶ ἀβουλήτως οἱ τάλανες τῷ τῆς κακίας ἐξάρχοντι Σατανᾷ κατεζεύγμεθα, καὶ τοῖς τῆς φαυλότητος ἐπιστάταις ὑπενηνέγμεθα, φημὶ δὴ τοῖς ἀκαθάρτοις δαίμοσι, καὶ ἦν ἐν λοίσθῳ τοῦ παντὸς ἤδη κακοῦ τὰ καθ' ἡμᾶς, ἐκλελοιπότος οὐδενὸς τῶν εἰς ἀθλιότητα καὶ ταλαιπωρίαν, πλὴν ἠλέει Θεὸς, ἐξείλετό τε καὶ σέσωκε. Καὶ τίνα δὴ τρόπον, διὰ τῶν ἐφεξῆς καὶ παρεζευγμένων εἰσόμεθα. Παροίσομεν γὰρ εἰς εἰκόνα καὶ ὑποτύπωσιν τῆς διὰ Χριστοῦ σωτηρίας τὰ ἐπὶ τῷ θεσπεσίῳ Μωσεῖ γεγραμμένα. δʹ. Ἦν δέ τις ἐκ τῆς φυλῆς Λευῒ, ὃς ἔλαβεν ἐκ τῶν θυγατέρων Λευῒ, καὶ ἔσχεν αὐτὴν, καὶ ἐν γαστρὶ ἔλαβεν, καὶ ἔτεκεν ἄρσεν. Ἰδόντες δὲ αὐτὸ ἀστεῖον, ἐσκέπασαν αὐτὸ μῆνας τρεῖς.","english":"That glory and wealth are reckoned to be, and are, for the unclean demons and Satan himself, and that our random distraction, and the labors of the flesh, and zeal that looks to the more earthly things, is theirs—the raising of cities for Pharaoh by the Israelites, who were worn out with clay and brickmaking, would hint at this enigmatically; and it is loathed that he makes the male, that is, what inclines toward manliness—clearly, that is, manliness in virtues. And he all but strangles the warlike element by casting it into the marshes of pleasures, while he receives what is not strong, and as useless, without a fight, he brings it under his own yokes. He would show not indistinctly that the male must be cast into the waters, but the female kept alive. For these things, as they are in sight and vividness, would become a type of the less visible things. Therefore, since we have been sick with sin from the beginning and from our fathers, and are pressed by the lack of good things, perhaps even unwillingly we wretches have been yoked to Satan, the leader of evil, and have been brought under the overseers of wickedness—I mean the unclean demons—and our affairs were already at the last of every evil, with nothing of misery and wretchedness left out, except that God had mercy, and delivered and saved us. And in what manner, we shall know through what follows and is joined to it. For we shall bring forward, as an image and pattern of the salvation through Christ, what is written concerning the divine Moses. 4. Now there was a certain man from the tribe of Levi, who took one of the daughters of Levi and had her, and she conceived in the womb and bore a male. And seeing that he was beautiful, they hid him three months.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":377,"ref":"p377","source":"Ἐπειδὴ δὲ οὐκ ἠδύναντο ἔτι κρύπτειν αὐτὸ, ἔλαβεν ἡ μήτηρ αὐτοῦ θίβην, καὶ κατέχρισεν αὐτὴν ἀσφάλτῳ πίσσῃ, καὶ ἐνέβαλε τὸ παιδίον εἰς αὐτὴν, καὶ ἔθηκεν αὐτὴν εἰς τὸ ἕλος περὶ τὸν ποταμόν. Καὶ κατεσκόπευεν ἡ ἀδελφὴ αὐτοῦ μακρόθεν, μαθεῖν τί τὸ ἀποβησόμενον αὐτῷ. Κατέβη δὲ ἡ θυγάτηρ Φαραὼ λούσασθαι ἐπὶ τὸν ποταμὸν, καὶ αἱ ἅβραι αὐτῆς παρεπορεύοντο παρὰ τὸν ποταμόν. Καὶ ἰδοῦσα θίβην ἐν τῷ ἕλει, ἀποστείλασα τὴν ἅβραν, ἀνείλετο αὐτήν. Ἀνοίξασα δὲ, ὁρᾷ παιδίον κλαῖον ἐν τῇ θίβῃ, καὶ ἐφείσατο αὐτοῦ ἡ θυγάτηρ Φαραὼ, καὶ ἔφη· Ἀπὸ τῶν παιδίων τῶν Ἑβραίων τοῦτο. Καὶ εἶπεν ἡ ἀδελφὴ αὐτοῦ τῇ θυγατρὶ Φαραώ· Θέλεις καλέσω σοι γυναῖκα τροφεύουσαν ἐκ τῶν Ἑβραίων, καὶ θηλάσει σοι τὸ παιδίον; Ἡ δὲ εἶπε· Πορεύου. Ἀπελθοῦσα δὲ ἡ νεᾶνις ἐκάλεσε τὴν μητέρα τοῦ παιδίου. Εἶπε δὲ αὐτῇ ἡ θυγάτηρ Φαραώ· Διατήρησόν μοι τὸ παιδίον τοῦτο, καὶ θήλασόν μοι αὐτὸ, ἐγὼ δὲ δώσω σοι τὸν μισθόν. Ἔλαβε δὲ ἡ γυνὴ τὸ παιδίον, καὶ ἐθήλασεν αὐτόν. Ἀνδρυνθέντος δὲ ἤδη τοῦ παιδίου, εἰσήγαγεν αὐτὸ πρὸς τὴν θυγατέρα Φαραὼ, καὶ ἐγενήθη αὐτῇ εἰς υἱόν. Ἐπωνόμασε δὲ τὸ ὄνομα αὐτοῦ, Μωσῆς, λέγουσα· Ἐκ τοῦ ὕδατος ἀνειλόμην αὐτόν. Ἐπειδὴ γὰρ ὁ Θεὸς καὶ Πατὴρ ἠλέει λοιπὸν τὴν ὑπ' οὐρανὸν, ἀνοσίῳ τυράννῳ καὶ ὠμοτάτῳ λῃστῇ θητεύουσαν, τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, κατὰ τὸ γεγραμμένον, ἀλλ' ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν. Ἐν μορφῇ γὰρ ὑπάρχων καὶ ἰσότητι τῇ πρὸς αὐτὸν, ὁ ἐξ αὐτοῦ τε καὶ ἐν αὐτῷ κατὰ φύσιν Υἱὸς, καθεὶς ἑαυτὸν εἰς κένωσιν, γέγονε καθ' ἡμᾶς, ὥς φησιν ὁ σοφὸς εὐαγγελιστὴς Ἰωάννης, εἰς τὰ ἴδια ἦλθεν.","english":"But when they could no longer hide it, his mother took a basket and coated it with asphalt and pitch, and put the child into it, and set it in the marsh by the river. And his sister watched from a distance, to learn what would become of him. And the daughter of Pharaoh went down to bathe at the river, and her maidservants walked along by the river. And seeing a basket in the marsh, she sent her maidservant and took it up. And opening it, she sees a child weeping in the basket, and the daughter of Pharaoh spared him, and said, \"This is one of the children of the Hebrews.\" And his sister said to the daughter of Pharaoh, \"Do you wish me to call for you a woman who nurses from among the Hebrews, and she will nurse the child for you?\" And she said, \"Go.\" And the young woman went and called the mother of the child. And the daughter of Pharaoh said to her, \"Keep this child for me, and nurse it for me, and I will give you your wage.\" And the woman took the child and nursed him. And when the child had already grown, she brought him to the daughter of Pharaoh, and he became her son. And she named him Moses, saying, \"From the water I took him up.\" For since God and the Father was now having mercy on what is under heaven, which was enslaved to an unholy tyrant and a most savage robber, he did not spare his own Son, as it is written, but delivered him up for us all. For existing in the form and equality that is toward him, the Son who is from him and in him by nature, having brought himself down into emptying, became as we are, as the wise evangelist John says, \"He came to his own.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":378,"ref":"p378","source":"Ἀπεστάλη γὰρ, ὡς αὐτός πού φησιν, εἰς τὰ ἀπολωλότα πρόβατα οἴκου Ἰσραήλ· ἀλλ' οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. Τοιγάρτοι καὶ λίαν ἐπῃτιᾶτο αὐτοὺς διὰ φωνῆς Ἡσαΐου λέγων· Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, ἡ γῆ, ὅτι Κύριος ἐλάλησεν· Υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν. Ἔγνω βοὺς τὸν κτησάμενον, καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ, Ἰσραὴλ δέ με οὐκ ἔγνω, καὶ ὁ λαός με οὐ συνῆκε. Προσκεκρουκότων δὴ οὖν τῶν ἐξ αἵματος Ἰσραὴλ καὶ τὸν φύσει τε καὶ ἀληθῶς Δεσπότην οὐκ ἐπεγνωκότων, εἰσκέκληνται διὰ πίστεως οἱ τῶν εἰδώλων προσκυνηταὶ, καὶ ἡ τῶν ἀθέων ἀνοσία τε καὶ βδελυρωτάτη πληθὺς ἐπέγνω τὸν Λυτρωτήν. Καὶ τοῦτο ἦν ἄρα τὸ διὰ φωνῆς προφητῶν τοῖς ἐξ Ἰσραὴλ προαναφωνούμενον· Καθέστηκα ἐφ' ὑμᾶς σκοπούς. Ἀκούσατε τῆς φωνῆς τῆς σάλπιγγος· καὶ εἶπαν· Οὐκ ἀκουσόμεθα. Διὰ τοῦτο ἤκουσε τὰ ἔθνη, καὶ οἱ ποιμαίνοντες τὰ ποίμνια αὐτῶν. Ἄκουε, γῆ· Ἰδοὺ ἐγὼ ἐπάγω ἐπὶ τὸν λαὸν τοῦτον κακὰ, τὸν καρπὸν ἀποστροφῆς αὐτῶν, ὅτι τῷ λόγῳ μου οὐ προσέσχον, καὶ τὸν νόμον μου ἀπώσαντο. Ἄθρει δὴ οὖν, ἄθρει περιφανῶς τὸ μυστήριον, καὶ ὡς ἔν γε τοῖς κατὰ Μωσέα, καθάπερ ἔφην ἀρτίως. Γέγονε μὲν ὁ θεσπέσιος Μωσῆς ἐκ φυλῆς τε καὶ αἵματος τοῦ Λευΐ. Κεχρημάτικε δὲ καὶ αὐτὸς ὁ Ἐμμανουὴλ, ὅσιός τε καὶ ἄκακος, καὶ ἀρχιερεὺς ὅλος ὢν ἱερός· εἰ καὶ ἐκ τῆς Ἰούδα νοοῖτο φυλῆς, ἵνα καὶ ὑμνητὸς καὶ βασιλεὺς εἶναι πιστεύηται, καὶ ὅτι μὴ κατὰ σάρκα τὸ ἱερὸν αὐτῷ, καθάπερ ἀμέλει καὶ τοῖς Ἰουδαίων καθηγηταῖς, ἀλλ' ὡς Θεῷ τε καὶ βασιλεῖ τῶν ὅλων ἐν ἁγιασμῷ τε καὶ δόξῃ.","english":"For he was sent, as he himself says somewhere, to the lost sheep of the house of Israel; but his own did not receive him. Therefore he also reproached them exceedingly through the voice of Isaiah, saying: Hear, O heavens, and give ear, O earth, for the Lord has spoken: I have begotten sons and raised them up, but they have rejected me. The ox knows its owner, and the donkey the manger of its lord, but Israel did not know me, and the people did not understand me. Since, then, those of the blood of Israel had stumbled and had not recognized the Master who is so by nature and truly, the worshippers of idols have been called in through faith, and the unholy and most abominable multitude of the godless has recognized the Redeemer. And this, then, was what was foretold to those of Israel through the voice of the prophets: I have set watchmen over you. Hear the voice of the trumpet; and they said: We will not hear. Therefore the nations heard, and those who shepherd their flocks. Hear, O earth: Behold, I am bringing evil upon this people, the fruit of their turning away, because they did not attend to my word, and they thrust away my law. Observe, then, observe clearly the mystery, and how it is in the things according to Moses, just as I said a moment ago. The inspired Moses was of the tribe and blood of Levi. But Emmanuel himself also has been designated, holy and guileless, being wholly a sacred high priest; even if he is understood to be of the tribe of Judah, so that he may be believed to be both praised and king, and because his priesthood is not according to the flesh, as indeed was the case with the leaders of the Jews, but as God and king of all things in holiness and glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":379,"ref":"p379","source":"Οὐκοῦν ὁ τύπος ἐν σαρκικοῖς, ἵν' ὑπὲρ σάρκα τὸ ἀληθὲς, τουτέστι Χριστὸς, ὃς\n\nἀρτιγενὲς νοεῖται παιδίον διά τοι τὴν τῆς θεότητος ἀκακίαν, ἤγουν ὅτι γέγονε νέα κτίσις. Ἀποδυσάμενοι γὰρ τὴν ἐν φθορᾷ παλαίωσιν, εἰς καινότητα ζωῆς μετακεχωρήκαμεν ἐν αὐτῷ. Νέα δὲ ὥσπερ κτίσις τὸ βρέφος. Ὅτι δὲ ἀκακίας σύμβολον τὸ ἀρτιγενές ἐστι παιδίον, ἀταλαίπωρον ἰδεῖν καὶ ἐξ αὐτῶν, εἴπερ ἕλοιτό τις, τῶν τοῦ Σωτῆρος παραδεῖξαι λόγων. Γύναια μὲν γὰρ προσεπόθει ποτὲ, καὶ δὴ καὶ βρέφη προσῆγον, ἵνα ἐπιθῇ αὐτοῖς τὰς χεῖρας, καθὰ γέγραπται. Ὄχλον δὲ νομίσαντες εἶναι, ἀπεῖργον οἱ μαθηταί. Ὁ δὲ πρὸς αὐτούς· Ἄφετε τὰ παιδία, φησὶ, καὶ μὴ κωλύσητε αὐτὰ ἔρχεσθαι πρός με· τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. Ἐπειδὴ δέ ποτε καὶ διαλογισμὸς εἰσῆλθεν ἐν αὐτοῖς, τίς ἄρα μείζων ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ἔφη γὰρ οὕτως ἡμῖν ὁ σοφὸς εὐαγγελιστής· ἐπιλαβόμενος, φησὶ, παιδίον, ἔστησεν αὐτὸ ἐν μέσῳ, καὶ εἶπεν· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία ταῦτα, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. Καὶ τί τὸ στραφῆναι, καὶ τοῖς παιδίοις ἡμᾶς ἐξομοιοῦσθαι φιλεῖν, διεσάφει γράφων ὁ μακάριος Παῦλος· Ἀδελφοὶ, μὴ παιδία γίνεσθε ταῖς φρεσὶν, ἀλλὰ τῇ κακίᾳ νηπιάζετε· ταῖς δὲ φρεσὶ τέλειοι γίνεσθε. Ἄραρεν οὖν ὅτι διὰ τὴν τῆς θεότητος ἀκακίαν ὡς ἐν νηπίῳ Χριστὸς σημαίνεται. Σεσίγηται δὲ καὶ ἐν τοῖς ἱεροῖς Γράμμασιν οἰκονομικῶς ὁ Μωσέως πατήρ. Καὶ γὰρ ἐνὸν εἰπεῖν· Ὁ δεῖνα τυχὸν ἔλαβεν ἐκ τῶν θυγατέρων Λευΐ·","english":"The type, then, is in fleshly things, so that the truth may be beyond the flesh—that is, Christ, who is conceived as a newborn child because of the guilelessness of his divinity, that is, because he has become a new creation. For having put off the oldness that is in corruption, we have passed over into newness of life in him. And the infant is, as it were, a new creation. That the newborn child is a symbol of guilelessness is easy to see, if one wishes, even from the words of the Savior themselves. For women once brought infants to him, and they were bringing children so that he might lay his hands on them, as it is written. But the disciples, thinking it was a crowd, were rebuking them. And he said to them: Let the children alone, and do not hinder them from coming to me, for of such is the kingdom of heaven. And since at some point a dispute also arose among them as to who was greater in the kingdom of heaven—for thus the wise evangelist said to us: taking a child, he said, he stood it in their midst and said: Amen, amen, I say to you, unless you turn and become like these children, you will not enter the kingdom of heaven. And what it means to turn and to love to be made like children, the blessed Paul made clear when he wrote: Brothers, do not become children in your minds, but be infants in evil; but in your minds be mature. So it is clear that because of the guilelessness of his divinity Christ is signified as in an infant. And in the sacred Scriptures the father of Moses has been passed over in silence by the divine plan. For though it was possible to say: Such-and-such a one, perhaps, took one of the daughters of Levi—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":380,"ref":"p380","source":"τὸ δὲ, Ἦν τις, φησὶν, ὅτι καὶ ἀπάτωρ τὸ κατὰ σάρκα Χριστὸς πλαγίως ὑποδηλῶν, πλὴν ἐν ὑποψίᾳ γέγονε πατήρ· ἐνομίζετο γὰρ υἱὸς εἶναι Ἰωσήφ. Ἀλλ' ἦν ἀστεῖον, φησὶ, τὸ παιδίον. Καὶ γὰρ ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων ὠνόμασταί τε καὶ ἔστι Χριστός. Ἐπεφώνει δὲ αὐτῷ καὶ ἑτέρωθί που πάλιν ὁ θεσπέσιος Δαβίδ· Περίζωσαι τὴν ῥομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατὲ τῇ ὡραιότητί σου καὶ τῷ κάλλει σου. Νοητέον δὲ ὅτι τὸ κάλλος τὸ ὡς ἐν δόξῃ τε, φημὶ, καὶ φύσει τῆς ὑπὲρ πάντα θεότητος οὐκ ἂν ἐνδοιάσειέ τις· οὐ γὰρ δή που τὰ σαρκὸς αὐχήματα περιθείη τις αὐτῷ Χριστῷ, καὶ εἰς δόξαν αὐτοῦ καταλογιεῖται, πολλοῦ γε δεῖ. Κένωσις γὰρ αὐτῷ καὶ ταπείνωσις τῆς μετὰ σαρκὸς οἰκονομίας ὅλον ἐστὶ τὸ μυστήριον. Γράφει δέ που καὶ ὁ προφήτης Ἡσαΐας περὶ αὐτοῦ· Καὶ εἴδομεν αὐτὸν, καὶ οὐκ εἶχεν εἶδος, οὐδὲ κάλλος, ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον, ἐκλεῖπον παρὰ πάντας τοὺς υἱοὺς τῶν ἀνθρώπων. Καὶ οὐ δή πού φαμεν, ὅτι τῶν τῆς θεότητος αὐχημάτων ὁ τοῦ προφήτου καταγορεύει λόγος, ἐκεῖνο δὲ μᾶλλον ἀναπείθει νοεῖν, ὅτι τῇ τῆς θεότητος δόξῃ συγκρινόμενα τὰ σαρκὸς, οὐδενὸς ἄξια φανεῖται λόγου. Ἐν εἴδει γὰρ πέφηνεν ὁ Υἱὸς τῷ λίαν ἀκαλλεστάστῳ. Θεὸς γὰρ ὢν κατὰ φύσιν, γέγονε καθ' ἡμᾶς. Ἀμέτρητον δὲ τὸ μεσολαβοῦν, καὶ ἀσυγκρίτοις διαφοραῖς μειονεκτεῖται Θεοῦ τὸ ἀνθρώπινον. εʹ.","english":"But the phrase \"There was a certain man,\" he says, indirectly intimating that Christ was without a father according to the flesh, except that he came to be a father in suspicion; for he was thought to be the son of Joseph. But the child, he says, was beautiful. For he has been named, and is, Christ, fair in beauty beyond the sons of men. And elsewhere again the inspired David cried out to him: Gird your sword upon your thigh, O mighty one, in your beauty and your comeliness. But one must understand that the beauty which is, I mean, in the glory and nature of the divinity beyond all things, no one would doubt; for surely no one would put around Christ the boasts of the flesh, and reckon them to his glory—far from it. For his emptying and humiliation in the economy with the flesh is the whole mystery. And the prophet Isaiah also writes somewhere about him: And we saw him, and he had no form nor beauty, but his form was dishonored, failing beyond all the sons of men. And we surely do not say that the prophet's word accuses the boasts of his divinity, but rather it persuades us to understand that the things of the flesh, compared with the glory of the divinity, will appear worthy of no account. For the Son appeared in form to the most uncomely. For being God by nature, he became as we are. But the interval is immeasurable, and human nature is surpassed by God with incomparable differences. 5.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":381,"ref":"p381","source":"Ἄθρει δὲ ὅπως πᾶν ἄρσεν ἐπιβουλεύεσθαι προστεταχότος τοῦ Φαραὼ, κρύπτει μὲν τὸ βρέφος ἡ τεκοῦσα γυνὴ, καθιεῖσα δὲ μετὰ τοῦτο καὶ ἐγκατακλείσασα τῇ θίβῃ, ἤτοι τῇ κλειστῇ, ῥίπτει μὲν αὐτὸ ἐν τοῖς ἕλεσιν, ἀναλαμβάνει δὲ παραχρῆμα παρ' αὐτοῖς εὑροῦσα τοῖς ὕδασιν ἡ τοῦ διώκοντος παῖς, καὶ ἀνοίγει μὲν τὴν θίβην, εἶτα κλαῖον εὑροῦσα τὸ βρέφος. ὅτι τε Ἑβραῖος εἴη συνίησιν ἀκριβῶς, καὶ ἀναδίδωσι τρέφειν τῇ τεκούσῃ, πάλιν μισθὸν τῶν τροφῶν ὑποσχομένη. Τίνα δὴ νοῦν ἐφαρμόσαιμεν ἂν τοῖς τοιοῖσδε λόγοις; ἢ τί τὸ μυστήριον περιαθρεῖν ἀναγκαῖον; Πρὸ μὲν γὰρ τῆς τοῦ Σωτῆρος ἡμῶν ἐπιδημίας οὐκ ἦν ἐπὶ τῆς γῆς τὸ ἄρσεν ἀνεπιβούλευτον. Ἄρσεν δὲ νοοῦμεν τὸ ὡς ἐν ἀνδρείᾳ τῇ πνευματικῇ, καὶ ἧς ἂν εἶεν καρποὶ τὰ ἁνδάνοντα τῷ Θεῷ. Οὐκοῦν ἐν κινδύνῳ τὸ ἄρσεν, μονονουχὶ ταῖς κοσμικαῖς ἡδοναῖς οἷά τε βορβόροις ἢ τέλμασιν ἐγκαθιέντος τοῦ Σατανᾶ, καὶ ἐναποπνίγοντος τοὺς παραιτουμένους τὸ ἄναλκι καὶ θηλυπρεπὲς, τὸ ὡς ἐν ἤθει φημὶ καὶ τρόποις. Τοιγάρτοι καὶ ἔφασκον οἱ Πνευματοφόροι κατατεθηπότες, οἶμαί που, τὴν ἀπάντων ἐκτροπὴν ἐπὶ τὸ μὴ ἔχον ὀρθῶς· Πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός. Ἦν γὰρ ἤδη πως καὶ ἀνεπιτήδευτον παντελῶς ἅπασιν ἀνθρώποις τὸ ἀγαθὸν, οὐκ ἀφιέντος ἀνδρίζεσθαι","english":"Observe how, when Pharaoh had ordered every male to be plotted against, the woman who had given birth hid the infant, and after that, having lowered him down and enclosed him in the basket—that is, the closed vessel—she cast him into the marshes; but the daughter of the persecutor, finding him at once among those very waters, took him up, and opened the basket, and then found the infant weeping. She understands precisely that he is a Hebrew, and gives him back to the woman who bore him to be nursed, she again promising wages for the nursing. What meaning, then, should we apply to such words? Or what mystery is it necessary to examine closely? For before the coming of our Savior, the male was not unplotted-against upon the earth. And we understand \"male\" as that which is in spiritual manliness, and whose fruits are the things pleasing to God. Therefore the male is in danger, since Satan, so to speak, lowers him into worldly pleasures as into mire or marshes, and suffocates those who reject the weak and womanish—I mean in character and manners. Wherefore also the Spirit-bearers, marveling, I suppose, at the turning aside of all to what is not right, said: All have turned aside, together they have become useless; there is none who does good, there is not even one. For already the good was in a manner wholly unpracticed by all men, since he did not permit them to act manfully","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":382,"ref":"p382","source":"τοῦ τῆς ἁμαρτίας εὑρετοῦ. Ἐπειδὴ δὲ γέγονε μεθ' ἡμῶν, καὶ τοῖς ἐπιβουλευομένοις ἐναρίθμιος ἦν ὁ Ἐμμανουὴλ, τὸ φύσει τε καὶ ἀληθῶς ἄῤῥεν βρέφος, τουτέστι τὸ θρύπτεσθαι μὴ εἰδός· οὐ γὰρ μεμαλάκισται πρὸς ἁμαρτίαν· διέλαθε μὲν ἐν ἀρχαῖς τὸν ἄρχοντα τοῦ αἰῶνος τούτου· κέκρυπται γὰρ τὸ παιδίον, τουτέστι Μωσῆς· ἐπειδὴ δὲ προῆλθεν εἰς ἡλικίαν, τοῖς τοῦ διαβόλου στρατηγήμασι κατατεθηγμένη πρὸς μιαιφονίαν ἡ τεκοῦσα Συναγωγή· πέφηνε γὰρ ἐξ Ἰουδαίων ὁ κατὰ σάρκα Χριστός· κατέκλεισεν ἐν μνημείῳ. Τύπος δ' ἂν γένοιτο καὶ τοῦδε σαφὴς διὰ χειρὸς ὥσπερ τῆς ἰδίας μητρὸς ἐν τῇ καλουμένῃ θίβῃ καθιέμενος ὁ Μωσῆς, καὶ πρός γε τούτοις ἐκτιθέμενος. Ἠλλοτρίωσε γὰρ ἑαυτῆς τὸν Ἐμμανουὴλ ἡ τῶν Ἰουδαίων Συναγωγή. Ἀλλ' ἥ γε τοῦ Φαραὼ θυγάτηρ, τουτέστιν, ἡ ἐξ ἐθνῶν Ἐκκλησία, καίτοι πατέρα ποτὲ λαχοῦσα τὸν Σατανᾶν, εὑρίσκει παρ' ὕδασιν, ὧν ἂν νοοῖτο τύπος τὸ ἅγιον βάπτισμα, δι' οὗ καὶ ἐν ᾧ Χριστὸς εὑρίσκεται, καὶ ἀνοίγει τὴν θίβην. Ὅτι γὰρ οὐ μεμένηκεν ἐν νεκροῖς, ἀνεβίω δὲ μᾶλλον πατήσας τὸν θάνατον, ἔξω τε μνημείου γέγονε, πεπιστεύκασιν ἀληθῶς οἱ διὰ πίστεως εὑρηκότες τὸν δι' ἡμᾶς εἰς θάνατον, ἵνα καὶ ὑπὲρ ἡμῶν εἰς ζωήν. Εὑρίσκει δὲ κλαῖον τὸ παιδίον. Περιτευξόμεθα δὲ καὶ ἡμεῖς τῷ Χριστῷ τὴν τῶν Ἰουδαίων ἀνοσιότητα, καὶ τὰ εἰς αὐτὸν γεγονότα διηγουμένῳ, μονονουχὶ δὲ καὶ κλαίοντι. Δυσφορητικῶς γάρ φησιν· Ὤρυξαν χεῖράς μου καὶ πόδας μου, ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου. Αὐτοὶ δὲ κατενόησαν, καὶ ἐπεῖδόν με· διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. Καὶ μὴν καὶ ἑτέρωθί που·","english":"of the inventor of sin. But since Emmanuel has come to be with us, and was counted among those plotted against—the child that is by nature and truly male, that is, the one who does not know how to be pampered; for he has not been softened toward sin—he escaped the notice of the ruler of this age in the beginning; for the child was hidden, that is, Moses; but when he came to maturity, the Synagogue that gave him birth, sharpened by the devil's stratagems for murder—for the Christ according to the flesh appeared from the Jews—shut him up in a tomb. And a clear type of this too would be Moses, lowered as if by his own mother's hand into the so-called basket, and besides this, exposed. For the Synagogue of the Jews alienated Emmanuel from herself. But Pharaoh's daughter—that is, the Church from the Gentiles—though she once had Satan as a father, finds him by the waters, of which the holy baptism would be understood as the type, through which and in which Christ is found, and she opens the basket. For that he did not remain among the dead, but rather came back to life after trampling death, and came out of the tomb, those who through faith have truly found the one who for our sake came to death, so that he might also for our sake come to life, have believed. And she finds the child weeping. And we too shall encounter Christ recounting the impiety of the Jews and the things done against him, and, so to speak, even weeping. For he says with distress: They dug my hands and my feet, they counted all my bones. But they looked and stared at me; they divided my garments among themselves, and cast lots for my clothing. And indeed also somewhere else:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":383,"ref":"p383","source":"Ἔδωκαν εἰς τὸ βρῶμά μου χολὴν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος. Ὅτι δὲ καὶ ἐξ Ἰουδαίων πέφηνεν ὁ Χριστὸς, ἐπέγνω τε καὶ πεπίστευκεν ἡ ἐξ ἐθνῶν Ἐκκλησία. Εἶπε γὰρ, φησὶν, ἡ θυγάτηρ Φαραώ· Ἀπὸ τῶν παιδίων τῶν Ἑβραίων τοῦτο. Πλὴν ὅτι κατὰ καιροὺς παρὰ τῆς ἐξ ἐθνῶν Ἐκκλησίας δέξεται Χριστὸν ἡ τῶν Ἰουδαίων Συναγωγὴ, μυσταγωγούμενοι δηλονότι τὸ ἐπ' αὐτῷ μυστήριον, παραδείξειεν ἂν καὶ λίαν ἀμογητὶ ἐκ τῆς θυγατρὸς Φαραὼ παραδέξασθαι τὸ παιδίον τὴν τεκοῦσαν αὐτό. Ἐκθεμένη γὰρ ὥσπερ τὸν Ἰησοῦν ἡ τῶν Ἰουδαίων Συναγωγὴ, καὶ ἀποβαλοῦσα ταῖς ἀπειθείαις, ἐν τελευταίοις αὐτὸν καιροῖς παραδέξεται ταῖς τῆς Ἐκκλησίας μυσταγωγουμένη φωναῖς. Καὶ ὅτι μὴ ἀκερδὲς, ἀλλ' ἐν μεγάλαις ἐλπίσι τὸ χρῆμα αὐτὴ λοιπὸν ἀναπεπεισμένη. Θέα γὰρ ὅπως ἡ τοῦ Φαραὼ θυγάτηρ μισθοὺς ἐπηγγέλλετο τῇ Μωσέως μητρὶ, παιδοκομεῖν ἑλομένῃ τὸ ἐξ αὐτῆς. Οὐκοῦν ἡ Μωσέως γένεσις καὶ τὰ ἐπ' αὐτῷ κατασημήνειεν ἂν καὶ μάλα σαφῶς τοῖς ἀρτίφροσι τὸ Χριστοῦ μυστήριον, δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς ἀπεράντους αἰῶνας. Ἀμήν. Ἔτι περὶ Μωσέως. ʹ. Τὴν Μωσέως γένεσιν πολυπραγμονοῦντες, ὡς ἔνι τὸ Χριστοῦ μυστήριον διεδείκνυμεν τῆς τῶν νοημάτων ἰσχνότητος διαγραφούσης αὐτὸν οἰκονομικῶς ἐν ἀρτιγενεῖ νηπίῳ, διά τοι τὴν τῆς θεότητος ἀκακίαν, καὶ τὸ ἀκάκουργον παντελῶς, καὶ τὸ εἰς ἅπαν ἁπλοῦν, ἤγουν ὅτι νέα πέφηνε κτίσις. Ἀλλὰ φέρε δὴ πάλιν καὶ καθ' ἕτερον τρόπον καταθρήσωμεν ἐν αὐτῷ τὸν Ἐμμανουὴλ μορφούμενον. Τέλος γὰρ νόμου καὶ προφητῶν ὁ Χριστός.","english":"They gave me gall for my food, and for my thirst they gave me vinegar to drink. And that Christ appeared from the Jews, the Church from the Gentiles has both recognized and believed. For, it says, Pharaoh's daughter said: \"This is one of the Hebrew children.\" Moreover, that in due time the Synagogue of the Jews will receive Christ from the Church of the Gentiles—being initiated, clearly, into the mystery concerning him—the daughter of Pharaoh would demonstrate very effortlessly, in that she received the child from the one who bore him. For just as the Synagogue of the Jews exposed Jesus and cast him off through their disobedience, so in the last times it will receive him, being initiated by the voices of the Church. And that this matter is not without profit, but involves great hopes, she is now fully persuaded. For see how Pharaoh's daughter promised wages to Moses' mother, when she chose to nurse the child born of her. Therefore the birth of Moses and the events concerning him would signify the mystery of Christ very clearly to those of sound mind, through whom and with whom be glory to God and the Father with the Holy Spirit, now and always and unto the endless ages. Amen. Still concerning Moses. 10. Inquiring diligently into the birth of Moses, we demonstrated, as far as possible, the mystery of Christ, the subtlety of the meanings delineating him economically in a newborn infant, because of the guilelessness of the divinity, and his complete freedom from craft, and his simplicity in all things—that is, that he appeared as a new creation. But come, let us again, in another way as well, observe Emmanuel being formed in him. For Christ is the end of the law and the prophets.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":384,"ref":"p384","source":"Ἐγένετο τοίνυν, φησὶν, ἐν ταῖς ἡμέραις ταῖς πολλαῖς ἐκείναις, μέγας γενόμενος Μωσῆς ἐξῆλθε πρὸς τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ· κατανοήσας δὲ τὸν πόνον αὐτῶν, ὁρᾷ ἄνθρωπον Αἰγύπτιον τύπτοντα Ἑβραῖον τῶν ἀδελφῶν ἑαυτοῦ· καὶ πατάξας τὸν Αἰγύπτιον, ἔκρυψεν αὐτὸν ἐν τῇ ἄμμῳ. Ἐξελθὼν δὲ τῇ ἡμέρᾳ δευτέρᾳ, ὁρᾷ δύο ἄνδρας Ἑβραίους διαπληκτιζομένους, καὶ λέγει τῷ ἀδικοῦντι· Διατί σὺ τύπτεις τὸν πλησίον; Ὁ δὲ εἶπε· Τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ' ἡμᾶς; Ἢ ἀνελεῖν με σὺ θέλεις, ὃν τρόπον ἀνεῖλες χθὲς τὸν Αἰγύπτιον; Ἐφοβήθη δὲ Μωσῆς, καὶ εἶπεν· Εἰ οὕτως ἐμφανὲς γέγονε τὸ ῥῆμα τοῦτο; Ἤκουσε δὲ Φαραὼ τὸ ῥῆμα τοῦτο, καὶ ἐζήτει ἀνελεῖν τὸν Μωσῆν. Ἀνεχώρησε δὲ Μωσῆς ἀπὸ προσώπου Φαραὼ, καὶ κατῴκησεν ἐν\n\nγῇ Μαδιάμ. Ἐλθὼν δὲ ἐν τῇ γῇ Μαδιὰμ, ἐκάθισεν ἐπὶ τοῦ φρέατος. Τῷ δὲ ἱερεῖ Μαδιὰμ ἦσαν ἑπτὰ θυγατέρες ποιμαίνουσαι τὰ πρόβατα τοῦ πατρὸς αὐτῶν Ἰοθόρ. Παραγενόμεναι δὲ ἤντλουν, ἕως ἔπλησαν τὰς δεξαμενὰς, ποτίσαι τὰ πρόβατα τοῦ πατρὸς αὐτῶν Ἰοθόρ. Παραγενόμενοι δὲ οἱ ποιμένες ἐξέβαλον αὐτάς· ἀναστὰς δὲ Μωσῆς ἐῤῥύσατο αὐτὰς, καὶ ἤντλησεν αὐταῖς, καὶ ἐπότισε τὰ πρόβατα αὐτῶν. Παρεγένοντο δὲ πρὸς Ῥαγουὴλ τὸν πατέρα αὐτῶν. Ὁ δὲ εἶπεν αὐταῖς· Τί ὅτι ἐταχύνατε τοῦ παραγενέσθαι σήμερον; Αἱ δὲ εἶπον· Ἄνθρωπος Αἰγύπτιος ἐῤῥύσατο ἡμᾶς ἐκ τῶν ποιμένων, καὶ ἤντλησεν ἡμῖν, καὶ ἐπότισε τὰ πρόβατα ἡμῶν. Ὁ δὲ εἶπε ταῖς θυγατράσιν αὐτοῦ· Καὶ ποῦ ἔστι; καὶ ἵνα τί οὕτως καταλελοίπατε τὸν ἄνθρωπον; Καλέσατε οὖν αὐτὸν ὅπως φάγῃ ἄρτον.","english":"It came to pass, then, he says, in those many days, when Moses had grown great, that he went out to his brothers, the sons of Israel. And having considered their distress, he sees an Egyptian man striking a Hebrew, one of his own brothers. And having struck the Egyptian, he hid him in the sand. And going out on the second day, he sees two Hebrew men quarreling, and he says to the one doing wrong: Why do you strike your neighbor? But he said: Who appointed you a ruler and judge over us? Or do you wish to kill me in the manner you killed the Egyptian yesterday? But Moses was afraid, and said: Has this matter become so evident? But Pharaoh heard this matter, and sought to kill Moses. But Moses withdrew from the face of Pharaoh, and dwelt in the land of Midian. And having come into the land of Midian, he sat upon the well. But the priest of Midian had seven daughters, shepherding the sheep of their father Jothor. And having come, they drew water until they filled the troughs, to water the sheep of their father Jothor. But the shepherds came and drove them away; but Moses rose up and rescued them, and drew water for them, and watered their sheep. And they came to Rhaguel their father. But he said to them: Why is it that you have hurried to come today? But they said: An Egyptian man rescued us from the shepherds, and drew water for us, and watered our sheep. But he said to his daughters: And where is he? And why have you thus left the man behind? Call him, then, so that he may eat bread.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":385,"ref":"p385","source":"Κατῳκίσθη δὲ Μωσῆς παρὰ τῷ ἀνθρώπῳ, καὶ ἐξέδοτο Σεπφωρὰν τὴν θυγατέρα αὐτοῦ Μωσῇ γυναῖκα. Ἐν γαστρὶ δὲ συλλαβοῦσα ἡ γυνὴ ἔτεκεν υἱὸν, καὶ ἐπωνόμασε Μωσῆς τὸ ὄνομα αὐτοῦ Γηρσὰμ, λέγων, ὅτι Πάροικός εἰμι ἐν γῇ ἀλλοτρίᾳ. Ὧδε μὲν οὖν τὰ Μωσέως. Θεωρίας δὲ τῆς ἐσωτάτω συνθήσει πάλιν ἡμῖν ὁ λόγος, ἀπονέμοντες τῇ ἱστορίᾳ ὅτι μάλιστα τὸ πρέπον αὐτῇ· τὸ δὲ ὅσον ἂν φαίνοιτο ταῖς πνευματικαῖς ἀφηγήσεσιν ὑπηρετεῖν εὖ μάλα δυνάμενον, τοῦτο περιτρέπων εἰς οἰκονομίαν τὴν ἐπὶ Χριστῷ. ζʹ. Διεπύθου δὲ ὅτι μέγας γενόμενος Μωσῆς, ἐξῆλθε πρὸς τοὺς ἀδελφοὺς αὐτοῦ. Καὶ γάρ ἐστιν ἀληθὴς ὁ θεσπέσιος γράφων Παῦλος· Ὅτε δὲ ἦλθε τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ γενόμενον ἐκ γυναικὸς, γενόμενον ὑπὸ νόμον. Τίς δὴ οὖν ἄρα νοοῖτ' ἂν εἰκότως τῆς ἐνθάδε δηλουμένης ἀποστολῆς ὁ τρόπος, ἢ τί τὸ ἐκβεβηκέναι φήσομεν, κατιδεῖν ἀναγκαῖον. Ἢ γὰρ οὐχὶ τὸν ἐκ Θεοῦ Πατρὸς Λόγον ἐν τοῖς καθ' ἡμᾶς γεγονότα, τουτέστιν ἄνθρωπον, μονονουχὶ καὶ ἐκβεβηκέναι δώσομεν, ἔξω τε γενέσθαι τῆς θεοπρεποῦς ἐροῦμεν εὐκλείας, εἴπερ ἐστὶν ἀληθὲς, ὅτι πλούσιος ὢν ἐπτώχευσε, καὶ καθῆκεν ἑαυτὸν εἰς κένωσιν. Καὶ γοῦν ἐκπεπερασμένης ἤδη τῆς οἰκονομίας, ὅτε καὶ ἀναφοιτᾷν ἔμελλε πρὸς τὸν Πατέρα συνεδρεύσων αὐτῷ, καὶ τῶν ὑπερτάτων ἐπιβησόμενος θώκων· Πάτερ, φησὶ, δόξασόν με τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. Ὁ δὲ οὐρανοῦ καὶ γῆς Κύριος ὡς Θεὸς ἀνημμένος οὐσιωδῶς τῶν ὅλων τὸ κράτος, οὐκ ἂν ἐξοίχοιτό πως τῶν καθ' ἑαυτὸν ἐν τῇ δούλου μορφῇ γεγονώς·","english":"And Moses settled with the man, and he gave Sepphora his daughter to Moses as wife. And his wife conceived in the womb and bore a son, and Moses named his name Gersam, saying, \"I am a stranger in a foreign land.\" So much, then, for the things of Moses. But our discourse will again compose for us the contemplation of the innermost things, assigning to the history as much as is most fitting to it; but whatever would appear especially able to serve the spiritual narrations, this it turns into the economy that is in Christ. 7. But you have learned that Moses, having become great, went out to his brothers. For the inspired Paul is true when he writes: \"But when the fullness of time came, God sent forth his Son, born of a woman, born under the law.\" What manner, then, of the sending forth indicated here would one reasonably understand, or what shall we say the going out is? It is necessary to consider. For shall we not grant that the Word from God the Father, having become in our condition—that is, man—has, so to speak, gone out, and shall we say that he has come to be outside the glory befitting God, if indeed it is true that being rich he became poor, and emptied himself into kenosis? At any rate, when the economy had now been completed, when he was about to return to the Father to sit with him and to mount the highest thrones, he says: \"Father, glorify me with the glory which I had with you before the world was.\" But the Lord of heaven and earth, as God, having essentially the dominion of all things, would not in some way depart from his own proper state, having become in the form of a servant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":386,"ref":"p386","source":"ὁ δὲ ἐν ᾧ ζῶμεν, καὶ κινούμεθα, καὶ ἐσμὲν, εἰ μεθ' ἡμῶν ὁρῷτο γυμνὸς καὶ ἐν μνήμασιν, εἰ καὶ ἀνεβίω πάλιν ὡς ζωὴ, οὐκ αὐτῷ δόξειεν ἔξω γενέσθαι βραχὺ τῶν ὅτι μάλιστα πρεπόντων αὐτῷ. Εἶτα πῶς ἐνδοιάσειέ τις; Ἐκβέβηκε τοίνυν πρὸς τοὺς ἀδελφοὺς αὐτοῦ, τουτέστι, τοὺς υἱοὺς Ἰσραήλ. Αὐτῶν γὰρ αἱ ἐπαγγελίαι, αὐτῶν οἱ πατέρες, πρὸς οὓς τὰ ἐπηγγελμένα. Τοιγάρτοι ἔφασκεν· Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. Ἀλλὰ δεινὴν καὶ δύσοιστον ἀληθῶς ὑπομένοντας τὴν πλεονεξίαν (ἐπεπήδα γὰρ ὥσπερ συντρίβων ὁ Σατανᾶς), ἐλευθεροῦν ἐσκέπτετο, καὶ πόνου παντὸς ἀποφαίνειν ἀπηλλαγμένους. Ἀπεκτονὼς δὲ τρόπον τινὰ τὸν ἀδικεῖν ᾑρημένον, κατέκρυψεν εἰς γῆν, τουτέστιν, ἐν τοῖς ὑποχθονίοις ἐτίθει μέρεσι, κατακλείων εἰς ᾅδην. Τοῦτό τοί φημι τὸ ἐν ψάμμῳ κρύπτειν τεθνεῶτα τὸν Αἰγύπτιον. Ὅτι δὲ τὰ τῶν δαιμονίων θεομισῆ καὶ ἀκάθαρτα στίφη τῇ τοῦ Σωτῆρος ἡμῶν ἀῤῥήτῳ δυνάμει συνηλαύνετο εἰς τὸν ᾅδην, κατεδικάζετο δὲ τὴν ἄβυσσον οἰκεῖν, ἀναμάθοι τις ἂν καὶ μάλα ῥᾳδίως ἐκ τῶν εὐαγγελικῶν ἀναγνωσμάτων. Παρεκάλουν γὰρ αὐτὸν, φησὶν, οἱ δαίμονες, ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν. Ὡς γὰρ πληθύος ἤδη πολλῆς προαπεσταλμένης, οἱ περιλειφθέντες ἔτι προσιόντες παρεκάλουν ἀνεῖσθαι τέως αὐτοῖς τὸ τοῖς ἑτέροις συγκατακρίνεσθαι. Ὅτι δὲ κατῃκίζοντο τῆς εἰς ἡμᾶς ὠμότητος εἰσπραττόμενοι δίκας, καταθεῷτό τις ἂν, εἰ βούλοιτο, καὶ ἀμογητὶ, ἀνακεκραγότων ἀκούων· Ἔα, τί ἡμῖν καὶ σοὶ, Ἰησοῦ Ναζαρηνέ; Ἦλθεςὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς;","english":"But he in whom we live and move and have our being—if he were seen with us naked and among tombs, even if he had come to life again as life, it would not seem to him that he had fallen even a little short of what is most fitting for him. Then how could anyone doubt? He has gone out, therefore, to his brothers, that is, to the sons of Israel. For theirs are the promises, theirs the fathers, to whom the things promised were given. Therefore he said: \"I was not sent except to the lost sheep of the house of Israel.\" But those who were truly enduring a terrible and unbearable greed—for Satan was leaping upon them as if crushing them—he intended to set free, and to show them released from every toil. And having killed in a certain manner the one who had chosen to do injustice, he hid him in the earth, that is, he placed him in the regions beneath the earth, shutting him up in Hades. This, I say, is the hiding in the sand of the dead Egyptian. That the god-hating and unclean swarms of the demons were driven together into Hades by the ineffable power of our Savior, and were condemned to dwell in the abyss, one may learn very easily from the Gospel readings. For the demons, it says, were begging him not to command them to go away into the abyss. For since a great multitude had already been sent ahead, those still remaining came and begged that being condemned together with the others be for the time being remitted to them. That they were paying the penalty for their cruelty toward us, anyone may observe, if he wishes, even without toil, hearing them cry out: \"Ha! What have you to do with us, Jesus the Nazarene? Have you come here before the time to torment us?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":387,"ref":"p387","source":"Οὐκοῦν ἐπειδήπερ ἐτεθέατο Χριστὸς ἀφορήτως ἐγκείμενον τοῖς ἐπὶ γῆς τὸν Αἰγύπτιον, κατέκρυψεν αὐτὸν εἰς τὸν ᾅδην. Τοῦτό τοι πάλιν ὡς ἐν σκιαῖς καὶ τύποις\n\nἀποτετέλεκεν Ἰησοῦς, ὁ διαβιβάσας τὸν Ἰορδάνην τοὺς υἱοὺς Ἰσραὴλ, καὶ στρατηγήσας μετὰ Μωσέα. Κατέδησε γὰρ ἐν σπηλαίῳ τοὺς πέντε τῶν Ἀμοῤῥαίων βασιλεῖς, πλαγίως ἡμῖν τοῦ τύπου προαναφαίνοντος, ὅτι μετὰ τὴν ἐν νόμῳ πολιτείαν ἀναδειχθεὶς ἐφ' ἡμᾶς ὁ Ἐμμανουὴλ βασιλεὺς, τοὺς τῶν δαιμονίων ἐξάρχοντας, καθάπερ ἐν βαθεῖ κατασφραγιεῖ σπηλαίῳ τοῖς ὑποχθονίοις μυχοῖς. Ἀνῃρημένου δὴ οὖν τοῦ ἐγκειμένου καὶ θλίβοντος, τῇ ἡμέρᾳ τῇ δευτέρᾳ, φησὶ, δύο διαπληκτιζομένων Ἑβραίων, βραβευτὴς εἰς μέσον εἴη Μωσῆς, καὶ διαλλακτὴς εἰς εἰρήνην τοῖς ἀφιλαλλήλως διεστηκόσιν. Εἰς ἔχθραν ἐνεφαίνετο, λέγων τῷ καταβιάζεσθαι τὸν ἀδελφὸν ἐθέλοντι· Ἵνα τί σὺ τύπτεις τὸν πλησίον; Ὁ δὲ πρὸς αὐτόν· Τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ' ἡμᾶς; Ἢ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες τὸν Αἰγύπτιον χθές; Προκατακλείσας γὰρ ὥσπερ εἰς ᾄδην τὸν Σατανᾶν ὁ Ἐμμανουὴλ, δικαιοσύνης ἐφαίνετο βραβευτὴς τοῖς ἐξ Ἰσραὴλ, καὶ φιλαλληλίας διδάσκαλος, ἀγάπης μὲν τῆς εἰς ἀδελφοὺς μεταποιεῖσθαι κελεύων, εἰρήνης δὲ καὶ ὁμοψυχίας οὐδὲν ἡγεῖσθαι τὸ ἄμεινον. Τοιγάρτοι καὶ ἔφασκεν· Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν. Οἱ δὲ, τὴν εἰσήγησιν ἐπαινέσαι δέον, καὶ θαυμάσαι τὸν διαλλακτὴν, τῆς εἰρήνης τὸν χορηγὸν, καὶ τῆς ἀγάπης τὸν πρύτανιν, τῶν ἀρίστων αὐτοῖς μαθημάτων τὸν ἡγούμενον, δεδυσσεβήκασιν οὐ μετρίως. Οὐ γὰρ ἐποιοῦντο καθηγητήν. Ἀλλὰ καίτοι διὰ τῆς τοῦ Ψάλλοντος φωνῆς λέγοντι σαφῶς·","english":"Therefore, since Christ had seen the Egyptian pressing unbearably upon those on earth, he hid him in Hades. This, then, Jesus again accomplished as in shadows and types—he who led the sons of Israel across the Jordan and served as commander after Moses. For he bound in a cave the five kings of the Amorites, the type obliquely foreshowing to us that after the polity under the law, Emmanuel, having been revealed as king over us, will seal up the rulers of the demons as in a deep cave, in the subterranean recesses. So then, when the one who pressed and afflicted had been put away, on the second day, it says, while two Hebrews were quarreling, Moses would be an arbiter in their midst and a reconciler to peace for those who stood at variance without love for one another. He appeared for enmity, saying to the one who wished to do violence to his brother: Why do you strike your neighbor? But he said to him: Who appointed you as ruler and judge over us? Or do you wish to kill me in the manner you killed the Egyptian yesterday? For Emmanuel, having first shut up Satan, as it were, in Hades, was appearing as an arbiter of righteousness to those of Israel and a teacher of mutual love, commanding them to cultivate love for brothers and to consider nothing better than peace and unity of soul. And so he also said: My peace I give to you. But they, when they ought to have praised the instruction and marveled at the reconciler, the provider of peace, the champion of love, the leader of the best lessons for them, have impiously erred not moderately. For they did not make him their teacher. But although through the voice of the Psalmist he says clearly—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":388,"ref":"p388","source":"Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ, ἁπάσης ἀναισχυντίας ἰόντες ἐπέκεινα, σκληρῶς τε καὶ ἀφιλοθέως ἀντεφέροντο λέγοντες, ποτὲ μὲν, ὅτι Τίς ἔδωκέ́ σοι τὴν ἐξουσίαν ταύτην; ποτὲ δὲ πάλιν· Οἴδαμεν ὅτι Μωσεῖ λελάληκεν ὁ Θεὸς, τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστί· καὶ τὰ δι' ὧν ἐσώζοντο καταγράφοντες εἰς κατάῤῥησιν, καὶ τῆς ἐπικουρίας τὸν τρόπον ἀσυνετώτατα διασύροντες. Ἐνεκαλεῖτο μὲν γὰρ ὁ θεσπέσιος Μωσῆς ὡς ἀνελὼν τὸν Αἰγύπτιον, καίτοι θλίβοντα καὶ ἐγκείμενον, καὶ ἀφορήτοις πλεονεξίαις τὰς τῶν Ἑβραίων ἀγέλας καταφορτίζοντα. Καταχωννύων δὲ ὥσπερ εἰς ἄβυσσον ὁ Χριστὸς τὰ πονηρὰ δαιμόνια, καὶ τῆς καθ' ἡμῶν τυραννίδος καὶ οὐχ ἑκόντα μεθιστὰς διὰ τὸ τῶν ἐχόντων ἐκπέμπειν αὐτά· καίτοι δέον ἐπὶ τούτῳ θαυμάζεσθαι, τοὺς τῶν εἰωθότων φιλοψογεῖν οὐ διέδρα λόγους. Τετολμήκασι γὰρ εἰπεῖν ἔγκλημα ποιούμενοι τὴν τερατουργίαν· Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια, εἰ μὴ ἐν Βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων. Ἐπιτήρει δὲ ὅτι περιβλεψάμενος ὁ Μωσῆς ὧδε καὶ ὧδε, καὶ τεθεαμένος οὐδένα, τεθνεῶτα τὸν Αἰγύπτιον κατέκρυψεν ἐν ψάμμῳ. Εἶτα παρελθὼν, συμβουλεύει τὰ εἰς εἰρήνην τοῖς ἐξ αἵματος ἀδελφοῖς. Πολεμεῖ γὰρ Κύριος ἐπὶ Ἀμαλὴκ, πλὴν ἐν χειρὶ κρυφαίᾳ, καθὰ γέγραπται, καὶ οὐδενὸς ὁρῶντος τῶν ἐπὶ γῆς ᾠκονομεῖτο διὰ Χριστοῦ τὰ τῶν πραγμάτων ἀποῤῥητότερα. Πῶς γὰρ ἢ πότε κατεδικάζοντο τῶν δαιμονίων τὰ στίφη, καὶ τὴν ἄβυσσον οἰκεῖν προσετάττοντο, τίς ἂν εἰδείη τῶν ἐπὶ γῆς;","english":"But I was established as king by him on Zion, his holy mountain, going beyond all shamelessness, they opposed him harshly and without love for God, saying at one time, \"Who gave you this authority?\" and at another time again: \"We know that God has spoken to Moses, but this man—we do not know where he is from\"; and they wrote down the very things by which they were being saved as grounds for accusation, and most foolishly mocked the manner of their assistance. For the inspired Moses was accused of having killed the Egyptian, although he was oppressing and pressing upon them and loading down the flocks of the Hebrews with unbearable greed. But as Christ buries the wicked demons as it were in the abyss, and removes from us their tyranny against us even against their will, because he sends them out from those they possess—although for this he ought to have been marveled at, he did not escape the words of those accustomed to fault-finding. For they have dared to say, making the miracle an accusation: \"This man does not cast out demons except by Beelzebul, the ruler of the demons.\" Observe that Moses, looking around this way and that, and having seen no one, hid the dead Egyptian in the sand. Then, having passed by, he advises his brothers by blood concerning matters of peace. For the Lord wages war against Amalek, but with a hidden hand, as it is written, and with no one on earth seeing, the more secret affairs of things were being administered through Christ. For how or when the swarms of demons were condemned and ordered to dwell in the abyss, who among those on earth could know?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":389,"ref":"p389","source":"Συνελάσας δὴ οὗν εἰς ἄδου τὸν Σατανᾶν, καὶ προαπαλλάξας τοὺς ἐπὶ γῆς τῆς ἐκείνου πλεονεξίας, ἐκάλει λοιπὸν εἰς εἴδησιν ἀρετῆς. Τοῦτο καὶ αὐτὸς ὁ Χριστὸς οὐκ ἀσυμφανῶς πού φησιν· Ἢ πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ, καὶ τὰ σκεύη αὐτοῦ διαρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρὸν, καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσῃ; Προκαταδήσας γὰρ ὥσπερ τὸν ἰσχυρὸν, τουτέστι τὸν Σατανᾶν, μεθίστησι διὰ πίστεως εἰς ἑαυτὸν τὰ σκεύη αὐτοῦ, τουτέστι τοὺς ὑπ' αὐτῷ πράττοντάς ποτε καὶ ἐν ἀχρείοις σκεύεσι λελογισμένους. Ἀλλ' ἐφ' οἷς ἦν εἰκὸς καταθαυμάζεσθαι πρέπειν, ἐπὶ τούτοις αὐτοῖς κατεσκωμμένος ἀνοσίως μεταπεφοίτηκεν ἀναγκαίως τὴν Ἰουδαίαν ἀφεὶς, ἐν ᾗ καὶ γεγέννηται κατά γε τὴν σάρκα· καίτοι κατὰ ἀλήθειαν Ἰουδαῖος οὐκ ὢν ὡς ὁ Λόγος, ἀλλ' ἄνωθεν καὶ ἐξ οὐρανοῦ, καὶ παρὰ Πατρὸς, καθάπερ ἀμέλει καὶ ὁ θεσπέσιος Μωσῆς, ἐτίκτετο μὲν ἐν Αἰγύπτῳ, καὶ ἧν Ἑβραῖος ἐξ Ἑβραίων, ῥίζαν ἔχων εὐγενῆ καὶ ἁγίαν τοῦ πατρός. Ἀλλὰ τῶν ἐξ αἵματος ὀνειδιζόντων αὐτῷ, καὶ ἐν ἐσχάταις ἐχόντων διαβολαῖς τὰ","english":"Having thus driven Satan down into Hades and first removed from the earth those who belonged to his greed, he then called them to the knowledge of virtue. Christ himself also says this somewhere not obscurely: \"Or how can anyone enter the house of the strong man and plunder his goods, unless he first bind the strong man, and then plunder his house?\" For having first bound, as it were, the strong man—that is, Satan—he transfers to himself through faith his goods, that is, those who once acted under him and were reckoned among worthless vessels. But in those very respects in which it was fitting for him to be marveled at, he was impiously mocked and has necessarily departed, leaving Judea, in which he was also born according to the flesh—although in truth he was not a Jew as the Word, but from above and from heaven, and from the Father, just as indeed the inspired Moses also was born in Egypt and was a Hebrew from Hebrews, having a noble and holy root in his father. But when those from blood reproached him and held him in the utmost slander, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":390,"ref":"p390","source":"ὑπέρ γε σφῶν αὐτῶν πραττόμενα, μετετέθη λοιπὸν εἰς τὴν Μαδιὰμ, καὶ εἰς τὴν τῶν ἑτερογενῶν μεθωρμίζετο χώραν. Εἶτα προσιζήσας τῷ φρέατι, ταῖς Ἰοθὸρ ἐπήμυνε θυγατράσιν. Αἱ μὲν γὰρ οὖσαι τὸν ἀριθμὸν ἑπτὰ καὶ τὰς τοῦ ἰδίου πατρὸς ἀγέλας διαποιμαίνουσαι, προσεκόμιζον ταῖς ληναῖς δεδιψηκότα τὰ θρέμματα. Ἀρυσαμένας δὲ ἤδη καὶ σὺν ἱδρῶτι πολλῷ, πεπλεονεκτήκασι τῶν αἰπόλων τινές. Ὑπερήθλησε δὲ Μωσῆς, καὶ χερσὶν ἰδίαις ἀνιμώμενος, ἐπότισε τὰ πρόβατα αὐτῶν, καθὰ γέγραπται. Ἐν τάξει δὴ οὖν τοῦ κόσμου τὸν Ἰοθὸρ παραδεξόμεθα, ὃς ἦν ἱερεὺς τῶν Μαδιηναίων, οὐ Θεῷ τῷ φύσει καὶ ἀληθῶς ποιούμενος τὴν λατρείαν, ἀλλὰ τοῖς κτίσμασι παρὰ τὸν κτίσαντα καὶ ποιητὴν, ἢ τοῖς ἐκ λίθων πεποιημένοις, καὶ τοῖς τεκτόνων φιλοτεχνήμασι. Πεπλάνητο δὲ καὶ ὁ κόσμος, δαιμονίοις καὶ οὐ Θεῷ προσκυνῶν. Ἑρμηνεύεται δὲ καὶ Ἰοθὸρ περισσότης, ἢ περιττός. Τοιοῦτος δὲ καὶ ὁ κόσμος, περιττότης ὢν ὅλος· διά τοι τὸ δρᾷν τοὺς τὰ αὐτοῦ φρονεῖν ἑλομένους τῶν ἀναγκαίων οὐδὲν, εἰκαίοις δὲ ὥσπερ καταμεθύειν περισπασμοῖς, καὶ διαῤῥιπτεῖσθαι τρόπον τινὰ πρὸς ἀχρείους ἡδονάς. Εἴη ἂν οὐκ ἀμφίλογον, ὅτι τοῖς ἐθέλουσι βιοῦν ὀρθῶς περιττὰ τὰ σαρκὸς, καὶ τὸ φρονεῖν τὰ ἐν κόσμῳ, τῆς τοῦ χρησίμου καὶ ἀναγκαίου διημάρτηκε θήρας, εἴπερ ἐστὶν ἀληθὲς, ὅτι Τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς Θεόν· καὶ ὁ φρονῶν τὰ τοῦ κόσμου, ἐχθρὸς τοῦ Θεοῦ καθίσταται. Περιττότης οὗν ἀληθῶς τὸ φρονεῖν ἑλέσθαι τὰ ἐν κόσμῳ, καὶ αὐτὸς δὲ ὁ κόσμος. Ἔφη γάρ που ὁ Χριστός· Τί ὠφεληθήσεται ἄνθρωπος ἐὰν τὸν κόσμον ὅλον κερδήσῃ, τὴν δὲ ψυχὴν αὐτοῦ ζημιωθῇ·","english":"Since these things were being done on their own behalf, he was then transferred to Midian and was moving to the country of the heterogenes. Then, having sat down by the well, he came to the aid of Jothor's daughters. For they, being seven in number and shepherding their own father's flocks, were bringing the thirsty animals to the troughs. But after they had already drawn water and with much sweat, some of the goatherds took advantage of them. But Moses prevailed, and drawing water with his own hands, he watered their sheep, as it is written. In the order of the world, then, let us understand Jothor, who was priest of the Midianites, not rendering service to God by nature and truly, but to created things instead of the Creator and Maker, or to things made of stones, and to the craftsmen's artistic works. The world also had gone astray, worshiping demons and not God. And Jothor is interpreted as \"excess,\" or \"excessive.\" Such also is the world, being entirely excess; because of this, those who choose to mind its affairs do nothing of what is necessary, but as it were become drunk on vain distractions, and are in a manner scattered toward useless pleasures. It would not be ambiguous that, for those who wish to live rightly, the things of the flesh are excess, and to mind the things in the world has missed the pursuit of what is useful and necessary, if indeed it is true that the mind of the flesh is enmity toward God; and the one who minds the things of the world becomes an enemy of God. Truly, then, excess is to choose to mind the things in the world, and the world itself is so. For Christ said somewhere: What will a man be profited if he gains the whole world, but loses his soul?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":391,"ref":"p391","source":"Ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ; ηʹ. Μετακεχώρηκε τοίνυν ἐκ τῆς Αἰγυπτίων εἰς Μαδιὰμ ὁ Μωσῆς, ἐν ἴσῳ δὲ τρόπῳ καὶ ὁ Χριστὸς ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν. Ἄθρει δὲ ὅτι μία μὲν ἡ Λευῒ θυγάτηρ ἡ τὸν ἱερὸν τεκοῦσα Μωσέα. Πλείους δὲ μὴν καὶ ἑπτὰ τὸν ἀριθμὸν αἱ Ἰοθὸρ τοῦ Μαδιηναίου. Μία μὲν γὰρ καὶ ἡ τῶν Ἰουδαίων πληθὺς, ἐξ ἧς καὶ γεγέννηται κατὰ σάρκα Χριστὸς, ὡς ἐν τύπῳ τῷ κατὰ Μωσέα. Πολλαὶ δὲ λίαν αἱ οἱονεὶ τοῦ κόσμου θυγατέρες, εἴτουν ἀγέλαι τυχὸν ἐν αὐτῷ κατοικούντων ἐθνῶν. Ἀφεὶς οὖν ἄρα Χριστὸς τὴν ὅθεν ἐξέφυ κατὰ τὴν σάρκα Συναγωγὴν, ἐπὶ τὰς πολλὰς τῶν ἐθνῶν ἀπονένευκεν ἀγέλας· ἃς πονηροὶ ποιμένες κατεβιάζοντο, τουτέστιν, οἱ κοσμοκράτορες τοῦ κόσμου τούτου. Διέσωσε δὴ αὐτός. Ἀλλὰ φέρε λέγωμεν τῆς πλεονεξίας τὸν τρόπον τὸν τῆς ἀρωγῆς προσεπάγοντες. Ἔθος τῇ θείᾳ Γραφῇ λάκκῳ παρεικάζειν τὴν ἔμφυτον ἐν ἡμῖν περὶ Θεοῦ γνῶσιν, καὶ καθ' ἣν ἕκαστα τῶν πρακτέων ποδηγούμεθα. Ἀναβρύει γὰρ ὥσπερ ἐν ἡμῖν καθάπερ ἀπὸ πηγῆς τοῦ νοῦ καὶ ἡ παντὸς εἴδησις ἀγαθοῦ, καὶ τῆς περὶ Θεοῦ δόξης ἡ ὡς ἐν ἐσόπτρῳ τε καὶ αἰνίγματι γνῶσις. Καὶ γοῦν τοὺς τῆς εἰς Θεὸν ἀγάπης ὀλιγωρήσαντας, μετακεκλιμένους δὲ ἀνοσίως ἐπὶ τὸ χρῆναι τοῖς δαίμοσιν ἀνάπτειν τὸ σέβας, κατῃτιᾶτο λέγων διὰ φωνῆς Ἱερεμίου· Ἐξέστη ἐπὶ τούτῳ ὁ οὐρανὸς, καὶ ἔφριξεν ἐπὶ πλεῖον ἡ γῆ σφόδρα, λέγει Κύριος, ὅτι δύο πονηρὰ ἐποίησεν ὁ λαός μου· ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους, οἳ οὐ δυνήσονται ὕδωρ συνέχειν. Λατρεία γὰρ ἡ ψευδώνυμος, λάκκος οἷά τίς ἐστι συντετριμμένος·","english":"Or what will a man give as an exchange for his soul? 9. Moses, then, has departed from the land of the Egyptians into Midian, and in equal manner Christ also from Judea into Galilee. But observe that one is the daughter of Levi, she who bore the sacred Moses. Yet more numerous, and seven in number, are the daughters of Jothor the Midianite. For one also is the multitude of the Jews, from which Christ was also born according to the flesh, as in the type according to Moses. But very many are the daughters, so to speak, of the world—that is, the herds, perhaps, of the nations dwelling in it. Christ, therefore, having left the Synagogue from which he sprang according to the flesh, has turned aside to the many herds of the nations, which evil shepherds were violently oppressing—that is, the world-rulers of this world. He saved them. But come, let us speak of the manner of the covetousness, adding the manner of the aid. It is the custom of the divine Scripture to liken to a cistern the innate knowledge of God within us, and that by which we are guided in each of the things to be done. For as from a spring, the knowledge of every good bubbles up in us, as it were from the mind, and the knowledge of the glory concerning God as in a mirror and riddle. At any rate, those who have made light of the love toward God, but have wickedly turned aside to the need of kindling worship to demons, he accused, saying through the voice of Jeremiah: The heaven was astonished at this, and the earth shuddered exceedingly, says the Lord, because my people did two evil things: they abandoned me, a fountain of living water, and dug for themselves broken cisterns, which will not be able to hold water. For the falsely named worship is, as it were, a broken cistern.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":392,"ref":"p392","source":"οὐ γὰρ ἂν ἀρύσαιτό τις ἐκεῖθεν τὸν ζωοποιεῖν ἰσχύοντα λόγον· πηγὴ δὲ ζωῆς ἀληθῶς ἡ ἀμώμητος περὶ Θεοῦ γνῶσις. Οὐκοῦν τῆς ἐμφύτου γνώσεως εἰκὼν ἂν εἴη λοιπὸν ὁ λάκκος ἡμῖν. Ἀλλὰ ἕως μὲν πρὸς εἴδησιν τὴν ἐπὶ Θεῷ ὀρθῷ καὶ ἀκαταβιάστῳ κεχρήμεθα νῷ, κατευθὺ τῆς ἀληθείας ἥξομεν. Εἰ δὲ ταῖς τῶν δαιμονίων ἀπάταις πλεονεκτούμενος παρατρέποιτό τις ἐπὶ τὸ αὐτῷ δοκοῦν, τὰς ἰδίας ἐκείνοις δαπανήσει σπουδάς. Τοῦτο, οἶμαι, ἔστιν αἰνιγματωδῶς τὸ ἀρύσαθαι μὲν τὸ ὕδωρ τὰς Ἰοθὸρ θυγατέρας, σὺν βίᾳ δὲ τοῦτο τοὺς πλεονεκτοῦντας ἑλεῖν. Ἐν τοιαύταις εἶναί φαμεν ἀῤῥωστίαις τοὺς πεπλανημένους, παρατρεπομένης αὐτοῖς τῆς ἐμφύτου γνώσεως ἐπὶ τὸ ἀκαλλὲς, τουτέστιν, εἰς πλάνησιν, καὶ εἰς τὸ τοῖς δαιμονίοις χρήσιμον. Ἀλλ' ἐπήμυνεν ὁ Χριστός. Ἀπεσόβησε μὲν γὰρ τοὺς ἀλιτηρίους\n\nψευδοποιμένας, πεπότικε δὲ τὸ ὕδωρ τὸ ζῶν, τουτέστι, τὸ θεῖον αὐτοῦ καὶ οὐράνιον κήρυγμα. Τοιγάρτοι καὶ ἔφασκεν· Εἴ τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. Οὐκοῦν παραληψώμεθα μὲν τὸν Ἰοθὸρ εἰς τὸ τοῦ κόσμου πρόσωπον τοῦ περισσότητος καὶ ἐξιτηλίας μεμεστωμένου. Θυγατέρας δὲ εἶναί φαμεν τὰς ἑπτὰ τὰς ἁπανταχοῦ τῶν ἐθνῶν ἀγέλας, ὡς ἐφ' ἑκάστῃ τῶν θυγατέρων Ἰοθὸρ πληθύος σημαινομένης. Οἱ δέ γε ποιμένες οἱ πονηροί τε καὶ βιαιότατοι νοοῖντ' ἂν εἰκότως τὰ τῶν δαιμονίων στίφη. Ὁ δὲ ἐπαμύνων Χριστὸς, ὁ καὶ θείοις ἡμᾶς ἐκμεθύσκων νάμασιν. Ἐπειδὴ δὲ τὰς τῶν ἀνοσίων ποιμένων πλεονεξίας διέδρων αἱ νεάνιδες, ὑπονοστοῦσι πρὸς Ῥαγουὴλ τὸν ἑαυτῶν πατέρα, φημὶ δὴ τὸν Ἰοθόρ.","english":"For no one could draw from there the word that is able to give life; but truly the fountain of life is the blameless knowledge of God. Therefore the cistern would henceforth be for us an image of innate knowledge. But as long as we apply our understanding rightly and without constraint to the knowledge of God, we shall come straight to the truth. But if someone, being overreached by the deceits of the demons, turns aside to what seems right to himself, he will spend his own efforts on them. This, I think, is what is darkly hinted at by Jothor's daughters drawing the water, but the overreaching ones seizing it by force. We say that those who have gone astray are in such weaknesses, their innate knowledge being turned aside by them to what is unseemly, that is, to error, and to what is useful to the demons. But Christ came to their aid. For he drove off the accursed false shepherds, and gave them the living water to drink, that is, his divine and heavenly proclamation. Therefore he also said: If anyone thirsts, let him come to me and drink. Therefore we shall take Jothor as the figure of the world, filled with superfluity and decay. And we say that the seven are the daughters, the flocks of the nations everywhere, since in each of Jothor's daughters a multitude is signified. And the wicked and most violent shepherds would reasonably be understood as the bands of the demons. And Christ is the one who comes to the aid, who also makes us drunk with divine streams. But since the maidens escaped the overreaching of the unholy shepherds, they withdraw to Raguel their father, I mean Jothor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":393,"ref":"p393","source":"Ἐρομένου δὲ αὐταῖς τῆς ἀσυνήθους ταχύτητος τὴν αἰτίαν, τὴν Μωσέως ἐπικουρίαν εὐθὺς ἀπαγγέλλουσιν. Ὁ δὲ εἰσοικίζεται παραχρῆμα τὸν ἄνθρωπον, καὶ Σεπφώραν αὐτῷ δίδωσι γαμεῖν τῶν ἑαυτοῦ θυγατέρων τὴν προὔχουσαν καὶ εὐπρεπεστάτην· ἡ δὲ τέτοκε Γηρσάμ. Ἐπειδὴ γὰρ ὠφέλησε Χριστὸς τὰ ἐν κόσμῳ τῶν ἐθνῶν συστήματα, ἐγνωρίζετο μὲν αὐτῷ μυσταγωγούντων αὐτῷ τῶν δι' αὐτοῦ σεσωσμένων, ὅτι καὶ ἐπαμύνειν οἷός τε καὶ μὴν καὶ χειρὸς ἐξελέσθαι ῥᾳδίως τῶν ἀδικεῖν ᾑρημένων. Οὕτω τε λοιπὸν προσιστᾷ μὲν ἀσμένως, καθὰ καὶ Ῥαγουὴλ Μωσέα τὸν ἱερώτατον. Συμβαίνει δὲ ὥσπερ εἰς οἰκειότητα τὴν ὡς πρὸς αὐτὸν νύμφην οἷά τινα περικαλλεστάτην παριστὰς αὐτῷ τὴν ἐξ ἐθνῶν Ἐκκλησίαν, ἢ διὰ τῆς Σεπφώρας νοεῖται. Διερμηνεύεται γὰρ ἐπίσκεψις ἢ ὡραία, καὶ μέν τοι καὶ χάρις πνοῆς. Ἐπεσκέψατο γὰρ ἀνατολὴ ἐξ ὕψους τὴν ὡς ἀληθῶς ἐκπρεπῆ καὶ ὡραίαν, φημὶ δὴ τὴν Ἐκκλησίαν, καὶ δῶρον αὐτῆς καὶ ξένιον οὐρανοῦ κεχάρισται τῆς ἑαυτοῦ πνοῆς τὴν ἐπίδοσιν, φημὶ δὴ τὴν τοῦ ἁγίου Πνεύματος μέθεξιν. Ἡ δὲ τέτοκεν αὐτῷ τὸν Γηρσὰμ, φημὶ δὴ λαὸν τὸν πάροικον ἀληθῶς. Οἱ γάρ τοι τῷ θείῳ κατεσφραγισμένοι Πνεύματι, καὶ τῆς ἄνωθεν ἐπισκοπῆς ἀξιούμενοι, καὶ εἰς ὡραιότητα διαπεπλασμένοι τὴν ὡς πρὸς Υἱὸν, πάροικοι, κατὰ τὸ ἀληθὲς, εἰσὶν ἐν τῷδε τῷ κόσμῳ. Ἁρμόσειε δ' ἂν αὐτοῖς ὅτι μάλιστα διακεκραγέναι τε καὶ λέγειν· Οὐκ ἔχομεν ὧδε μένουσαν πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Περιπατοῦντες γὰρ ἐπὶ γῆς, ἐν οὐρανῷ πολιτεύονται, καὶ γλίχονται μὲν οὐδαμῶς τῶν ἐν τῷδε τῷ κόσμῳ πραγμάτων·","english":"When they were asked the reason for their unusual speed, they immediately reported the help of Moses. And he at once settled the man in his household and gave him Sephora to marry, the most distinguished and most beautiful of his own daughters; and she bore Gersam. For since Christ had benefited the assemblies of the nations in the world, it was made known to him by those who had been saved through him and who were being initiated into the mysteries, that he was able both to defend and easily to rescue from the hand of those who had chosen to do injustice. And so thereafter he gladly received the most holy Moses, just as Raguel did. And it happens, as it were, that he presents to him as a bride, in a relation of kinship with himself, the Church from the nations, as something altogether most beautiful, which is understood through Sephora. For her name is interpreted as visitation or beautiful, and indeed also grace of breath. For the East from on high visited the truly distinguished and beautiful one—I mean the Church—and as her gift and guest-gift from heaven he has graciously bestowed the imparting of his own breath, I mean the participation of the Holy Spirit. And she bore to him Gersam, I mean truly the sojourning people. For those who have been sealed by the divine Spirit, and deemed worthy of the visitation from above, and fashioned into beauty in relation to the Son, are, in truth, sojourners in this world. And it would be most fitting for them to cry out and say: We have no city here that remains, but we seek the one to come, whose craftsman and creator is God. For while walking on earth, they conduct their citizenship in heaven, and they in no way crave the things in this world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":394,"ref":"p394","source":"μεταποιοῦνται δὲ σφόδρα τῶν εἰς αἰῶνα τὸν μέλλοντα. Ἀκολουθεῖν γὰρ ἐγνώκασι διὰ τῆς ὄντως ἀστείας καὶ τετορνευμένης ζωῆς τῷ δι' ἡμᾶς καθ' ἡμᾶς καὶ ἐν τῷδε τῷ κόσμῳ παρωκηκότι Χριστῷ. Πεφρόνηκε γὰρ οὐ τὰ τοῦδε τοῦ κόσμου, πολλοῦ γε καὶ δεῖ· τύπος δὲ μᾶλλον ἡμῖν τῆς ὑπερκοσμίου καὶ ἐννομωτάτης πέφηνε ζωῆς. Ἐπιτήρει δὲ ὅπως οἰκονομικῶς δὴ λίαν τὸ Γράμμα τὸ ἱερὸν, τὸν τῶν ἑπτὰ νεανίδων πατέρα, πρὶν μὲν εἰς αὐτὰς γενέσθαι τὴν διὰ Μωσέως ἐπικουρίαν, ὠνόμασεν Ἰοθὸρ, εἶτα μετὰ τοῦτο Ῥαγουήλ· καὶ Ἰοθὸρ μὲν περιττότης, ἤτοι περιττὸς ἑρμηνεύεται, καθάπερ ἤδη προεῖπον, Ῥαγουὴλ δὲ ποιμασία Θεοῦ. Κεχρήσομαι γὰρ τῇ λέξει διὰ τὸ χρήσιμον. Ἐλέγομεν δὲ τὸ τοῦ κόσμου πρόσωπον περιθέντες αὐτῷ, ὅτι περιττὸς καὶ εἰκαῖος ἀληθῶς ὁ ἐν κόσμῳ περισπασμός. Ἀλλ' ἦν μὲν ἐν τούτοις πρὶν ὠφεληθῆναι παρὰ Χριστοῦ τὸν τῶν νεανίδων χορόν. Ἐπειδὴ δὲ πλεονεξίας ἐξῄρηνται, καὶ τῆς τῶν ἀνοσίων ποιμένων ἔξω τέθεινται χειρὸς, τότε δὴ, τότε μετωνόμασται Ῥαγουὴλ, ὅ ἐστι Θεοῦ ποίμνιον, ἤτοι ποιμασία, κατά γε τὴν τῆς ἑρμηνείας δύναμιν. Ὑποδεδράμηκε γὰρ τὴν χεῖρα τοῦ πάντων ἀρχιποίμενος, φημὶ δὴ Χριστοῦ· δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τῆς Μωσέως ὀπτασίας τῆς ἐν τῷ βάτῳ.","english":"But they are exceedingly devoted to the things that pertain to the age to come. For they have resolved to follow, through the truly refined and well-fashioned life, the Christ who for our sake became as we are and sojourned in this world. For he did not disdain the things of this world—far from it; rather, he has shown himself to us as a type of the life that is above the world and most perfectly ordered by law. Observe also how the sacred Scripture, in a very deliberate economy, named the father of the seven maidens Jothor before the assistance through Moses came to them, and afterward Raguel. And Jothor is interpreted as \"excess,\" that is, \"abundant,\" as I have already said, while Raguel means \"shepherding of God.\" For I will use the term because of its usefulness. And we were saying, when we assigned to him the person of the world, that the distraction in the world is truly excessive and vain. But he was among these things before the chorus of maidens was benefited by Christ. But since they have been delivered from greed and placed outside the hand of the unholy shepherds, then indeed, then he was renamed Raguel, which is \"God's flock,\" that is, \"shepherding,\" according to the force of the interpretation. For he has run under the hand of the chief shepherd of all, I mean Christ; through whom and with whom be glory to God and the Father together with the Holy Spirit unto the ages of ages. Amen. Concerning the vision of Moses in the bush.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":395,"ref":"p395","source":"Οἱ μακάριοι προφῆται περὶ τῶν καθ' ἡμᾶς οὐ μετρίως πεφροντικότες, ἅτε δὴ πνευματοφόροι καὶ ἀκριβῆ τῶν πραγμάτων ποιούμενοι τὴν κατάσκεψιν, συλλήπτορα καὶ ἐπαρωγὸν ἀναδείκνυσθαι παρεκάλουν τοῖς ἐπὶ τῆς γῆς τὸν τοῦ Θεοῦ Λόγον, αὐτῷ δὲ καὶ μόνῳ τὸ ἀνασώσειν δύνασθαι τοὺς εἰς λῆξιν ἥκοντας κακῶν ἀναθέντες ὡς Θεῷ. Γεγόνασι μὲν γὰρ τῶν ἀρίστων εἰσηγηταὶ, καὶ τὴν τῆς σωτηρίας παραδεικνύντες ὀδὸν σοφοί τε καὶ\n\nἀγχίνοοι. Καὶ τί γὰρ οὐχὶ λαχόντες τῶν ἐπαινουμένων, εἰκότως κατεθαυμάζοντο; Ἀλλ' ἦσαν οὐχ οἷοί́ τε καθ' ἡμῶν τυραννίδος ἀποσοβῆσαι τὸν Σατανᾶν, οὔτε μὴν τὰ βέβηλα τῶν δαιμονίων ἐλάσαι στίφη, οἳ τοὺς ἀθλίους ἡμᾶς πολυτρόπως κατεληΐζοντο, μονονουχὶ καὶ ἐν τάξει τῶν δορυκτήτων ποιούμενοι, καὶ ζυγῷ δουλείας καταφορτίζοντες τὰ αὐτοῖς δοκοῦντα φρονεῖν τε καὶ δρᾷν ἀνοσίως ἠνάγκαζον· δασμολόγοι δὲ ὥσπερ δεινοί τε καὶ ἄτεγκτοι προσάγειν ἐκέλευον τὰ τῆς λατρείας αὐτοῖς, καὶ ὡς ἐπὶ ὀφλήματος τάξει, τὸ καταμιαίνεσθαι δεῖν τοῖς περὶ γῆν σπουδάσμασι, καὶ διὰ τοῦτο μόνα φρονεῖν ἑλέσθαι τὰ σαρκικά. Ἧν οὖν ἄρα τῆς ἀῤῥήτου φύσεως ἀποτέλεσμα λαμπρὸν, τὴν ἀλαζόνα καὶ βέβηλον τοῦ διαβόλου κατασεῖσαι πλεονεξίαν, καὶ δουλείας μὲν ἀπαλλάξαι τῆς οὕτω βλαβερωτάτης καὶ μυσαρωτάτης τοὺς ἐπὶ τῆς γῆς, ἀποφῆναι δὲ λοιπὸν τῆς ἀρετῆς ἐργάτας. Ὅτι δὲ τοῦτο οὕτω μέγα καὶ πολύευκτον ἀγαθὸν ὑπάρξειν ἔμελλε κατὰ καιροὺς τοῖς ἐπὶ τῆς γῆς, καθέντος ἑαυτὸν εἰς κένωσίν τε καὶ ἀνθρωπότητα τοῦ Μονογενοῦς, διὰ τῶν ἱερῶν Γραμμάτων οὐδὲν ἧττον εἰσόμεθα. Ἔχει δὲ οὕτως·","english":"The blessed prophets, having concerned themselves not moderately with the things that pertain to us, inasmuch as they were bearers of the Spirit and made an exact investigation of matters, kept entreating that the Word of God be shown forth as a helper and succorer to those on the earth, while ascribing to him alone, as to God, the power to save those who had come into the lot of evils. For they became introducers of the best things, and in pointing out the way of salvation they were wise and\n\nshrewd. And what of the things that are praised did they not obtain, so as to be justly admired? But they were not able to drive off Satan's tyranny against us, nor yet to rout the profane bands of the demons, which plundered us wretches in many ways, almost placing us in the rank of captives, and loading us with the yoke of slavery, they compelled us to think and do wickedly the things that seemed right to them; and like dread and inexorable tax-gatherers they kept ordering us to bring them the dues of worship, and, as it were in the rank of a debt, that we ought to be defiled with earthly pursuits, and for this reason to choose to think only fleshly things. This, then, was a brilliant achievement of the ineffable nature: to shake off the boastful and profane greed of the devil, and to release those on the earth from the most harmful and most abominable slavery, and thenceforth to show them forth as workers of virtue. And that this so great and much-prayed-for good was going to belong to those on the earth at the appointed times, when the Only-Begotten lowered himself into emptying and humanity, we shall know no less through the sacred Scriptures. And it is as follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":396,"ref":"p396","source":"Μετὰ δὲ τὰς ἡμέρας τὰς πολλὰς ἐκείνας ἐτελεύτησεν ὁ βασιλεὺς Αἰγύπτου, καὶ κατεστέναξαν οἱ υἱοὶ Ἰσραὴλ ἀπὸ τῶν ἔργων, καὶ ἐβόησαν, καὶ ἀνέβη ἡ φωνὴ αὐτῶν πρὸς τὸν Θεὸν ἀπὸ τῶν ἔργων, καὶ εἰσήκουσεν ὁ Θεὸς τῶν στεναγμῶν αὐτῶν, καὶ ἐμνήσθη ὁ Θεὸς τῆς διαθήκης αὐτοῦ πρὸς Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακώβ. Καὶ ἐπεῖδεν ὁ Θεὸς τοὺς υἱοὺς Ἰσραὴλ, καὶ ἐγνώσθη αὐτοῖς. Κατεβιάζοντο μὲν γὰρ οἱ Αἰγύπτιοι τοὺς ἐξ Ἰσραὴλ τὸν τῆς ἀναγκαίου θητείας ἐπιῤῥιπτοῦντες ζυγὸν, καὶ πικροὺς αὐτοῖς καὶ ἀφιλοικτείρμονας ἐργοδιώκτας ἐπιστήσαντες, οἳ κατώδυνον αὐτῶν τὴν ζωὴν, καθὰ γέγραπται. Οἱ δὲ ταῖς ἄγαν πλεονεξίαις πεπιεσμένοι κλαίοντες καὶ κατοιμώζοντες τῆς ἄνωθεν ἡμερότητος ἀξιοῦσθαι, λοιπὸν ἐλιπάρουν οἱ τάλανες. Ἀλλ' ἐπεσκέπτετο Θεὸς, καὶ εἰσεῖδε, φησὶ, τοὺς υἱοὺς Ἰσραὴλ, καὶ ἐγνώσθη αὐτοῖς. Ὅτε τοίνυν ἐσμὲν ἐν ἀγνοίᾳ Θεοῦ, τότε καὶ τοῖς ἀδικοῦσιν ὑποκεισόμεθα, καὶ τοῖς τῆς ἁμαρτίας βορβόροις ἐνκυλινδούμεθα, πικροὺς καὶ ὠμοὺς τῶν τοιούτων ἔχοντες ἐπιστάτας, τοὺς ἀκαθάρτους δαίμονας. Ἕψεται δὲ καὶ πάντως τοῦ γνῶναι Θεὸν τῆς ἐλευθερίας ἡ χάρις. Ἀλλ' ἐκεῖνα μὲν ἐπράττετο τυπικῶς· ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, καθὼς γέγραπται. Καὶ ἐφ' ἑνὸς μὲν ἔθνους τῶν ἐξ αἵματος Ἰσραὴλ ὁ τύπος. Διδάξει δ' εὖ μάλα καὶ σαφῶς ὅτι τοῖς ἀκαθάρτοις πνεύμασι καὶ τῷ διαβόλῳ σκοπὸς, συνωθεῖν ἐπείγεσθαι τοὺς ἐπὶ γῆς εἰκαίοις ἐνιδροῦν σπουδάσμασι, καὶ τὰ σαρκὸς ἔργα πληροῦν· ἴνα μὴ σχολαῖον ἔχοντες νοῦν καὶ ἀναμύοντα πρὸς τὰ ἄνω, τὸν τῶν ὅλων εἰδεῖεν Θεόν·","english":"And after those many days, the king of Egypt died, and the sons of Israel groaned because of the works, and they cried out, and their voice went up to God from the works, and God heard their groanings, and God remembered his covenant with Abraham, and Isaac, and Jacob. And God looked upon the sons of Israel, and he was made known to them. For the Egyptians were oppressing those of Israel, casting upon them the yoke of compulsory servitude, and setting over them bitter and merciless taskmasters, who made their life grievous, as it is written. But those pressed by excessive greed, weeping and lamenting, thereafter the wretched ones kept entreating to be deemed worthy of the kindness from above. But God visited, and looked upon, it says, the sons of Israel, and he was made known to them. Whenever, then, we are in ignorance of God, then we shall also be subject to those who do wrong, and we are rolled about in the mire of sin, having bitter and savage overseers of such things, the unclean demons. But surely the grace of freedom will also attain to the knowledge of God. But those things were done typically; and it was written for our admonition, as it is written. And the type was in the case of one nation of those from the blood of Israel. But it will teach well and clearly that it is the aim of the unclean spirits and of the devil to press on to thrust together those on earth into random pursuits, and to fulfill the works of the flesh; so that, having a mind at leisure and opening up to things above, they might know the God of all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":397,"ref":"p397","source":"οὕτω τε λοιπὸν καὶ εἰς τὸ αὐτῷ δοκοῦν ἐπευθύνοντο, καὶ τῆς ἐπ' αὐτῷ δουλείας ἀπονεύουσι ζυγόν. Ἐπειδὴ δὲ ἔνεστι τῇ ἀνθρωπείᾳ φύσει τὸ φιλελεύθερον, οὐκ ἐπαινοῦμεν ἔσθ' ὅτε τὰ πάθη· καταμυσαττόμεθα δὲ πολλάκις ἀνανήφοντες βραχὺ, καὶ τῶν τῆς σαρκὸς ἡδονῶν τὸ ἄχαρι, τὴν ἄνωθεν καὶ παρὰ Θεοῦ διψῶμεν ἐπικουρίαν, καὶ τῆς ἀβουλήτου δουλείας οὐ μετρίαν ποιούμεθα τὴν καταβοήν. Τοῦτο, οἶμαι, ἔστι τὸ καταστενάξαι πρὸς Θεὸν τοὺς υἱοὺς Ἰσραήλ. Ἐπειδὴ δέ ἐστιν ἀγαθὸς, ἀπέστειλεν ἡμῶν Σωτῆρα καὶ Λυτρωτὴν ἐξ οὐρανοῦ τὸν Υἱὸν, ὃς γέγονε καθ' ἡμᾶς, τουτέστιν ἄνθρωπος. Καὶ τὸ χρῆμα ἡμῖν αἰνιγματωδῶς προανεφώνει πάλιν τὸ Γράμμα τὸ ἱερόν. Ἔφη γὰρ οὕτως· Καὶ Μωσῆς ἧν ποιμαίνων τὰ πρόβατα Ἰοθὸρ τοῦ πενθεροῦ αὐτοῦ τοῦ ἱερέως Μαδιάμ· καὶ ἦγε τὰ πρόβατα εἰς τὴν ἔρημον, καὶ ἦλθεν εἰς τὸ ὄρος τοῦ Θεοῦ Χορέβ. Καὶ ὤφθη αὐτῷ ἄγγελος Κυρίου ἐν φλογὶ πυρὸς ἐκ τοῦ βάτου. Καὶ ὁρᾷ ὅτι ὁ βάτος κατακαίεται πυρὶ, ὁ δὲ βάτος οὐ κατεκαίετο. Εἶπε δὲ Μωσῆς· Παρελθὼν ὄψομαι τὸ ὅραμα τὸ μέγα τοῦτο, ὅτι οὐ κατακαίεται ὁ βάτος. Ὡς δὲ εἶδε Κύριος ὅτι προσάγει ἰδεῖν, ἐκάλεσεν αὐτὸν ὁ Κύριος ἐκ τοῦ βάτου λέγων· Μωσῆ, Μωσῆ. Ὁ δὲ εἶπε· Τί ἐστι; Καὶ εἶπε· Μὴ ἐγγίσῃς ὧδε. Λῦσον τὸ ὑπόδημα ἐκ τῶν ποδῶν σου, ὁ γὰρ τόπος ἐν ᾧ σὺ ἕστηκας, γῆ ἁγία ἐστί. Καὶ εἶπεν αὐτῷ· Ἐγώ εἰμι ὁ Θεὸς τοῦ πατρός σου, ὁ Θεὸς Ἀβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ","english":"Thus thereafter they were directed even to what seemed good to him, and they turn away from the yoke of slavery to him. But since the love of freedom is innate in human nature, we do not always praise the passions; but often, coming to our senses a little, we loathe the unpleasantness of the pleasures of the flesh, and we thirst for the help from above and from God, and we make no small outcry against involuntary slavery. This, I think, is what it means that the sons of Israel groaned to God. And since he is good, he sent us from heaven the Son as Savior and Redeemer, who became according to us, that is, man. And the sacred Scripture again foretold this matter to us in a riddling way. For it said thus: And Moses was shepherding the sheep of Jothor his father-in-law, the priest of Madiam; and he led the sheep into the wilderness, and he came to the mountain of God, Choreb. And an angel of the Lord appeared to him in a flame of fire from the bush. And he sees that the bush is burned with fire, but the bush was not being burned up. And Moses said: Going over, I will see this great sight, that the bush is not burned up. And when the Lord saw that he was drawing near to see, the Lord called to him from the bush, saying: Moses, Moses. And he said: What is it? And he said: Do not come near here. Loose the sandal from your feet, for the place on which you stand is holy ground. And he said to him: I am the God of your father, the God of Abraham, and the God of Isaac, and the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":398,"ref":"p398","source":"Θεὸς Ἰακώβ. Ἀπέστρεψε δὲ Μωσῆς τὸ πρόσωπον αὐτοῦ· εὐλαβεῖτο γὰρ καταβλέψαι ἐνώπιον τοῦ Θεοῦ. Νόμον μὲν γὰρ εἰς βοήθειαν ἔδωκεν ὁ Θεὸς, κατὰ τὴν τοῦ προφήτου φωνὴν (προαπέφηνε γὰρ οἰκονομικῶς Μωσέα παιδαγωγὸν), μονονουχὶ δὲ πρὸς ἀνάδειξιν τῶν τελειοτέρων ἐποιεῖτο τὴν σκιάν· πλὴν ὅτι κατὰ καιροὺς ἀναβλέψειν ἔμελλεν ἡ ἀλήθεια. Καὶ τέλος ἦν τῆς παιδαγωγίας, τὸ Χριστοῦ μυστήριον, ὅπερ διὰ τῆς ὀπτασίας εὖ μάλα κατεπαιδεύετο. Φυτὸν μὲν γὰρ ὁ βάτος ἐστὶ θαμνοειδές τε καὶ ἄκαρπον, καὶ ἀκάνθαις ὀλίγα παραχωροῦν. Πολλὴ δὲ αὐτὸν περιεχεῖτο φλόξ. Ἐν εἴδει γὰρ πυρὸς ἅγιος ἄγγελος ἐπλήρου τὸ χρῆμα· καὶ ἦρτο μὲν, ὑψοῦ δὲ λίαν ἡ φλὸξ, ἠδίκει δὲ ὅλως τὸν ἐν ᾧ πέφηνε βάτον, οὐδέν. Ἀνόσιον ἀληθῶς καὶ πέρα λόγου παντὸς τὸ δρώμενον ἦν. Πῦρ ἀκάνθαις συμβαῖνον καὶ ἡμεροτάτοις αὐτὴν περιθάλπον προσβολαῖς, μονονουχὶ τῆς ἐμφύτου δυνάμεως κατημεληκὸς, καὶ ῥᾴθυμον κομιδῇ τοῖς φθείρεσθαι δυναμένοις ἐνιζηκός. Τοιγάρτοι Μωσῆς ὁ θεσπέσιος κατατεθήπει τὴν ὄψιν. Τίς οὖν ὁ λόγος; Πυρὶ τὴν θείαν παρεικάζει φύσιν τὸ ἰερὸν Γράμμα, διά τοι τὸ παναλκὲς, καὶ τὸ παντὸς δύνασθαι καταθλεῖν εὐκόλως, ξύλοις καὶ πόαις ταῖς ἐν ἀγρῷ τὸν ἀπὸ γῆς ἄνθρωπον. Τοιγάρτοι φησὶ, ποτὲ μέν· Ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον ἐστίν· ποτὲ δὲ αὖ· Ἄνθρωπος ὡσεὶ χόρτος· αἱ ἡμέραι αὐτοῦ, ὡσεὶ ἄνθος τοῦ ἀγροῦ, οὕτως ἐξανθήσει. Ἀλλ' ὥσπερ ἐστὶν οὐ φορητὸν ἀκάνθαις τὸ πῦρ, οὕτω καὶ θεότης ἀνθρωπότητι. Πλὴν ἐν Χριστῷ συνέβη καὶ γέγονεν οἰστή. Κατῴκηκε γὰρ ἐν αὐτῷ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, καθὰ καὶ ὁ σοφὸς μεμαρτύρηκε Παῦλος.","english":"God of Jacob. But Moses turned away his face, for he was afraid to look upon God. For God gave the Law as a help, according to the voice of the prophet (for he had beforehand revealed Moses as a pedagogue by way of economy), and, as it were, he made the shadow for the demonstration of the more perfect things; except that in due seasons the truth was going to look up again. And the end of the pedagogy was the mystery of Christ, which he was very well instructed in through the vision. For the bush is a shrub-like and fruitless plant, yielding a little to thorns. But a great flame surrounded it. For in the form of fire a holy angel filled the thing; and the flame rose up, and very high, yet it did no injury at all to the bush in which it appeared. Truly the thing done was impious and beyond all reason. Fire coming together with thorns and cherishing it with the gentlest assaults, as it were having neglected its innate power, and altogether sluggish, settling upon things able to be destroyed. Therefore the divine Moses was astonished at the sight. What then is the reason? The sacred Scripture likens the divine nature to fire, because of its all-powerfulness, and its ability to easily subdue the man from the earth with woods and grasses in the field. Therefore it says at one time: Our God is a consuming fire; and at another: Man is like grass; his days, like a flower of the field, so shall he flourish. But just as fire is not bearable to thorns, so also is divinity to humanity. Except in Christ it came together and became bearable. For in him all the fullness of divinity dwelt bodily, as also the wise Paul has testified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":399,"ref":"p399","source":"Καὶ ὁ φῶς οἰκῶν ἀπρόσιτον, τουτέστι Θεὸς, τῷ ἐκ παρθένου ναῷ κατηυλίζετο, καθεὶς ἑαυτὸν εἰς ἀξιάγαστον ἡμερότητα, καὶ οἱονεὶ περιστέλλων τὴν ἄκρατον τῆς ἰδίας φύσεως προσβολὴν, ἵνα γένηται χώρητος, καθάπερ ἀμέλει καὶ ἀκάνθας τὸ πῦρ. Ὅτι δὲ τὸ φθείρεσθαι πεφυκὸς, τουτέστι, τὴν σάρκα φθορᾶς ἀπετέλει κρείττονα, διαδείξειεν ἂν αἰνιγματωδῶς τὸ ἐπὶ τῷ βάτῳ πῦρ ἀδιαλώβητον παντελῶς τηρῆσαν τὸ ξύλον. Ὅτι δὴ τὸν ἴδιον ἐζωποίει ναὸν, καὶ ἄφθαρτον ἀπετέλει καὶ θανάτου κρείττονα, ζωὴ κατὰ φύσιν ὑπάρχων ὁ ἐκ Θεοῦ Λόγος, πῶς ἂν ἐνδοιάσειέ τις; Ἐφείδετο τοίνυν τῆς ἀκάνθης τὸ πῦρ, καὶ οἰστὴ γέγονεν ἡ φλὸξ σμικρῷ καὶ ἀσθενεστάτῳ ξύλῳ. Κεχώρηκε γὰρ, ὡς ἔφην, θεότης ἀνθρωπότητι. Καὶ τοῦτο γέγονεν ἐν Χριστῷ τὸ μυστήριον. Κατῴκηκε δὲ καὶ ἐν ἡμῖν ὁ τοῦ Θεοῦ Λόγος, οὐ ποινὰς αἰτῶν, οὐ δίκας εἰσπραττόμενος, ἀλλὰ χρησταῖς καὶ ἡμεροτάταις περιαστράπτων προσβολαῖς. Ὡς γὰρ αὐτός πού φησιν, Οὐκ ἀπέστειλεν ὁ Θεὸς τὸν Υἱὸν εἰς τὸν κόσμον, ἵνα κρίνῃ τὸν κόσμον, ἀλλ' ἵνα σωθῇ ὁ κόσμος δι' αὐτοῦ. Οὐ κατεκαίετο τοίνυν ὁ βάτος περιεχομένης αὐτῷ τῆς φλογός. Οὐ γὰρ ἐξῃτήμεθα δίκας τῶν ἡμαρτημένων, καθάπερ ἔφην ἀρτίως· περιλάμπει δὲ μᾶλλον ἡμᾶς ὁ Χριστὸς διὰ τοῦ ἁγίου Πνεύματος, καὶ ἔστιν ἐν ἡμῖν δι' αὐτοῦ, καὶ ἐν αὐτῷ κράξομεν, Ἀββᾶ ὁ Πατήρ. Κατατεθηπὼς δὲ τὴν ὄψιν ὁ μακάριος Μωσῆς, προσετίθει λοιπὸν ἐκεῖνο, λέγων· Παρελθὼν ὄψομαι τὸ ὄραμα τοῦτο τὸ μέγα, τί ὅτι οὐ κατακαίεται ὁ βάτος. Ἀλλ' εἴργει λέγων εὐθὺς ὁ μακάριος ἄγγελος ὡς ἐκ προσώπου τοῦ Θεοῦ· Μὴ ἐγγίσῃς ὦδε· λῦσαι τὸ ὑπόδημα ἐκ τῶν ποδῶν σου.","english":"And he who dwells in unapproachable light, that is, God, took up his lodging in the temple born of the virgin, lowering himself into wondrous gentleness, and as it were wrapping around himself the unmixed assault of his own nature, so that he might become containable, just as indeed fire also did with the thorns. And that he was making the flesh, which is by nature subject to corruption, better than corruption, the fire upon the bush would hint at darkly, having kept the wood entirely unharmed. That he was giving life to his own temple, and making it incorruptible and stronger than death, since the Word from God is life by nature—how could anyone doubt it? The fire, then, spared the thorn, and the flame became bearable to a small and very weak wood. For divinity has been contained by humanity, as I said. And this mystery came to pass in Christ. And the Word of God has also dwelt in us, not demanding penalties, not exacting punishments, but shining around us with kind and most gentle assaults. For as he himself says somewhere, God did not send the Son into the world to judge the world, but that the world might be saved through him. The bush, then, was not burned up, since the flame was contained within it. For we have not been called to account for our sins, as I said just now; rather, Christ shines around us through the Holy Spirit, and is in us through him, and in him we shall cry out, Abba, Father. And the blessed Moses, marveling at the sight, then added this, saying: I will go aside and see this great sight, why the bush is not burned up. But the blessed angel immediately checks him, speaking as from the person of God: Do not come near here; loose the sandal from your feet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":400,"ref":"p400","source":"Ὁ γὰρ τόπος ἐν ᾧ σὺ ἕστηκας, γῆ ἁγία ἐστί. Τὴν ἕρημον τὴν ἄνυδρον, τὴν ἀκανθοτόκον, ἐν ᾗ καὶ ὁ βάτος, γῆν ἁγίαν ἀποκαλεῖ. Χῶρος δὲ ἅπα, ἅγιος ἐν ᾧπερ ἂν εἴη Χριστός. Εὖ δὲ δὴ λίαν καὶ ἐν ἐρήμῳ φαίνεται, τύπον ἐπεχούσῃ τῆς ἐξ ἐθνῶν ἐκκλησίας, πρὸς ἢν καὶ ὁ λόγος φησὶν ἱερός· Εὐφράνθητι, ἔρημος διψῶσα· ἀγαλλιάσθω ἔρημος, καὶ ἀνθείτω ὡς κρίνον. Ὑπισχνεῖτο δέ που καὶ ὁ Θεὸς, ποιήσειν τὴν ἔρημον εἰς ἔλη, καὶ τὴν διψῶσαν γῆν ἐν ὑδραγωγοῖς. Πεπλεόνακε γὰρ ἐφ' ἡμᾶς τοὺς ἐξ ἐθνῶν κεκλημένους τοῦ Σωτῆρος ἡ χάρις, καὶ ποταμὸς οἷά τις τοῖς ἄνωθεν ἐπικλύζων νάμασι καταμεθύσκει πλουσίως. Τοῦτό τοι καὶ ὁ θεσπέσιος ἡμῖν Δαβίδ· Ἔθετο ποταμοὺς εἰς ἔρημον, καὶ γῆν καρποφόρον εἰς ἅλμην ἀπὸ κακίας τῶν ἐνοικούντων ἐν αὐτῇ. Ἐν ἐρήμῳ τοίνυν ὁ\n\nβάτος, καὶ ἁγία λοιπὸν ἡ τοῦτον ἔχουσα γῆ, καὶ ἱερὰ τῷ Θεῷ. Καὶ προσιὼν ὁ Μωσῆς ἀνακόπτεται, καὶ τοῦ ποδὸς ἀναλύειν προστάττεται τὸ ὑπόδημα. Νεκρότητος δὲ καὶ φθορᾶς τὸ χρῆμα σημεῖον, εἴπερ ἐστὶ πᾶν ὑπόδημα ζώου λείψανον τεθνειῶτος ἤδη καὶ κατεφθαρμένου. Ἀπρόσιτος οὖν ὁ Χριστὸς τοῖς ἐν νόμῳ, καὶ τῇ παιδαγωγικῇ λατρείᾳ. Προαπονίζεσθαι γὰρ ἀνάγκη τὸν μολυσμὸν, καὶ τὸν ἐκ τῆς ἁμαρτίας προαποτρίβεσθαι ῥῦπον. Καὶ ἔστιν ἀμήχανον, αἷμα ταύρων ἀφαιρεῖν ἁμαρτίαν. Δικαιοῦται γὰρ οὐδεὶς ἐν νόμῳ. Κατηργημένης δὲ οὔπω τῆς ἁμαρτίας, ἰσχύειν ἀνάγκη τὴν φθορὰν, καὶ κατακρατεῖν τῶν μεμολυσμένων ἔτι τὸν θάνατον. Δεῖ δὴ οὖν ἄρα τοὺς ἰδεῖν ἐθέλοντας τὸ Χριστοῦ μυστήριον, τὴν ἐν τύποις καὶ σκιαῖς προαποθέσθαι λατρείαν, τὴν μήτε φθορᾶς, μήτε ἁμαρτίας κρείττονα.","english":"For the place on which you stand is holy ground. The desert, the waterless land, the thorn-bearing land in which the bush also was, he calls holy ground. And every place is holy in which Christ may be. And very rightly indeed does it appear also in the desert, which holds the figure of the Church from the Gentiles, to which the sacred word also says: Rejoice, thirsty desert; let the desert exult, and let it bloom as a lily. And God somewhere also promised to make the desert into marshes, and the thirsty land into watercourses. For the grace of the Savior has overflowed upon us who are called from the Gentiles, and like some river flooding with streams from above it makes us richly drunk. This indeed is what the inspired David also says to us: He made rivers into a desert, and a fruitful land into salt, because of the wickedness of those who dwell in it. In the desert, then, is the bush, and henceforth the land that contains it is holy, and sacred to God. And Moses, as he approaches, is checked, and is commanded to loose the sandal from his foot. And the thing is a sign of deadness and corruption, since every sandal is the remnant of an animal already dead and corrupted. Inaccessible, then, is Christ to those under the law and under the pedagogical worship. For it is necessary first to wash away the defilement, and first to wipe off the filth from sin. And it is impossible for the blood of bulls to take away sin. For no one is justified in the law. And since sin has not yet been abolished, corruption must prevail, and death must hold sway over those still defiled. It is necessary, then, for those who wish to see the mystery of Christ to first set aside the worship that is in types and shadows, which is superior neither to corruption nor to sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":401,"ref":"p401","source":"Συνήσει γὰρ τότε, καὶ εἰς τὴν ἁγίαν εἰσβήσεται γῆν, τουτέστι, τὴν Ἐκκλησίαν. Ὅτι γὰρ οἱ τῆς κατὰ νόμον λατρείας οὐκ ἐξιστάμενοι κεκράτηνται τῇ φθορᾷ, σαφηνιεῖ λέγων αὐτὸς ὁ Χριστός· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. Τοῦτο δὲ ἦν τὸ μυστήριον, οὐ παρὰ τοῖς ἐν νόμῳ ποθὲν, ἀλλὰ παρὰ τοῖς τὴν πίστιν ἐκδεδεγμένοις, καὶ ἐν Χριστῷ δεδικαιωμένοις, καὶ τὴν ἀμείνω τῆς νομικῆς καταπλουτοῦσι παίδευσιν, φημὶ δὲ τὴν εὐαγγελικήν. Ὑπὸ φθορὰν οὖν ἄρα καὶ οἶον ἐν νόμῳ τὴν τοῦ θανάτου μητέρα, φημὶ δὴ τὴν ἁμαρτίαν, οὔπω διὰ πίστεως ἀποφορτισάμενοι, καὶ μακρὰν οἱ τοιοίδε Χριστοῦ. Εἰ δὲ βουληθεῖεν ἀπολύσασθαι τὸ ὑπόδημα, τουτέστι, τὴν φθορὰν, τὴν δικαιοῦν οὐκ ἰσχύουσαν, καὶ τὴν ζωοποιὸν ἀληθῶς προσιέμενοι χάριν, ἐγγιοῦσι τότε τῷ δικαιοῦντι τὸν ἀσεβῆ, τουτέστι Χριστῷ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ ἡ δόξα, σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"For then he will understand, and he will enter into the holy land, that is, the Church. For that those who do not depart from the worship according to the law are held fast by corruption, Christ himself will make clear, saying: Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves. But this was the mystery, not among those in the law at any time, but among those who have received the faith, and have been justified in Christ, and richly possess the better instruction than the legal, I mean the evangelical. Under corruption, then, and as it were in the law, not yet having discharged through faith the mother of death, I mean sin, such persons are also far from Christ. But if they should wish to loose the sandal, that is, corruption, which cannot justify, and truly to receive the life-giving grace, they will then draw near to him who justifies the ungodly, that is, to Christ, through whom and with whom be the glory to the Father, with the Holy Spirit, unto the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":402,"ref":"p402","source":"ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΕΞΟΔΟΝ ΒΙΒΛΙΟΝ Βʹ.\n\nΠερὶ τῆς θυσίας τοῦ ἀμνοῦ. αʹ. Ὅτι οὖν [ἐν] Χριστῷ δὴ καὶ μόνῳ τὸ τοῦ θανάτου διαδιδράσκομεν κράτος, καὶ ὡς ὁ σοφὸς ἡμῖν διαγέγραφε μαθητὴς, Οὐκ ἔστιν ὄνομα ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἀνθρώποις, ἐν ᾦ δεῖ σωθῆναι ἡμᾶς, ἀναμάθοι τις ἂν καὶ καθ' ἑτέρους πολλοὺς, εἴπερ ἕλοιτο, τρόπους. Μυρίαι γὰρ ὅσαι παρά γε τῇ θεοπνεύστῳ Γραφῇ λαμπραὶ καὶ διαφανεῖς εἰκόνες, τὴν τοῦ μυστηρίου δύναμιν ἀπαστράπτουσι. Φέρε δὴ οὖν τὰ εἰς τοῦτο χρήσιμα συναγείροντες, καὶ διὰ τῶν ἐφεξῆς δεικνύωμεν. Παρῆλθον μὲν εἰς μέσον Μωσῆς τε καὶ Ἀαρών· ἀφικόμενοι δὲ πρὸς Φαραὼ διαῤῥήδην ἔφασκον· Τάδε λέγει Κύριος ὁ Θεὸς Ἰσραήλ· Ἐξαπόστειλον τὸν λαόν μου, ἵνα μοι ἑορτάσωσιν ἐν τῇ ἐρήμῳ. Καὶ εἶπε Φαραὼ, Καὶ τίς ἐστιν οὗ εἰσακούσομαι τῆς φωνῆς αὐτοῦ, ὥστε ἐξαποστεῖλαι τοὺς υἱοὺς Ἰσραήλ; Οὐκ οἶδα τὸν Κύριον, καὶ τὸν Ἰσραὴλ οὐκ ἐξαποστελῶ. Καὶ λέγουσιν αὐτῷ· Ὁ Θεὸς τῶν Ἑβραίων προσκέκληται ἡμᾶς. Πορευσόμεθα οὖν ὁδὸν ἡμερῶν τριῶν, ὅπως θύσωμεν τῷ Θεῷ ἡμῶν, μή ποτε συναντήσοι ἡμῖν θάνατος, ἢ φόνος. Καὶ εἶπεν αὐτοῖς ὁ βασιλεὺς Αἰγύπτου· Διὰ τί, Μωσῆ καὶ Ἀαρὼν, διαστρέφετε τὸν λαόν μου ἀπὸ τῶν ἔργων; Ἀπέλθετε ἕκαστος ὑμῶν εἰς τὰ ἔργα αὐτοῦ. Διαβολικῆς γὰρ ὢν ἔμπλεως ἀπονοίας ὁ ἀπόπληκτος Φαραὼ, τίς ὁ Ἑβραίων Θεὸς οὐκ εἰδέναι φησίν.","english":"BOOK 2 OF THE GLAPHYRA ON EXODUS.\n\nConcerning the sacrifice of the lamb. 1. That therefore in Christ alone we escape the power of death, and, as the wise disciple has set it down for us, \"There is no other name under heaven given among men, whereby we must be saved,\" one may learn also in many other ways, if he chooses. For there are countless bright and transparent images in the God-inspired Scripture that flash forth the power of the mystery. Come then, let us gather what is useful for this, and let us show it through what follows. Moses and Aaron came forward; and having come to Pharaoh, they said plainly: \"Thus says the Lord God of Israel: Send forth my people, that they may celebrate a feast to me in the wilderness.\" And Pharaoh said, \"And who is he, that I should hearken to his voice so as to send forth the sons of Israel? I do not know the Lord, and I will not send Israel forth.\" And they say to him: \"The God of the Hebrews has called us. Let us go, then, a journey of three days, that we may sacrifice to our God, lest perhaps death or slaughter meet us.\" And the king of Egypt said to them: \"Why, Moses and Aaron, do you pervert my people from their works? Go, each of you, to his own works.\" For the stricken Pharaoh, being full of devilish folly, says that he does not know who the God of the Hebrews is.","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":"Ἐπειδὴ δὲ συχναῖς καὶ ἀφορήτοις πληγαῖς κατῃκίζετο, καὶ διώλετο κατὰ βραχὺ τῶν Αἰγυπτίων ἡ χώρα, τοῦτο μὲν εἰς αἷμα μεταστοιχειουμένων αὐτοῖς τῶν ὑδάτων, ἀκρίδος τε καὶ χαλάζης ἐπενηνεγμένης τῇ γῇ, σκνιπῶν, καὶ βατράχων κινουμένων, καὶ μέν τοι καὶ τριημέρου καταχεομένου σκότους, ἀνήσειν μὲν μόλις, οὐχ ἑκὼν ἐπηγγέλλετο, ἦν δὲ ἀτεράμων, καὶ μετὰ τοῦτο πάλιν δεινὸς καὶ ἀπεσκληκὼς, καὶ δυσμετακόμιστος κομιδῇ πρὸς τὸ ἑλέσθαι, φημὶ, τῆς οὕτω μακρᾶς δουλείας ἀπαλλάξαι τὸν Ἰσραήλ. Εἶτα Θεὸς ἐσκέπτετο τοῖς τῶν Αἰγυπτίων πρωτοτόκοις\n\nἐπαφεῖναι τὸν ὀλοθρευτήν. Ἐπειδὴ δὲ ἦν ἀναγκαῖον μὴ τοῖς ἀνοσίοις γένεσι συναπολέσθαι τοὺς ἐξειλεγμένους, ἀγάπῃ τῇ διὰ τοὺς πατέρας, τὸν ἐπὶ τοῦ Πάσχα νόμον διετύπου Θεός· καὶ τὸ τοῦ Χριστοῦ μυστήριον προαποπεραίνεσθαι τῆς ὀργῆς μάλα προστέταχε. Δι' οὗ πάλιν παρέσται νοεῖν, ὡς ἔστιν ἀμήχανον διὰ Μωσέως ἢ νόμου καταργεῖσθαι θάνατον. Ἐξίστησι δὲ τὸν ὀλοθρευτὴν τὸ τίμιον αἷμα τοῦ Χριστοῦ, καὶ ἀπαλλάττει φθορᾶς τοὺς ἡγιασμένους. Ζωὴ γάρ ἐστιν ἐκ ζωῆς, καὶ Θεὸς τῶν ὅλων, ὡς Θεὸς ἐκ Θεοῦ. Ἔφη τοίνυν ὧδε τὸ Γράμμα τὸ ἱερόν· Καὶ εἶπε Κύριος πρὸς Μωσῆν καὶ Ἀαρὼν ἐν γῇ Αἰγύπτου, λέγων· Ὁ μὴν οὗτος ὑμῖν ἀρχὴ μηνῶν, πρῶτος ὑμῖν ἐστιν ἐν τοῖς μησὶ τοῦ ἐνιαυτοῦ. Λάλησον πρὸς πᾶσαν συναγωγὴν υἱῶν Ἰσραὴλ, λέγων; Τῇ δεκάτῃ τοῦ μηνὸς τούτου λαβέτωσαν ἕκαστος πρόβατον κατ' οἴκους πατριῶν, πρόβατον κατ' οἰκίαν. Ἐὰν δὲ ὀλιγοστοὶ ὦσιν οἱ ἐν τῇ οἰκίᾳ, ὡς μὴ ἱκανοὺς εἶναι εἰς πρόβατον, λήψεται μεθ' ἑαυτοῦ τὸν γείτονα τὸν πλησίον αὐτοῦ.","english":"But since Egypt was being laid waste by frequent and unbearable plagues, and the land of the Egyptians was being destroyed little by little—now their waters being transformed into blood, now locusts and hail brought upon the land, gnats and frogs swarming, and moreover a darkness poured over them for three days—he promised reluctantly, and not willingly, that he would let them go; yet he was stubborn, and after this again fierce and hardened, and altogether difficult to move to choose, I say, to release Israel from so long a slavery. Then God was considering to send the destroyer upon the firstborn of the Egyptians. But since it was necessary that the chosen ones should not perish together with the impious races, for love's sake because of the fathers, God fashioned the law concerning the Passover; and he very much commanded that the mystery of Christ be accomplished beforehand for the wrath. Through which it will again be possible to understand that it is impossible for death to be abolished through Moses or the law. The precious blood of Christ drives away the destroyer and delivers the sanctified from corruption. For he is life from life, and God of all things, as God from God. The sacred Scripture therefore spoke thus: And the Lord spoke to Moses and Aaron in the land of Egypt, saying: This month is the beginning of months for you; it is the first for you among the months of the year. Speak to the whole congregation of the sons of Israel, saying: On the tenth of this month let each one take a sheep according to the houses of the fathers, a sheep according to the house. But if those in the house are too few, so that they are not sufficient for a sheep, he shall take with himself his neighbor who is near him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":404,"ref":"p404","source":"Εἶτα χρῆναι λαβεῖν ὁρισάμενος, ἐπιδιατάττει πάλιν ὁποῖον δὴ εἶναι προσήκει τὸ θῦμα, ὁπηνίκα τε καὶ ὅπως ἱερουργεῖσθαι δεήσει. Τέλειον γὰρ, φησὶν, ἄμωμον, ἐνιαύσιον ἔσται ὑμῖν, ἀπὸ τῶν ἀμνῶν καὶ ἀπὸ τῶν ἐρίφων λήψεσθε, καὶ ἔσται ὑμῖν διατετηρημένον ἕως τεσσαρεσκαιδεκάτης τοῦ μηνὸς τούτου. Καὶ σφάξουσιν αὐτὸ πᾶν τὸ πλῆθος συναγωγῆς υἱῶν Ἰσραὴλ πρὸς ἑσπέραν· καὶ λήψονται ἀπὸ τοῦ αἵματος, καὶ θήσουσιν ἐπὶ τῶν δύο σταθμῶν, καὶ ἐπὶ τὴν φλιὰν ἐν τοῖς οἴκοις ἐν οἷς φάγωσιν αὐτὰ ἐν αὐτοῖς. Καὶ φάγονται τὰ κρέα ἐν τῇ νυκτὶ ταύτῃ ὀπτὰ πυρὶ, καὶ ἄζυμα ἐπὶ πικρίδων ἔδονται. Οὐκ ἔδεσθε ἀπ' αὐτῶν ὠμὸν, οὐδὲ ἑψημένον ἐν ὕδατι, ἀλλ' ὀπτὰ πυρὶ, κεφαλὴν σὺν τοῖς ποσὶ, καὶ τοῖς ἐνδοσθίοις. Οὐκ ἀπολείψετε ἀπ' αὐτοῦ εἰς τὸ πρωῒ, καὶ ὀστοῦν οὐ συντρίψετε ἀπ' αὐτοῦ. Τὸ δὲ καταλειπόμενα ἀπ' αὐτοῦ ἕως πρωῒ, κατακαύσετε πυρί. Ἐπάγει δὲ τούτοις ὁ νομοθέτης τὰ ἐφεξῆς, ὁποῖόν τε εἶναι πρέπει τῶν δαιτυμόνων τὸ σχῆμα διδάσκων, καὶ τίνα τρόπον ἐξηρτισμένους τῆς ἱερωτάτης ἅπτεσθαι κοινῆς ἀκόλουθον αὐτούς. Οὕτω γὰρ φάγεσθε αὐτὸ, φησί· Ἔστωσαν ὑμῶν αἱ ὀσφύες περιεζωσμέναι, καὶ τὰ ὑποδήματα ἐν τοῖς ποσὶν ὑμῶν, καὶ αἱ βακτηρίαι ἐν ταῖς χερσὶν ὑμῶν· καὶ ἔδεσθε αὐτὸ μετὰ σπουδῆς. Πάσχα γάρ ἐστι Κυρίου. Ὠφελήσει δὲ αὐτοὺς, καὶ κατὰ τίνα τρόπον ἡ τοῦ προβάτου σφαγὴ, καλῶς δὲ λίαν ἀπογυμνῶν· Καὶ διελεύσομαι ἐν γῇ Αἰγύπτου, καὶ πατάξω πᾶν πρωτότοκον ἀπὸ ἀνθρώπου ἕως κτήνους, ἐν πᾶσι τοῖς θεοῖς τῶν Αἰγυπτίων ποιήσω τὴν ἐκδίκησιν· ἐγὼ Κύριος.","english":"Then, having determined that it was necessary to receive it, he further ordains what sort of sacrifice it ought to be, and when and how it must be offered. For it shall be, he says, perfect, without blemish, a year old for you; you shall take it from the lambs and from the kids, and it shall be kept by you until the fourteenth day of this month. And all the multitude of the congregation of the sons of Israel shall slay it toward evening; and they shall take some of the blood, and put it on the two doorposts and on the lintel in the houses in which they eat it. And they shall eat the flesh in that night, roasted with fire, and they shall eat unleavened bread with bitter herbs. You shall not eat of it raw, nor boiled in water, but roasted with fire, its head with its feet and its inner parts. You shall not leave any of it until morning, and you shall not break a bone of it. But what remains of it until morning you shall burn with fire. And the lawgiver adds to these things what follows, teaching what the bearing of the guests ought to be, and in what manner, having been equipped, it is fitting for them to partake of the most sacred common meal. For thus you shall eat it, he says: Let your loins be girded, and your sandals on your feet, and your staffs in your hands; and you shall eat it in haste. For it is the Passover of the Lord. And the slaughter of the sheep will benefit them, and in what manner, revealing it very well: And I will pass through the land of Egypt, and I will strike every firstborn from man to beast, and on all the gods of the Egyptians I will execute vengeance; I am the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":405,"ref":"p405","source":"Καὶ ἔσται ὑμῖν ἐν σημείῳ τὸ αἷμα ἐπὶ τῶν οἰκιῶν ὑμῶν, ἐν αἷς ὑμεῖς ἔσεσθε ἐκεῖ. Καὶ ὄψομαι τὸ αἷμα, καὶ σκεπάσω ὑμᾶς, καὶ οὐκ ἔσται ἐν ὑμῖν πληγὴ τοῦ ἐκτριβῆναι, ὅταν παίω ἐν γῇ Αἰγύπτου. Εἶτα πάλιν μεθ' ἕτερα· Ἑπτὰ ἡμέρας ἔδεσθε ἄζυμα, φησὶν, ἀπὸ δὲ τῆς πρώτης, ἀφανιεῖτε ζύμην ἐκ τῶν οἰκιῶν ὑμῶν. Καὶ τὴν τοῦ παραβαίνοντος τιμωρίαν ὁρισάμενος, ἐπιλέγει πάλιν· Καὶ ἡ ἡμέρα ἡ πρώτη κεκλήσεται ἁγία, καὶ ἡμέρα ἡ ἑβδόμη, κλητὴ ἀγία ἔσται ὑμῖν. Τὸ μὲν δὴ θεῖον λόγιον οὕτως ἔχει· διελθόντες δὲ πάλιν ἀνὰ μέρος αὐτὸ, τὸν ἑκάστῳ πρέποντα νοῦν ἐφαρμόσαι πειράσομαι [λεγ, πειρασόμεθα], τὴν ἐκ τῶν σημαινομένων δύναμιν πολυτρόπως εἰς αὐτὸν ἀναφέροντες τὸν Χριστόν. βʹ. Ὁρίζεται τοίνυν ἐν ἀρχῇ τοῦ ἔτους, ἐν τῷ πρώτῳ μηνὶ, τῆς ἱερουγίας ὁ καιρός· ἀρχὴ γὰρ πάντων ἐστὶν ὁ Χριστὸς, ἐπεὶ μηδὲ πρόσφατος διά τοι τὴν ἐκ Θεοῦ Πατρὸς πρὸ αἰώνων γέννησιν. Ἁγιάζει δὲ αὐτὸς κατὰ πάντα χρόνον, τὰ ἀπ' ἀρχῆς μέχρι τέλους, ἀλλ' ὥσπερ ἐν μηνὶ τῶν νέων ἡ πανήγυρις. Παρῴχετο μὲν γὰρ τὰ ἀρχαῖα, κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν· Ἰδοὺ γέγονε τὰ πάντα καινά. Καὶ ἀνέθαλλεν καὶ ἀνθρώπου φύσις πρὸς τὸ ἐν ἀρχαῖς ἐν Χριστῷ. Δούλοις τε οὖσιν ἔτι τοῖς υἱοῖς Ἰσραὴλ, καὶ ὑπὸ χεῖρα πράττουσι τὴν τυραννικὴν, εἶχον γὰρ ἔτι τὴν τῶν Αἰγυπτίων, τὰ τοιαῦτα διετάττετο· τοῦ λόγου πάλιν αἰνιγματωδῶς ὑπεμφαίνοντος, μὴ ἂν ἕτερον δύνασθαι τὴν τοῦ ἀνθρώπου ψυχὴν πρὸς ἐλευθερίαν μὲν τὴν ἐξ ἁμαρτίας ἀναδραμεῖν, τὴν δὲ τοῦ διαβόλου πλεονεξίαν ἀποφυγεῖν, καὶ εἰς τὴν ἄνω γενέσθαι","english":"And the blood shall be for you a sign upon your houses in which you shall be there. And I will see the blood, and I will shelter you, and there shall not be among you a plague of destruction, when I strike in the land of Egypt. Then again after other things: Seven days you shall eat unleavened bread, he says, and from the first day you shall remove leaven from your houses. And having defined the punishment of the transgressor, he adds again: And the first day shall be called holy, and the seventh day shall be a called holy to you. The divine oracle indeed stands thus; but having again gone through it in part, I shall attempt to apply the meaning fitting to each, referring the power of the significations in many ways to Christ himself. 2. The time of the sacred service is therefore defined at the beginning of the year, in the first month; for Christ is the beginning of all things, since he is not even recent, on account of his generation from God the Father before the ages. And he sanctifies at all times, from the beginning to the end, but as in the month of new things is the festival. For the old things have passed away, according to the voice of the blessed Paul: Behold, all things have become new. And human nature too has sprouted anew toward what was in the beginning in Christ. And since the sons of Israel were still slaves and living under a tyrannical hand—for they still had that of the Egyptians—such things were ordained; the word again darkly hinting that the soul of man cannot otherwise run back to freedom from sin, and escape the greed of the devil, and come to the things above","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":"πόλιν ἀπὸ τῆς ἐν κόσμῳ διατριβῆς, εἰ μὴ διὰ τῆς τοῦ Χριστοῦ μετοχῆς καὶ φιλανθρωπίας, κατὰ τὸ εἰρημένον παρ' αὐτοῦ πρὸς τοὺς ἀνοήτους Ἰουδαίους· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, δοῦλός ἐστι τῆς ἁμαρτίας· ὁ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα· ὁ υἱὸς μένει εἰς τὸν αἰῶνα. Ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἔσεσθε. Καὶ πάλιν· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς· ἧς εἰς τύπον νοοῖτο καλῶς τῆς ἐπαγγελίας ἡ γῆ, εἰς ἣν ἐξ Αἰγύπτου μεταχωρεῖν ἠπείγοντο. Λαμβάνεται δὲ τὸ πρόβατον ἀπὸ δεκάτης τοῦ μηνὸς ἡμέρας, καὶ διατηρεῖται μέχρι τῆς τεσσαρεσκαιδεκάτης, ἵνα σφάττηται πρὸς ἑσπέραν. Καὶ τοῦ δὴ χάριν; ἐρεῖ τις τυχόν· βαθὺς γὰρ ὄντως ὁ λόγος. Τί γὰρ, εἰπέ μοι, διεκώλυεν ἡμέρᾳ πρώτῃ διαλαμβάνεσθαι τοῦ μηνός; Τί δὲ ἄρα νομοθετεῖν ἀνέπεισε τὸν Θεὸν ἐν ἡμέραις πέντε τετηρημένον ἱερουργεῖν οὕτως πρὸς ἑσπέραν τὸ θῦμα; Πέντε γὰρ ἡμερῶν ἀριθμὸν εὑρήσομεν ἀπὸ τῆς δεκάτης ἀρξάμενοι. Τοῦ μὲν οὖν μὴ ἐν ἡμέρᾳ πρώτῃ λαμβάνεσθαι τὸν ἀμνὸν, ἀλλ' ἐν τῇ δεκάτῃ τοῦ μηνὸς, σημαίνειν ἔοικεν, ὅτι πολλοὶ προεβάδιζον χρόνοι, καὶ μακροί τινες ἦσαν αἰῶνες οἱ πρὸ ἡμῶν, καθ' ὃν ἦν ἀεὶ καὶ ἔστιν, καὶ ἔσται Θεός. Εἰσβαίνει δὲ γείτων εὐθὺς μετ' ἐκείνους αἰὼν οὗτος ὁ καθ' ἡμᾶς, ὡς διὰ πενθημέρου τῆς ἀρτίως ἡμῖν εἰρημένης ὁδοῦ, εἰς πέντε καιροὺς διαιρούμενος. Σαφηνιεῖ δὲ σφόδρα καλῶς ἡμῖν τὸ ζητούμενον, ἡ τοῦ Σωτῆρος παραβολὴ, τοῦτον ἔχουσα τὸν τρόπον·","english":"a city from its sojourn in the world, except through participation in Christ and his love for humanity, according to what was said by him to the foolish Jews: Amen, amen I say to you, that everyone who commits sin is a slave of sin; the slave does not remain in the house forever; the son remains forever. If then the son sets you free, you will truly be free. And again: Amen, amen I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves; of which the land into which they were hastening to move from Egypt might well be understood as a type of the promise. But the sheep is taken from the tenth day of the month, and is kept until the fourteenth, so that it may be slaughtered toward evening. And for what reason? someone may perhaps ask; for the account is truly deep. For what, tell me, prevented it from being taken on the first day of the month? And what then persuaded God to legislate that what had been kept for five days should be sacrificed thus toward evening? For we will find the number of five days, beginning from the tenth. That the lamb is not taken on the first day, but on the tenth of the month, seems to signify that many times went before, and there were certain long ages before us, according to which he was always, and is, and shall be God. But this present age of ours enters immediately after those, as through a period of five days of the road just now mentioned to us, divided into five times. And the parable of the Savior, having this form, will clarify the matter under inquiry very well for us:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":407,"ref":"p407","source":"Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ, ὅστις ἐξῆλθεν ἅμα πρωῒ μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ. Συμφωνήσας δὲ μετὰ τῶν ἐργατῶν ἐκ δηναρίου τὴν ἡμέραν, ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα αὐτοῦ. Καὶ ἐξελθὼν περὶ τρίτην ὥραν, εἶδεν ἄλλους ἑστῶτας ἐν τῇ ἀγορᾷ ἀργοὺς, κἀκείνοις εἶπεν· Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνά μου, καὶ ὃ ἂν ᾖ δίκαιον, δώσω ὑμῖν. Οἱ δὲ ἀπῆλθον. Πάλιν δὲ περὶ τὴν ἕκτην ὥραν καὶ ἐννάτην ἐποίησεν ὡσαύτως. Περὶ δὲ τὴν ἑνδεκάτην ἐξελθὼν, εὗρεν ἄλλους ἑστῶτας, καὶ λέγει αὐτοῖς Τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί; Λέγουσιν αὐτῷ· Οὐδεὶς ἡμᾶς ἐμισθώσατο. Λέγει αὐτοῖς· Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνά μου. Ὁρᾷς δὴ οὖν ἐν τούτοις καὶ λίαν ἐναργέστατα καὶ σαφῶς εἰς ὅλους πέντε καιροὺς τὸν καθ' ἡμᾶς αἰῶνα διῃρημένον; Καὶ πρῶτον μὲν εἶναι λογιούμεθα, καθ' ὃν ἦν ἔτι τὰς ἐν παραδείσῳ διατριβὰς ὁ προπάτωρ ἔχων Ἀδάμ· δεύτερον δὲ μετ' ἐκεῖνον καὶ ὡς ὥρᾳ τρίτῃ δηλούμενον, καθ' ὃν Νῶε καὶ οἱ σὺν αὐτῷ· τρίτον δὲ ὡς ἐν ἕκτῃ, καθ' ὃν ἐκάλει τὸν Ἀβραὰμ εἰς ἐπίγνωσιν τῆς ἀληθείας ὁ ἐπὶ πάντων Θεός· τὸ τέταρτον δὲ, ὡς ἐν ὥρᾳ πάλιν ἐννάτῃ, τοῦ Μωσέως δηλονότι καὶ τῶν προφητῶν. Περὶ τὴν ἑνδεκάτην, τουτέστιν, ἐν τῷ πέμπτῳ καιρῷ, συστελλομένης ἤδη τῆς ἡμέρας, καὶ οἱονεὶ καταλύοντος εἰς τέλος ἤδη τοῦ παρόντος αἰῶνος, ἐμισθώσατο τὰ ἔθνη Χριστὸς κεκλημένα πρὸς τὴν ἐπίγνωσιν παρ' ἑτέρου μηδαμῶς κατὰ τοὺς ἄνωθεν καὶ παρῳχηκότας καιρούς. Διὸ δὴ παρὰ πάντας οἱ τελευταῖοί φασι τό· Οὐδεὶς ἡμᾶς ἐμισθώσατο.","english":"The kingdom of heaven is like a man, a householder, who went out early in the morning to hire laborers for his vineyard. And when he had agreed with the laborers for a denarius a day, he sent them into his vineyard. And going out about the third hour, he saw others standing idle in the marketplace, and to them he said: Go also into my vineyard, and whatever is just I will give you. And they went away. Again, about the sixth hour and the ninth, he did likewise. And about the eleventh hour he went out and found others standing, and he says to them: Why have you stood here all day idle? They say to him: No one has hired us. He says to them: Go also into my vineyard. Do you see, then, in these things, most clearly and plainly, that the present age is divided into five periods? And first we will reckon that in which Adam, our forefather, still had his dwelling in paradise; second after that, indicated as it were at the third hour, that in which Noah and those with him were; third, as at the sixth, that in which God over all called Abraham to the knowledge of the truth; the fourth, as at the ninth hour again, that of Moses, clearly, and the prophets. About the eleventh, that is, in the fifth period, when the day was already drawing to a close and the present age was, as it were, already coming to its end, Christ hired the nations, called to the knowledge of him by no other in the former and past periods. Therefore, beyond all others, those who are last say: No one has hired us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":408,"ref":"p408","source":"Λαμβάνεται τοίνυν τὸ πρόβατον κατὰ τὴν ἡμέραν τῆς πενθημέρου τὴν πρώτην, τουτέστι, τὴν δεκάτην, τύπον ἐπέχουσαν τῆς τοῦ αἰῶνος ἀρχῆς, καὶ διατηρηθὲν ἐν τῷ τελευταίῳ καιρῷ, τουτέστιν, ἐν τῇ τεσσαρεσκαιδεκάτῃ, σφάζεται πρὸς ἑσπέραν· ἵνα πάλιν ἐννοῇς, ὡς οὔτε νέον ἐστὶν, οὐδὲ πρόσφατον τὸ τοῦ Χριστοῦ μυστήριον· ἀλλ' ἐφυλάττετο μὲν ἐν προγνώσει τοῦ Πατρὸς, καὶ ἐξ αὐτῆς τῆς τοῦ κόσμου καταβολῆς. Ἀπέθανε δὲ ὑπὲρ ἡμῶν ἐν τοῖς ἐσχάτοις τοῦ αἰῶνος καιροῖς, οὔπω μὲν τοῦ νοητοῦ καὶ θείου φωτὸς καταλάμποντος· τῷ δ' ἐξ ἀγνοίας σκότῳ βεβαπτισμένης ἔτι τῆς γῆς, καὶ τὰς ἁπάντων καρδίας καταμολυνόντων ταῖς πλάναις τῶν κοσμοκρατόρων τοῦ σκότους τούτου. Διὰ τοῦτο καὶ, Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου, ἐπιδημήσας ἔφασκεν ὁ Σωτήρ. Καὶ φωστῆρες ἐν κόσμῳ λόγον ζωῆς ἐπέχοντες, οἱ ἅγιοι χρηματίζουσι· καὶ προσέτι τοῦτο· Καὶ ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου, διὰ τὸ δύνασθαι φωτίζειν τοὺς ὄντας ἐν σκότῳ, δικαίως ἀκούουσιν.\n\nἈποθαυμάσεις δὲ πάλιν καὶ ἑτέραν ἐν τούτῳ μυστικὴν εὑρίσκων οἰκονομίαν. Σφάζεται γὰρ ὁ ἀμνὸς ἐν τεσσαρεσκαιδεκάτῃ τοῦ μηνὸς ἡμέρᾳ, πλήρη τὴν οἰκείαν ἔχοντος δόξαν τοῦ σεληναίου κύκλου, καὶ νόθῳ μὲν ὥσπερ φωτὶ τὴν οἰκουμένην καταυγάζοντος, ἀρχομένου δ' οὖν ὅμως ἀπολήγειν κατὰ βραχὺ, καὶ ὥσπερ ἐξ ἀνάγκης ἤδη συστέλλοντος τὴν ἐνοικοῦσαν αὐτῷ τιμήν τε καὶ χάριν·","english":"The sheep, then, is taken on the first day of the five-day period, that is, on the tenth, which holds the figure of the beginning of the age, and having been kept until the last time, that is, until the fourteenth, it is slaughtered toward evening; so that you may again understand that the mystery of Christ is neither new nor recent, but was kept in the foreknowledge of the Father, and that from the very foundation of the world. But he died for us in the last times of the age, while the intelligible and divine light was not yet shining forth, and while the earth was still steeped in the darkness of ignorance, and the rulers of this darkness were defiling the hearts of all with their deceits. For this reason the Savior also said when he came among us, I am the light of the world. And the saints are called lights in the world, holding forth the word of life; and moreover this also: And you are the light of the world, they rightly hear, because they are able to enlighten those who are in darkness.\n\nBut you will marvel again, finding in this yet another mystical dispensation. For the lamb is slaughtered on the fourteenth day of the month, when the lunar cycle has its own glory full, and illuminates the inhabited world as it were with a bastard light, yet nevertheless begins to wane little by little, and as if of necessity now contracts the honor and grace that dwells in it;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":409,"ref":"p409","source":"ἵνα νοήσῃς ἐντεῦθεν, ὡς ἐξ εἰκόνος τε καὶ σκιᾶς τοῦ παραθέντος πράγματος ἐπὶ τὴν τῶν ἀληθεστέρων κατάληψιν χειραγωγούμενος, ὅτι κατὰ πᾶσαν μὲν ἐδοξάζετο τὴν οἰκουμένην ὁ τῆς νυκτὸς ἄρχων, τουτέστιν ὁ διάβολος, διὰ τῆς σελήνης ὡς ἐν τύπῳ δηλούμενος (σελήνη γὰρ εἰς ἀρχὴν τέθειται τῆς νυκτὸς), καὶ ὥσπερ νόθον τι φῶς τὴν τοῦ κόσμου σοφίαν ταῖς τῶν πλανωμένων καρδίαις ἐντιθεὶς, πληρεστάτην ἑαυτῷ τὴν δόξαν ἐπραγματεύετο. Ἀπέθανε δὲ δι' ἡμᾶς καὶ ὑπὲρ ἡμῶν ὁ Χριστὸς, ὁ Ἀμνὸς ὁ ἀληθινὸς, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, καὶ τὴν τοῦ διαβόλου κατέλυσε δόξαν. Ἀπολήγειν γὰρ ἀνάγκη αὐτὴν καὶ δαπανᾶσθαι κατὰ βραχὺ, πρὸς τὴν εἰρήνην καὶ ἀγάπην ἤδη τὴν ὡς πρὸς Θεὸν τῆς τῶν ἐθνῶν πληθύος ἀναβαίνειν ἐπειγομένης διὰ τῆς πρὸς αὐτὴν ἀποστροφῆς καὶ πίστεως. Καὶ τοῦτο ἦν ἄρα τὸ ἐν Ψαλμοῖς ᾀδόμενον πάλαι περὶ Χριστοῦ· Ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη, καὶ πλῆθος εἰρήνης, ἕως οὗ ἀνταναιρεθῇ ἡ σελήνη. Ἀνέτειλε γὰρ ἐν ἡμέραις Χριστοῦ δικαιοσύνη διὰ πίστεως· πλῆθος δὲ εἰρήνης, διὰ τῆς πρὸς Θεὸν ἐπιστροφῆς. Καὶ πρὸς τούτοις ἔτι καὶ ὁ τῆς νυκτὸς ἄρχων ἀντανῄρηται, τουτέστιν ὁ διάβολος. Ἐπιτήρει δὲ ὅπως οὐκ ἀναιρεθήσεσθαί φησι τὴν σελήνην ἁπλῶς, ἀνταναιρεθήσεσθαι δὲ μᾶλλον· ὡς γὰρ ἤδη προανελὼν, δῆλον δὲ δήπου πάντως, ὅτι τὸν ἄνθρωπον ἀνταναιρεῖται ὁ διάβολος. Λαβέτωσαν τοίνυν, φησὶν, ἕκαστος πρόβατον κατ' οἰκίαν. Τέλειος γὰρ ἐν ἑκάστῳ Χριστὸς διὰ μετοχῆς τοῦ ἁγίου Πνεύματος ἐνοικίζεται, καὶ οὐ μεμέρισται, καθάπερ ὁ Παῦλός φησι.","english":"So that you may understand from this, being led by hand, as it were, from an image and shadow of the reality set before you to the apprehension of the truer things, that the ruler of the night—that is, the devil, made manifest through the moon as in a type (for the moon has been appointed to the rule of the night)—was glorified throughout the whole inhabited world, and just as though implanting a bastard light, the wisdom of the world, in the hearts of those who wander, he procured for himself the fullest glory. But Christ died for us and on our behalf, the true Lamb, the one who takes away the sin of the world, and he destroyed the glory of the devil. For it must cease and be consumed little by little, since the multitude of the nations, hastening now to ascend to peace and love toward God through conversion and faith toward him. And this, then, was what was sung long ago in the Psalms concerning Christ: Righteousness shall rise up in his days, and abundance of peace, until the moon be taken away. For righteousness rose up in the days of Christ through faith, and abundance of peace through the turning toward God. And in addition to these things, the ruler of the night has also been taken away, that is, the devil. And observe how he does not say that the moon will be simply destroyed, but rather taken away; for as he has already previously destroyed, and it is surely clear, that the devil is taken away in exchange for man. Let them take, then, he says, each one a sheep according to his house. For Christ is perfect in each one and dwells there through participation in the Holy Spirit, and he is not divided, as Paul says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":410,"ref":"p410","source":"Πλὴν ἐὰν ὦσι, φησὶν, ὀλιγοστοὶ ὡς μὴ ἱκανοὺς εἶναι εἰς πρόβατον, συλλήψεται μεθ' ἑαυτοῦ τὸν γείτονα τὸν πλησίον αὐτοῦ. Οἱ γὰρ οὐκ ἔχοντες ἐξ ἑαυτῶν τέλειον δύνασθαι συνιέναι μόνοι τὸ Χριστοῦ μυστήριον, ἢ καὶ οὐκ ἀρκοῦντες εἰς κατανόησιν τὴν περὶ αὐτοῦ διὰ τὴν τῆς οἰκείας ἐννοίας ἀσθένειαν, μεθέξουσι πάλιν, αὐτοὺς συνεργάτας ὥσπερ καὶ συλλήπτορας τοὺς ὁμοπίστους δεξάμενοι. Διὰ γὰρ τῆς ἀλλήλων νουθεσίας ἔσθ' ὅτε καὶ εἰς μείζους ἢ καθ' ἡμᾶς θεωρίας ἀναβαίνειν ἰσχύομεν. Ὥσπερ οὖν ἀμέλει καὶ ὁ σοφὸς ἐκεῖνος εὐνοῦχος ἀνεπυνθάνετο τοῦ Φιλίππου, τῆς περὶ Χριστοῦ προφητείας ἐπακροώμενος· Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει, περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός; Ὁρᾷς ὅπως τὸν γείτονα συλλαβὼν (ἐγγὺς γὰρ ἀλλήλων οἱ πάντες ἐσμὲν, ὅσοι εἰς τὸν ἕνα καὶ κοινὸν τῆς πίστεως λόγον), μέτοχος ἤδη τοῦ νοητοῦ προβάτου διὰ τῆς ἐρεύνης ἀνεδεικνύετο. Ἠξίου γὰρ εὐθὺς καὶ βεβαπτίσθαι, καὶ δὴ καὶ βεβάπτισται. Ἔστω δὲ, φησὶ, τὸ πρόβατον τέλειον. Πάντα γὰρ ἦν ἐν Χριστῷ τὰ θεοπρεπῆ γνωρίσματα. Ἀλλ' ἔστω καὶ ἄρσεν, ὁ νομοθέτης διήγγειλεν. Αὐτὸς γὰρ ἦν τε καὶ ἔστιν, ὁ πᾶσιν ἡμῖν ἐνιεὶς τῆς θεογνωσίας τὰ σπέρματα, καὶ ὥσπερ τινὰ γῆν θελητήν. Ὥσπερ οὖν καὶ ὁ προφητικὸς ἔχει λόγος, ἐπιτελῶν τῷ Θεῷ καὶ Πατρὶ τὴν ἀνθρωπότητα διὰ τῶν εὐαγγελικῶν κηρυγμάτων. Ἀλλὰ πρὸς τούτοις καὶ ἐνιαύσιον ἔστω, ἢ κατὰ τὸν χρόνον, ἵνα μὴ ᾖ ὡς ἀτελὲς, οὔπω πληρωθέντος ἐπ' αὐτῷ τοῦ ἔτους· ἢ ὅτι τὴν ἐπὶ τῷ πάθει θεοπρεπεστάτην ἑορτὴν καθ' ἕκαστον ἔτος ἔμελλον ἐπιτελεῖν, οἱ τὰ ἐκ τοῦ πάθους ἀποκερδαίνοντες ἀγαθά.","english":"Except, he says, if they are so few as not to be sufficient for a sheep, he shall take with himself his neighbor who is near him. For those who do not have it in themselves to be able by themselves to understand perfectly the mystery of Christ, or who are not sufficient for the comprehension of him because of the weakness of their own understanding, will again partake, having received their fellow believers as co-workers, as it were, and helpers. For through mutual admonition we are sometimes able to ascend even to greater contemplations than are according to our measure. Just as, indeed, that wise eunuch also inquired of Philip, listening to the prophecy concerning Christ: I beg you, of whom does the prophet speak, of himself or of some other? You see how, having taken his neighbor (for we are all near to one another, as many as are for the one and common word of faith), he was shown forth as already a partaker of the intelligible sheep through his searching. For he thought it right immediately also to be baptized, and indeed he was baptized. And let the sheep, he says, be perfect. For all the things befitting God were in Christ. But let it be also male, the lawgiver declared. For he was and is the one who instills into all of us the seeds of the knowledge of God, and as it were a desirable land. Just as the prophetic word also says, fulfilling humanity to God and the Father through the gospel proclamations. But in addition to these things, let it be also of a year, either with respect to time, so that it may not be as imperfect, the year not yet having been fulfilled upon it; or because they were going to celebrate the most God-befitting feast of the passion each year, those who gain the good things from the passion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":411,"ref":"p411","source":"Ἀπὸ δὲ τῶν ἀμνῶν καὶ ἀπὸ τῶν ἐρίφων λαμβάνεσθαι λέγει. Καὶ ὁ μὲν ἀμνὸς ὡς καθαρόν τε καὶ ἄμωμον θῦμα κατὰ νόμον νοεῖται, τὸ δὲ τῶν ἐρίφων γένος ὑπὲρ τῶν ἁμαρτιῶν ἀεὶ τῷ θυσιαστηρίῳ προσφέρεται. Εὑρήσεις δὲ τοῦτο καὶ ἐν Χριστῷ. Ἦν γὰρ ὁ αὐτὸς, καὶ ὡς ἄμωμον ἱερεῖον, εἰς ὀσμὴν εὐωδίας ἀναφέρων ἑαυτὸν τῷ Θεῷ καὶ Πατρὶ, καὶ ὡς ἔριφος ὑπὲρ τῶν ἡμετέρων ἁμαρτιῶν σφαζόμενος. Μετὰ δέ γε τὴν σφαγὴν, καταχρίειν τῷ αἵματι τοὺς τῶν οἰκημάτων σταθμοὺς καὶ τὴν φλιὰν ἐπιτάττει, οὐχ\n\nἕτερόν τι σημαίνειν ἐθέλων, ὥς γέ μοι δοκεῖ, ἢ ὅτι τῷ σεπτῷ καὶ τιμίῳ αἵματι τοῦ Χριστοῦ, τὴν ἐπίγειον ἑαυτῶν οἰκίαν ἀσφαλιζόμεθα, τουτέστι τὸ σῶμα, τὴν ἐκ παραβάσεως νέκρωσιν διὰ μετοχῆς τῆς ζωῆς ἐξελαύνοντες. Ζωὴ γὰρ καὶ ἁγιασμὸς, ἡ Χριστοῦ μετοχή. Καὶ αὐτὸν δὲ θορυβό[ῦ]ντες τὸν ὀλοθρευτὴν, ὡς ἄγαν ἀποτάτω ποιούμενοι διὰ τῆς χρίσεως τὸν ἐπιβουλεύοντα δαίμονα, τὰ ἐκ σαρκικῶν κινημάτων ἀπονεκρούμεθα πάθη. Θύρας δὲ νοήσεις τῆς ἀρτίως ἡμῖν εἰρημένης οἰκίας, τὰς ἐν ἡμῖν αἰσθήσεις δηλαδή· δι' ὦν ταῖς ἁπάντων καρδίαις ἡ τῶν πραγμάτων διακονεῖται ποιότης, καὶ ἡ τῶν ἐπιθυμιῶν ἀμέτρητος ἐπιχεῖται πληθύς. Θύρας δὲ αὐτὰς καὶ ὁ προφήτης Ἰωὴλ ὀνομάζει λέγων· Ὡς εἰσελεύσονταί τινες κλέπται διὰ τῶν θυρίδων ἡμῶν· οὐ γὰρ ἦσαν κατακεχρισμέναι τῷ αἵματι τοῦ Χριστοῦ. Ἐσθίεσθαι δὲ προστάττει τὰ κρέα ταύτῃ τῇ νυκτὶ, τουτέστι, κατὰ τὸν αἰῶνα τὸν ἐνεστηκότα. Οὕτω γὰρ αὐτὸν καὶ ὁ Παῦλος ἐπεκάλει, λέγων· Ἡ νὺξ προέκοψε, ἡ δὲ ἡμέρα ἤγγικεν. Ἡμέραν ἐν τούτοις διαῤῥήδην εἰπὼν τὸν αἰῶνα τὸν μέλλοντα, ὃν αὐτὸς φωτίζει Χριστός.","english":"He says to take from the lambs and from the kids. The lamb is understood as a clean and blameless sacrifice according to the law, while the race of kids is always offered on the altar for sins. You will find this also in Christ. For he was the same both as a blameless victim, offering himself to God and the Father as a sweet-smelling savour, and as a kid slain for our sins. And after the slaughter, he commands to smear the doorposts of the houses and the lintel with the blood, wishing to signify nothing else, as it seems to me, than that by the august and precious blood of Christ we secure our earthly house, that is, the body, driving out the death that comes from transgression through participation in the life. For life and sanctification is participation in Christ. And by confounding the destroyer himself, putting the plotting demon far away through the anointing, we put to death the passions that arise from fleshly motions. You will understand the doors of the house just mentioned by us to be the senses in us; through which the quality of things is ministered to the hearts of all, and the measureless multitude of desires is poured in. The prophet Joel also names them doors, saying: As some thieves will enter through our windows; for they were not smeared with the blood of Christ. He commands the flesh to be eaten in this night, that is, in the present age. For thus Paul also called it, saying: The night is far spent, and the day is at hand. In these words he clearly called the age to come the day, which Christ himself illuminates.","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":"Φάγονται τοίνυν τὰ κρέα κατὰ τὸν αἰῶνα τοῦτον, φησίν. Ἕως μὲν γὰρ ἐσμὲν ἐν τῷδε τῷ κόσμῳ διὰ τῆς ἁγίας σαρκός τε καὶ τοῦ τιμίου αἵματος, καὶ παχυτέρως ἔτι μεταληψόμεθα τοῦ Χριστοῦ. Εἰς δὲ τὴν ἡμέραν καταντήσαντες τῆς δυνάμεως αὐτοῦ, καθὼς γέγραπται, καὶ εἰς τὴν λαμπρότητα τῶν ἁγίων ἀναβεβηκότες, καθ' ἕτερόν τινα τρόπον ἁγιασθησόμεθα πάλιν, καὶ ὡς οἶδεν ὁ τῶν ἐσομένων ἀγαθῶν διανομεὺς καὶ δοτήρ. Ἄλλως τε καὶ ὁμολογίαν ἔχει τοῦ πάθους, καὶ τοῦ δι' ἡμᾶς οἰκονομικῶς παραδειχθέντος θανάτου τοῦ Χριστοῦ, τῆς ἁγίας αὐτοῦ σαρκὸς ἡ μετάληψις, καὶ ἡ πόσις ὁμοίως ἡ ἐκ τοῦ σωτηρίου αἵματος. Οὕτω γὰρ αὐτός πού φησιν, ὅτε τοῖς ἑαυτοῦ γνωρίμοις τοὺς ἐπὶ τῷ μυστηρίῳ νόμους ἐτίθει· Ὁσάκις γὰρ ἂν ἐσθίητε τὸν ἄρτον τοῦτον, πίνητε δὲ τὸ ποτήριον τοῦτο, τὸν ἐμὸν θάνατον καταγγέλλετε. Οὐκοῦν ἐπὶ μὲν τοῦ παρόντος αἰῶνος, διὰ μὲν τῆς μετοχῆς τῶν ἀρτίως ὠνομασμένων, καταγγελοῦμεν εἰκότως τὸν θάνατον αὐτοῦ· ὅταν δὲ λοιπὸν ἐν τῇ δόξῃ παραγένῃ τοῦ Πατρὸς, οὐκ εὐκαίρως ἔτι τὴν ἐπὶ τῷ πάθει προσοίσομεν ὁμολογίαν αὐτῷ, ἀλλ' ἐπιγνωσόμεθα μὲν καθαρῶς ὡς Θεὸν πρόσωπον πρὸς πρόσωπον, ὡς Παῦλός φησι· Δοξολογήσομεν γὰρ, φησὶν, ὡς Δεσπότην. Ἅπαξ γὰρ ἀποθανὼν οὐκέτι ἀποθνήσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει, κατὰ τὴν τοῦ Παύλου φωνήν. Διὸ δὴ καὶ ἔφασκεν· Εἰ καὶ ἔγνωμεν κατὰ σάρκα Χριστὸν, ἀλλὰ νῦν οὐκέτι γινώσκομεν. Τότε γὰρ οὐκ ἀφ' ὧν ἐστιν ἄνθρωπος, ἀλλ' ἐξ ὧν ἐστι Θεὸς ἀληθινὸς, λαμπρότερον ἐπιγνωσόμεθα, συμπεπερασμένης ἤδη τῆς οἰκονομίας, ἐφ' ᾗ καὶ γέγονε σάρξ.","english":"They shall eat the meats, he says, in this age. For as long as we are in this world, through his holy flesh and precious blood, we shall still partake of Christ in a more substantial manner. But when we have arrived at the day of his power, as it is written, and have ascended to the splendor of the saints, we shall be sanctified again in another manner, as the dispenser and giver of the good things to come knows. Moreover, the partaking of his holy flesh and likewise the drinking of the saving blood contains a confession of the passion and of the death of Christ which was shown forth for our sake in the economy. For thus he himself says somewhere, when he was laying down for his own disciples the laws concerning the mystery: As often as you eat this bread and drink this cup, you proclaim my death. Therefore in the present age, through the participation in what has just been named, we shall reasonably proclaim his death; but when he comes in the glory of the Father, we shall no longer appropriately offer him the confession concerning the passion, but we shall know him clearly as God, face to face, as Paul says. For we shall glorify him, he says, as Lord. For having died once, he dies no more; death no longer has dominion over him, according to the voice of Paul. Therefore he also said: Even if we knew Christ according to the flesh, yet now we no longer know him so. For then we shall know him more brightly, not from what he is as man, but from what he is as true God, the economy having now been completed, for which he also became flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":413,"ref":"p413","source":"Ἀργήσουσι γὰρ, κατὰ τὸ εἰκὸς, οἱ περὶ σαρκώσεως λόγοι, γνῶσις δὲ ἡ μείζων εἰσβήσεται, καὶ θεία τις ἐν ἡμῖν ἀναλάμψει σύνεσις παρ' αὐτοῦ σωτηρίας τῆς ἐν δόξῃ θεοπρεπεῖ. Πυρὶ δὲ ὀπτῶ[ν]τας ἐσθίεσθαι τοῦ προβάτου κελεύει τὰ κρέα, διά τοι τὸ χρῆναι θερμοὺς εἶναι τῷ πνεύματι τοὺς εἰς κατάληψιν ἀναβαίνοντας τοῦ Χριστοῦ. Ζέειν δὲ αὐτοὺς τῷ πνεύματι, κελεύει καὶ Παῦλος. Ἀλλὰ καὶ ἄρτους ἀζύμους ἐπὶ πικρίδων φάγονται, φησὶ, δι' αἰνίγματος ὑποφαίνων, ὅτιπερ οἱ μέτοχοι γεγονότες τοῦ Χριστοῦ, ἀζύμοις ὥσπερ καὶ καθαρωτάταις ἐπιθυμίαις τὴν ἑαυτῶν ὀφείλουσιν ἀποτρέφειν ψυχὴν, εἰς ἄδολόν τινα καὶ ἀμιγῆ φαυλότητος προσεθίζοντες πολιτείαν· καὶ μὴ παραιτεῖσθαι διὰ τοῦτο τὰς ἐκ τῶν πειρασμῶν πικρίας, κατὰ τὸ εἰρημένον ὑπό τινος· Τέκνον, εἰ προσέρχῃ δουλεύειν Θεῷ, ἑτοίμασον τὴν ψυχήν σου εἰς πειρασμὸν, εὔθυνον τὴν καρδίαν σου καὶ καρτέρησον.– Ἀλλὰ καὶ οὐκ ἔδεσθε, φησὶν, ἀπ' αὐτοῦ ὠμόν. Τί οὖν ἄρα καὶ τοῦτό ἐστιν; Ὁ ὠμὸν ἐσθίων, οὐκ εἰς πέψιν ἐσθίει· ἀλλ' οὐδὲ ὑπείκει τοῖς ὀδοῦσιν ὅλως ἡ τοιάδε τροφή. Τοῦτο δὲ ἂν δρῷεν εἰκότως οἱ μὴ δι' ἐρεύνης τὸν ἐπὶ τῷ Χριστῷ καταλεπτύνοντες λόγον, πυροῦντές τε καὶ δοκιμάζοντες, κατὰ τὸ ὑπὸ τοῦ Δαβὶδ μελῳδούμενον· Καὶ ἐν τῇ μελέτῃ μου ἐκκαυθήσεται πῦρ. Κωλύει δὲ πάλιν ἐσθίειν ἡψημένον ἐν ὕδατι, τὴν ὑδαρεστέραν καὶ ἐκλελυμένην περὶ αὐτοῦ διάληψιν, οὐ καλὴν ἔσεσθαι τροφὴν ταῖς","english":"For the words about the incarnation will, in all likelihood, be idle, but the greater knowledge will enter in, and a certain divine understanding will shine forth in us from him, of salvation in a glory befitting God. And he commands that the meats of the lamb be eaten roasted in fire, because those who ascend to the apprehension of Christ must be hot in spirit. And Paul also commands them to be fervent in spirit. But they shall also eat unleavened bread with bitter herbs, he says, hinting through a riddle that those who have become partakers of Christ ought to nourish their own soul with unleavened, that is, most pure desires, accustoming themselves to a life that is guileless and unmixed with wickedness; and that they should not for this reason shrink from the bitterness that comes from trials, according to what was said by someone: Child, if you come to serve God, prepare your soul for trial, make straight your heart and endure. But you shall not eat of it raw, he says. What then is this also? The one who eats it raw does not eat it for digestion; but neither does such food yield at all to the teeth. And those who do not finely examine the word concerning Christ through searching, and refine and test it by fire, would reasonably do this, according to what is sung by David: And in my meditation a fire shall be kindled. And again he forbids eating it boiled in water, meaning that the more watery and slack understanding concerning him will not be good food for those","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":"τῶν πιστευόντων διανοίαις ὑποδηλῶν. Ὑδαρεστέρα δὲ περὶ αὐτοῦ διάληψις, τὸ μὴ Θεὸν οἴεσθαι κατὰ φύσιν ὑπάρχειν αὐτὸν, ἀλλ' εἰς τὴν τῶν ποιημάτων κατακομίζειν τάξιν· ὃ καὶ δρᾷν ἀμαθῶς οὐ καταναρκῶσί τινες, τὰ οἰκονομικῶς εἰρημένα περὶ αὐτοῦ διὰ τὴν ἐνανθρώπησιν, εἰς τὸ οἰκεῖον περιέλκοντες θέλημα, καὶ τροφὴν ὥσπερ τινὰ τῆς ἐνούσης αὐτοῖς δυσσεβείας ποιούμενοι. Οὐκ ἔδεσθε τοίνυν, φησὶν, ἡψημένον ἐν ὕδατι, ἀλλ' ἢ ὀπτὰ πυρὶ, διὰ τὴν ἤδη προαποδοθεῖσαν αἰτίαν, καὶ ὅτι τὰ λόγια Κυρίου πεπυρωμένα. Θερμοὶ γὰρ πάντες εἰσὶν οἱ περὶ τῆς θεότητος αὐτοῦ λόγοι, καὶ οὐδὲν ἔχοντες ὑδαρὲς ἢ ἀπεψυγμένον, κατὰ τὸν λέγοντα πάλιν ἐν βίβλῳ Ψαλμῶν· Πεπυρωμένον τὸ λόγιόν σου σφόδρα, καὶ ὁ δοῦλός σου ἠγάπησεν αὐτό. Κεφαλὴν δὲ πάλιν σὺν τοῖς ποσὶ καὶ τοῖς ἐντοσθίοις ἐπιτάττει φαγεῖν, ὅλην ἐξ ὅλου τοῦ κατ' αὐτοῦ μυστηρίου τὴν γνῶσιν ταῖς τῶν πιστευόντων διανοίαις ἐνοικίζεσθαι θέλων. Χρὴ γὰρ εἰδέναι πρὸ πάντων, ὅτιπερ ἧν [ἐν] ἀρχῇ, Θεὸς ὢν ὁ Λόγος, ἐν Πατρὶ καὶ μετὰ Πατρός· τουτέστιν ἡ κεφαλὴ, ἀρχὴ τοῦ παντὸς ὑπάρχουσα μυστηρίου. Δεύτερον δὲ ὅτι καὶ Θεὸς ὢν, πάλιν ἐπανήξει, κριτὴς τέλος ἐπιθήσων τῇ καθ' ἡμᾶς οἰκονομίᾳ· τοῦτο γὰρ ἡμῖν σημαίνουσιν οἱ πόδες, τὸ τέλος ὄντες ὅλου τοῦ σώματος. Νοήσεις δὲ τὰ ἐντόσθια τὸν ἀποκεκρυμμένον καὶ οἱονεὶ μέσον τὸν ἐνανθρωπήσεως λόγον. Οὐκοῦν ὁλόκληρος μὲν διὰ τούτων ἡ πίστις· ὅλος δὲ καὶ τέλειος ἐν ἡμῖν διὰ τῆς τοιᾶσδε γνώσεως ὁ Χριστός. Ταύτης γὰρ ἕνεκα τῆς αἰτίας οἰηθείην ἂν ἔγωγε τὸν Ἰωάννην εἰπεῖν· Ὁ ὢν, ὁ ἦν, ὁ ἐρχόμενος. Εἶτα πάλιν ὁ νομοθέτης ἐπιτάττει, λέγων·","english":"...indicating this to the minds of the faithful. But a more watery conception about him is the opinion that he is not God by nature, but to relegate him to the rank of created things; and some, in their ignorance, do not shrink from doing this, dragging the things said about him in the economy because of the incarnation over to their own will, and making them, as it were, food for the impiety that dwells in them. Therefore, he says, you shall not eat what is boiled in water, but only what is roasted with fire, for the reason already given, and because the oracles of the Lord are fiery. For all the words concerning his divinity are hot, and have nothing watery or chilled in them, according to the one who says again in the book of Psalms: Your oracle is exceedingly fiery, and your servant has loved it. And again he commands them to eat the head together with the feet and the entrails, wishing the whole knowledge of the mystery concerning him to be established wholly in the minds of the faithful. For one must know before all things that he was in the beginning, the Word being God, in the Father and with the Father; that is, the head, being the beginning of the whole mystery. Secondly, that though he is God, he will come again, as judge to put an end to the economy concerning us; for the feet signify this to us, being the end of the whole body. And you will understand the entrails as the hidden and, as it were, middle word of the incarnation. Therefore through these things the faith is complete; and Christ is whole and perfect in us through such knowledge. For it is for this reason that I would suppose John to have said: The one who is, who was, who is coming. Then again the lawgiver commands, 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":415,"ref":"p415","source":"Οὐκ ἀπολείψετε ἀπ' αὐτῶν ἕως πρωΐ, αἰνιγματωδῶς, ὡς ἔοικε, διὰ τούτων ἀποκωλύων τὰς ἐπί γε τὸ βούλεσθαι νοῆσαι τελείως οὐκ ἀγαθὰς ὑπερθέσεις. Μὴ γὰρ πεπέμφθω, φησὶν, εἰς ἀναβολὴν ἡ τελεία τε καὶ ἀληθὴς περὶ αὐτοῦ γνῶσις, μηδὲ φυλαττέτωσάν τινες ἑαυτοῖς εἰς ὑπέρκαιρον χάριν τὸ μετασχεῖν τελείως αὐτοῦ, μετεσχηκότες ἅπαξ καὶ ὅλως ἁψόμενοι. Τοῦτο μέντοι ποιοῦσιν οἱ διὰ μὲν τῆς κατηχήσεως τῶν περὶ Χριστοῦ δογμάτων ἀπογευσάμενοι, φυλάττοντες δὲ τὸ διὰ τοῦ Πνεύματος φωτισμὸν, καὶ τὴν διὰ τοῦ βαπτίσματος χάριν, εἰς μακρὰν καὶ ὑπέρωρον ἀναβολὴν, τὴν ἐπὶ γήρᾳ, φησί. Πολὺ γὰρ δή τε τὸ βλάβος ἐντεῦθεν καὶ ἀδοκήτως συμβαίνει. Μάλιστα μὲν γὰρ εἰ καὶ τῶν οἰκείων ἐπιτεύξεται βουλευμάτων, οὐκ ἀσφαλὴς ἡ ἐλπίς. Ἐκβεβηκότος δὲ πάλιν εἰς τέλος αὐτῷ τοῦ σκοποῦ, ἁγιάζεται μὲν, πλὴν μόνην ἔχει τῶν πλημμελημάτων τὴν ἄφεσιν, καὶ τὸ τάλαντον ἀποκομίζει τῷ οἰκείῳ δεσπότῃ ξηρὸν, οὐδὲν ἐπεργάσασθαι σχολάσας αὐτῷ. Ἀλλὰ καὶ ὀστοῦν οὐ συντρίψεται ἀπ' αὐτοῦ, φησίν. Ἄβρωτα γὰρ τοῖς ἡμετέροις ὀδοῦσιν ἀεὶ τὰ ὀστᾶ. Τοιοῦτος δέ τίς ἐστι ταῖς ἀνθρωπίναις διανοίαις καὶ ὁ λευκὸς, ἵν' οὕτως εἴπω, καὶ κεκρυμμένος τῆς θεότητος αὐτοῦ Λόγος. Ὅτι μὲν γὰρ κατὰ φύσιν ἐστὶν ὁ Υἱὸς, καὶ ὅτι γεγέννηται παρὰ τοῦ Θεοῦ καὶ Πατρὸς, ὀρθῶς δὴ σφόδρα νοοῦντες πιστεύομεν, ζητοῦμεν δὲ οὐκέτι, κατὰ τὴν τοῦ ἁγίου φωνήν. Τίς γὰρ οἶδεν εἰπεῖν τὸν τῆς γενέσεως τρόπον; Πῶς δὲ οὐκ ἀληθὴς ὁ προφήτης βοῶν· Τὴν γενεὰν αὐτοῦ τίς διηγήσεται; Ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ.","english":"You shall not leave any of it until morning, figuratively, as it seems, through these words preventing the postponements that are not good with respect to the will to understand perfectly. For let not, he says, the perfect and true knowledge of him be sent into delay, nor let some keep for themselves for a later grace the perfect participation in him, having once partaken and wholly about to touch. This, indeed, is what those do who have tasted through catechesis of the doctrines concerning Christ, but who preserve the illumination through the Spirit, and the grace through baptism, for a long and overdue delay, the one in old age, he says. For great indeed is the harm that comes from this and unexpectedly. For most of all, even if they attain their own counsels, the hope is not safe. But when the goal has again come to its end for him, he is sanctified, yet he has only the forgiveness of offenses, and he brings the talent back dry to his own master, having had no leisure to work it. But also, a bone of it shall not be broken, he says. For bones are always uneaten by our teeth. Such, in human minds, is also the white, so to speak, and hidden Word of his divinity. For that the Son is by nature, and that he has been begotten from God the Father, rightly understanding we believe, but we no longer seek, according to the voice of the saint. For who knows how to speak the manner of his generation? And how is the prophet not true when he cries out: Who shall declare his generation? For his life is taken from the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":416,"ref":"p416","source":"Οὐκοῦν ἐν τούτοις τὰ ὀστᾶ, τὴν τῶν ὑπὲρ νοῦν δογμάτων στεῤῥότητα λέγει. Ταῦτα συντρίβειν ἡμᾶς ὁ νομοθέτης οὐκ ἐᾷ· συντρίβουσι δὲ ὅλον ἐφ' ἑαυτοῖς, οἱ τὰ ὀρθὰ διαστρέφοντες αἱρετικοί. Τὸν γὰρ τῆς θείας καὶ ἀῤῥήτου γεννήσεως περιεργάζονται τρόπον, ἀσύγκριτόν τινα νοσοῦντες ἀβουλίαν, καὶ τὸ γεγραμμένον εἰς νοῦν οὐ δεχόμενοι· Τίς ἐμέτρησεν τὸν οὐρανὸν σπιθαμῇ; Ὅπερ οὖν εἰκότως ἡμεῖς παραιτούμεθα, τὸ συντρίβειν τοῦ ἀμνοῦ τὰ ὀστᾶ σωφρόνως ἀποναρκήσαντες, πίστει δὲ μᾶλλον τὰ ὑπὲρ ἡμᾶς δεχόμενοι. Μεμνῆσθαί γε μὴν ἀναγκαῖον, ὅτι καὶ ἱστορικώτερον περὶ τοῦ Σωτῆρος ἡμῶν ἐλήφθη τὸ γεγραμμένον, οὐ συντριψόντων τῶν τοῦ Πιλάτου στρατιωτῶν τὰ σκέλη αὐτοῦ, καθὰ γέγραπται. Τὰ δὲ καταλειπόμενα ἀπ' αὐτοῦ, ἕως πρωῒ δὴ χρῆναι κατακαίεσθαι λέγει. Πρωῒ δὲ πάλιν ὀνομάζων τὸν εἰς αἰῶνα τὸν μέλλοντα φωτισμὸν, ὅτε καὶ πρόσωπον κατὰ πρόσωπον τὸν ἑαυτῶν ὀψόμεθα βασιλέα καὶ\n\nΘεὸν, οὐκέτι καθάπερ καὶ νῦν ἐν αἰνίγματι καὶ ἐσόπτρῳ, καὶ σκιᾷ, καὶ ἐκ μέρους, ὡς ὁ Παῦλός φησι. Ὡς οὖν μελλούσης τὸ τηνικάδε διὰ λαμπροτέρας γνώσεως ἀφανισθῆναι τρόπον τινὰ [τῆς] ὡς ἐν αἰνίγματι περὶ αὐτοῦ θεωρίας, ὥσπερ ἐν τύπῳ πάλιν πυρὶ κατακαυθήσεσθαι λέγει τὰ καταλειπόμενα ἀπ' αὐτοῦ ἕως πρωΐ. Σχῆμα δὲ τοὺς δαιτυμόνας κελεύει τοιοῦτον ἔχειν· Αἱ ὀσφύες ὑμῶν ἔστωσαν περιεζωσμέναι, φησὶν, καὶ τὰ ὑποδήματα ἐν τοῖς ποσὶ, καὶ αἱ βακτηρίαι ἐν ταῖς χερσὶν ὑμῶν. Καὶ φάγεσθε αὐτὸ μετὰ σπουδῆς. Πάσχα ἐστὶ Κυρίῳ.","english":"Therefore in these things the bones mean the firmness of the doctrines that are beyond understanding. The lawgiver does not permit us to crush these; but the heretics who distort what is right crush them altogether for themselves. For they pry into the manner of the divine and ineffable generation, suffering from some incomparable folly, and they do not receive into their mind what is written: Who has measured the heaven with a span? What therefore we reasonably refuse—the crushing of the bones of the lamb—we have soberly deemed unfit, but by faith we receive the things that are beyond us. It is necessary indeed to remember that the written word was also taken in a more historical sense concerning our Savior, since the soldiers of Pilate did not break his legs, as it is written. But what is left over from it, he says, must be burned until morning. And again by naming morning he means the illumination into the age to come, when we shall see our own king and God face to face, no longer as now in a riddle and in a mirror, and in shadow, and in part, as Paul says. Since, therefore, at that time the vision of him as in a riddle is going to be done away with in a manner through brighter knowledge, he says that what is left over from it until morning will again be burned with fire, as it were in a type. And he commands those who partake to have such a form: Let your loins be girded, he says, and your sandals on your feet, and your staffs in your hands. And you shall eat it with haste. It is the Passover of 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":417,"ref":"p417","source":"Τὸ μὲν οὖν ἐζῶσθαι τὴν ὀσφὺν, γοργότητος ἂν εἴη σύμβολον, καὶ φρονήματος νεανικοῦ, κατὰ τὸ εἰρημένον παρὰ Θεοῦ πρὸς τὸν δίκαιον Ἰώβ· Ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου. Καὶ πάλιν περί τινος ἐν προφήταις, Καὶ ἔσται δικαιοσύνῃ ἐζωσμένος τὴν ὀσφὺν αὐτοῦ, ἀντὶ τοῦ, γοργὸς καὶ ἀνδρεῖος εἰς δικαιοσύνην. Σημαίνει δὲ τὸ ὑπόδημα τὴν ἑτοιμότητα τῆς γνώμης πρὸς τὸ βαδίζειν ἀμελ[λ]ητὶ πρὸς ὅπερ ἂν βούληται Θεός. Ἐπεὶ καὶ Παῦλος τοιούτῳ νοῒ γράφει· Καὶ ὑποδησάμενοι τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ Εὐαγγελίου τῆς εἰρήνης. Καὶ προσέτι τούτῳ καὶ ὁ προφήτης Ἱερεμίας, Καὶ νῦν, Ἰσραὴλ, τί Κύριος ὁ Θεός σου αἰτεῖ παρὰ σοῦ, ἀλλ' ἢ φοβεῖσθαι Κύριον τὸν Θεόν σου, πορεύεσθαι ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ; Ῥάβδος δὲ ἡ κατὰ χεῖρας, τὴν ἀντιστηρίζουσαν ἡμᾶς ἐλπίδα καὶ ἀνέχουσαν εἰς ὑπομονὴν ὑποφαίνει, κατὰ τὸ ἐν προφήταις κείμενον· Ἐλπίσατε ἐπὶ τῷ Κυρίῳ, καὶ ἀντιστηρίσασθε ἐπὶ τῷ Θεῷ. Μετὰ σπουδῆς δὲ πάλιν ἐσθίεσθαι τὸν ἀμνὸν ἐπιτάττει· τὸ μὴ νωθρὸν μηδὲ παρειμένον ἐν ἔργοις ἀγαθοῖς ἀναφαίνεσθαι δεῖν τὸν ἐν μεθέξει γεγονότα Χριστοῦ, σαφῶς δὴ λίαν ὑποτυπῶν, ἀλλ' ἔντονόν τε καὶ ζέουσαν ἐφ' οἷσπερ ἂν οἴηται λυσιτελήσειν αὐτῷ προθυμίαν εἰσφέροντα. Καί μοι πάλιν ἐννόει τὸν μακάριον ἐπιστέλλοντα Παῦλον· Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; Οὕτω τρέχετε, ἵνα καταλάβητε. Χρῆναι δὲ ὑπολαμβάνων πανταχόθεν ἡμᾶς θηρᾶσθαι τὸ ὠφελοῦν, ἐφ' ἑτέραν ἥξω διάνοιαν.","english":"Therefore, being girded about the loins would be a symbol of swiftness and of youthful-mindedness, according to what was said by God to the righteous Job: Gird up your loins like a man. And again, concerning someone in the prophets: And he shall be girded with righteousness as to his loins, meaning, swift and courageous for righteousness. And the sandal signifies the readiness of the mind to walk without delay toward whatever God wills. Since Paul also writes with this meaning: And having shod your feet with the readiness of the Gospel of peace. And in addition to this, the prophet Jeremiah also says: And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all his ways? And the staff in the hand indicates the hope that supports us and sustains us for endurance, according to what is written in the prophets: Hope in the Lord, and be supported in God. And again he commands the lamb to be eaten with haste, clearly and very plainly indicating that the one who has come to have a share in Christ must not appear sluggish or slack in good works, but bringing earnestness intense and boiling toward whatever he thinks will profit him. And again, consider the blessed Paul writing: Do you not know that those who run in a stadium all indeed run, but one receives the prize? Run in this way, that you may obtain it. And thinking that we ought to hunt down what is profitable from every direction, I will come to another meaning.","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":"Οὐχ ἁβροδίαιτόν τινα καὶ ἀνειμένον ὁρᾶσθαι βούλεται τὸν ἡγιασμένον διὰ Χριστοῦ, ἀλλὰ σχῆμα τὸ τοῖς ὁδίταις πρέπον περιτίθησιν ὁ νόμος αὐτῷ· δύο ταῦτα, κατὰ τὸ εἰκὸς, ὑπεμφαίνων· ἢ γὰρ ὅτι διαβήσεταί ποτε καὶ δραμεῖται πρὸς ἀλήθειαν τὰ ἐν τύπῳ καὶ σκιᾷ· ἢ ὅτι προσήκοι τὸν ἅπαξ μετεσχηκότα Χριστοῦ, γοργοῖς ὥσπερ καὶ εὐτροχωτάτοις ποσὶ ταῖς εἰς τὸ ἀγαθὸν προθυμίαις ἀποκεχρημένον, ἐπὶ πᾶσαν ἀρετὴν ἰέναι, τὴν ἐν κόσμῳ βδελυρὰν ἡδονὴν παρατρέχοντα. Ἐπάγει δὲ τὴν αἰτίαν εὐθὺς τοῦ δεῖν ὁρᾶσθαι τοιοῦτον τὸν ἀρτίως ἡμῖν κατωνομασμένον, Πάσχα, λέγων, ἐστὶ Κυρίου, τουτέστι, διαβατήριον. Διαβαίνομεν γὰρ ἀπὸ τῆς ἐν κόσμῳ ζωῆς, εἰς θεοφιλῆ πολιτείαν. Εἶτα πάλιν εὐθὺς, τίνα καὶ πόσην ἀποκερδαίνουσιν ἐκ τούτου τὴν ὄνησιν, φανερὸν αὐτοῖς καθιστάς· πᾶν μὲν γὰρ πρωτότοκον ἐν γῇ Αἰγύπτῳ πατάξειν ἐπαγγέλλεται· αὐτοῖς δὲ τοῖς τὸν ἀμνὸν βεβρωκόσιν, ἐν σημείῳ γενήσεσθαι τὸ αἷμά φησιν, ὡς ὑπὸ σκέπην ἐντεῦθεν γενέσθαι τὴν παρ' αὐτοῦ, πρὸς τὸ μὴ ἐκτριβῆναι ὅταν παίῃ ἐν γῇ Αἰγύπτῳ. Κολάζει μὲν γὰρ ὁ Θεὸς τὸν ἀπειθῆ καὶ ἀνήκοον, καὶ τῆς ἁγιότητος ἀμέτοχον τῆς παρὰ Χριστοῦ. Γνωρίζει δὲ μόνους, καὶ φροντίδος ἀγαθῆς ἀξιοῖ τοὺς, οἵπερ ἂν φαίνο[ι]ντο κατακεχρισμένοι τῷ αἵματι τοῦ ἀμνοῦ τοῦ ἀληθινοῦ, καὶ τοῖς ἀσεβέσιν οὐκ ἐπιτρέπει συνδιόλλυσθαι τὸν ἡγιασμένον· ἀλλ' ἐξαίρετον αὐτοῖς ἀπονέμει φιλανθρωπίαν. Ἐφ' ἑπτὰ δὲ ὅλαις ἡμέραις ἄρτοις ἀζύμοις προστρέφεσθαι κελεύει τοὺς τὸν ἱερὸν φαγόντας ἀμνόν·","english":"He does not wish the one sanctified through Christ to be seen as living luxuriously and loosely, but the law puts upon him the attire befitting travelers, suggesting these two things, as is likely: either that the things in type and shadow will one day pass over and run toward the truth; or that it is fitting for the one who has once partaken of Christ, employing his eagerness toward the good as swift and most nimble feet, to go toward every virtue, running past the abominable pleasure in the world. And he immediately adds the reason why the one just named by us ought to be seen as such, saying, \"It is the Passover of the Lord,\" that is, a passing over. For we pass over from the life in the world to a citizenship pleasing to God. Then again immediately, he makes clear to them what and how great the benefit they gain from this is: for he promises to strike every firstborn in the land of Egypt; but to those who have eaten the lamb, he says the blood will be a sign, so that from this they come under his protection, so as not to be destroyed when he strikes in the land of Egypt. For God punishes the disobedient and unruly, and the one who has no share in the holiness that comes from Christ. But he acknowledges only those, and deems them worthy of good care, who appear anointed with the blood of the true lamb, and he does not permit the sanctified one to perish together with the impious, but assigns them exceptional benevolence. And for seven whole days he commands those who have eaten the sacred lamb to turn to unleavened bread.","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":"καθαρωτάταις ἐπιθυμίαις, ὥς γέ μοι φαίνεται, καὶ ἁπάσης φαυλότητος ἀπῳκισμέναις, καὶ τὴν ἑαυτῶν ἀποτρέφειν ψυχὴν ἀναπείθων τοὺς ἡγιασμένους διὰ Χριστοῦ. Ἁγία δὲ ἡ πρώτη καὶ ἡ ἑβδόμη καλείσθω, φησὶν, ἡμέρα. Ἅγιος γὰρ ἡμῶν ὁ ἐν ἀρχῇ τῆς γενέσεως χρόνος· οὔπω τὸν παράδεισον ἐκβεβηκότος διὰ τὴν παράβασιν τοῦ προπάτορος Ἀδὰμ, ἀλλ' ἐν αὐτῷ μὲν διαιτωμένου, φυλάττοντος δὲ ἔτι τὴν δοθεῖσαν ἐντολήν. Ἅγιος δὲ πάλιν ὁ καὶ ἐν ἐσχάτοις, διὰ Χριστοῦ, δικαιοῦντος ἐν πίστει τοὺς\n\nπροσιόντας αὐτῷ, καὶ εἰς ἐκεῖνο πάλιν ἀνακομίζοντος, εἰς ὅπερ ἦμεν ἐν ἀρχαῖς. Οὐκοῦν ὅλον ἡμῖν ἐν τούτοις τὸ περὶ τοῦ Σωτῆρος ἡμῶν προανετυποῦτο μυστήριον. Διὸ δὴ καὶ σφόδρα καλῶς πρὸς Ἰουδαίους αὐτὸς ἔλεγε· Εἰ ἐπιστεύετε Μωϋσῇ, φησὶν, ἐπιστεύσατε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψε. Περὶ τῆς ἀναθέσεως τῶν πρωτοτόκων. αʹ. Λελυτρώμεθα μὲν ἐκ τῆς ἀρχαίας ἡμῶν ἀνατροφῆς πατροπαραδότου, κατὰ τὸ γεγραμμένον, Οὐ φθαρτοῖς ἀργυρίῳ ἢ χρυσίῳ, ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ, προεγνωσμένου μὲν πρὸ καταβολῆς κόσμου, φανερωθέντος δὲ ἐπ' ἐσχάτου. Ἅτε Θεὸς ὢν φύσει, καὶ ἐν μορφῇ καὶ ἰσότητι Θεοῦ καὶ Πατρὸς, καὶ ἐπεὶ ὠνόμασται καὶ πρωτότοκος ὁ Μονογενὴς, ἐπὶ γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη. Ἔφη γάρ που περὶ ἡμῶν ἐν Ψαλμοῖς πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν· Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ Ἐκκλησίας ὑμνήσω σε.","english":"...most pure desires, as it seems to me, and far removed from all meanness, persuading those sanctified through Christ to turn their own soul away from them. And let the first day and the seventh day be called holy, he says. For holy is our time at the beginning of creation, when the forefather Adam had not yet gone out of paradise through transgression, but was living in it and still keeping the commandment given. And holy again is the time also in the last days, through Christ, who justifies in faith those who come to him, and restores them again to that state in which we were in the beginning. Therefore in these things the whole mystery concerning our Savior was prefigured for us. Wherefore also he said very well to the Jews: If you believed Moses, he says, you would believe me; for he wrote concerning me. Concerning the setting apart of the firstborn. 1. We have been redeemed from our ancient manner of life handed down from our fathers, according to what is written: Not with corruptible things, silver or gold, but with the precious blood of a lamb without blemish and without spot, Christ, foreknown indeed before the foundation of the world, but manifested at the last time. Since he is God by nature, and in the form and equality of God and the Father, and since the Only-begotten has also been named firstborn, he appeared on earth and conversed with men. For he said somewhere concerning us in the Psalms to the Father and God in the heavens: I will declare your name to my brothers; in the midst of the assembly I will sing praise to you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":420,"ref":"p420","source":"Ἀναλαβὼν γὰρ εἰς ἑαυτὸν τὰ ἀνθρώπινα, καὶ καθεὶς οἰκονομικῶς ἐν τοῖς καθ' ἡμᾶς τὰ καθ' ἑαυτὸν, ἀδελφοὺς ἡμᾶς ἀποκαλεῖν οὐκ αἰσχύνεται, ἐπείτοι κεκλήμεθα πρὸς υἱότητα δι' αὐτοῦ. Καὶ γάρ ἐστιν ἀληθὲς, καὶ ἐξ αὐτῶν μεμαρτύρηται τῶν πραγμάτων, ὅτι τὸν ἴδιον Υἱὸν τῆς ἁπάντων ἡμῶν σωτηρίας ἀντάλλαγμα δέδωκεν ὁ Πατήρ. Οὐκοῦν ὡς ὁ Παῦλός φησι, Τιμῆς ἠγοράσμεθα, καὶ οὐκ ἐσμὲν ἑαυτῶν. Ἀλλ' εἷς ὑπὲρ πάντων ἀπέθανεν, ἵνα οἱ πάντες μηκέτι ἑαυτοῖς ζῶμεν, ἀλλὰ τῷ ὑπὲρ ἡμῶν τεθνεῶτι καὶ ἐγηγερμένῳ. Ὅτι τοίνυν ἕκαστος τῶν διὰ Χριστοῦ σεσωσμένων, καὶ οἱονεὶ συμμορφίαν τὴν πρὸς αὐτὸν εὖ μάλα πεπλουτηκότων δι' ἁγιασμοῦ ἐν Πνεύματι, Θεῷ τὴν οἰκείαν ἐπόφλῃ ζωὴν, σαφὲς ἂν γένοιτο προσλαλοῦντος τοῖς ἀρχαιοτέροις τοῦ πανσόφου Μωσέως· Καὶ ἔσται, ὡς ἂν εἰσαγάγῃ σε Κύριος ὁ Θεός σου εἰς τὴν γῆν τῶν Χαναναίων, ὂν τρόπον ὤμοσε τοῖς πατράσι σου, καὶ δῷ σοι αὐτήν· καὶ ἀφοριεῖς πᾶν διανοῖγον μήτραν τὰ ἀρσενικὰ τῷ Κυρίῳ, πᾶν διανοῖγον μήτραν ἐκ τῶν βουκολίων, ἢ ἐν τοῖς κτήνεσί σου, ὅσα ἂν γένηταί σοι τὰ ἀρσενικὰ, ἁγιάσεις αὐτὰ τῷ Κυρίῳ. Πᾶν διανοῖγον μήτραν ὄνου, ἀλλάξεις προβάτῳ· ἐὰν δὲ μὴ ἀλλάξῃς, λυτρώσῃ αὐτό. Πᾶν πρωτότοκον ἀνθρώπου τῶν υἱῶν σου λυτρώσῃ. Συναγηγερμένης δὲ τῆς ἐκκλησίας κατὰ καιροὺς ἐν Χωρὴβ, διὰ τῶν ἴσων ἔρχεται λόγων, ἐθεσμοθέτει δὲ πάλιν, λέγων ὡδί· Τὰ πρωτότοκα τῶν υἱῶν σου δώσεις ἐμοί. Οὕτω ποιήσεις τὸν μόσχον σου, καὶ τὸ πρόβατόν σου, καὶ τὸ ὑποζύγιόν σου. Ἑπτὰ ἡμέραις ἔσται ὑπὸ τὴν μητέρα, τῇ δὲ ὀγδόῃ ἡμέρᾳ ἀποδώσεις μοι αὐτό. Καὶ ἄνδρες ἅγιοι ἔσεσθέ μοι. βʹ.","english":"For taking human nature upon himself, and in his providential condescension bringing his own concerns down to our level, he is not ashamed to call us brothers, since we have been called to sonship through him. For it is true, and it has been attested by the facts themselves, that the Father has given his own Son as the ransom for the salvation of us all. Therefore, as Paul says, We were bought with a price, and we are not our own. But one died for all, so that all might no longer live for themselves, but for him who died and was raised for us. That, then, each of those saved through Christ—those who have richly gained, as it were, a conformity to him through sanctification in the Spirit—owes his own life to God, would become clear from the all-wise Moses addressing the more ancient generations: And it shall be, when the Lord your God brings you into the land of the Canaanites, as he swore to your fathers, and gives it to you, that you shall set apart to the Lord every male that opens the womb; every one that opens the womb from your herds, or among your cattle, as many males as are born to you, you shall sanctify to the Lord. Every one that opens the womb of a donkey you shall exchange for a sheep; but if you do not exchange it, you shall redeem it. Every firstborn of man among your sons you shall redeem. And when the assembly was gathered together at times in Horeb, he comes with the same words, and again lays down the law, saying as follows: The firstborn of your sons you shall give to me. Thus you shall do with your calf, and your sheep, and your beast of burden. Seven days it shall be under its mother, and on the eighth day you shall give it back to me. And you shall be holy men to me. 2.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":421,"ref":"p421","source":"Εὐαφόρμως μὲν οὖν ὁ τῶν ὅλων Θεὸς τὴν τῶν ὅλων ἀνάθεσιν αἰτεῖ, καὶ αὐτῷ χρῆναι διισχυρίζεται καθιεροῦν ἡμᾶς τὰ ἀῤῥενικά. Ἐπειδὴ γὰρ διολώλασι μὲν τὰ τῶν Αἰγυπτίων πρωτότοκα, σέσωσται δὲ πανοικὶ καὶ διέδρα τὸν ὀλοθρευτὴν ὁ ἠγαπημένος Ἰσραὴλ, τῷ αἵματι τοῦ ἀμνοῦ κατακεχρισμένος ὅσον εἰς τύπον Χριστοῦ τοῦ δι' ἡμᾶς ἐν νεκροῖς, ἵνα καταργήσῃ τὸν θάνατον, ταύτῃτοι δικαίως εἶεν ἂν ἑαυτῶν μὲν οὐκέτι τὰ σεσωσμένα· πρέποι δ' ἂν μᾶλλον αὐτὰ διακεκτῆσθαι λοιπὸν ὡς ἴδια τὸν ὑπὲρ ἑαυτῶν κεκινδυνευκότα. Ὃν γὰρ τρόπον οἱ τοὺς ἤδη γεγονότας ὑποχειρίους βαρβαρικοῖς ἀπαλλάττειν ἰσχύοντες, καὶ τῆς ἀδοκήτως ἐπενεχθείσης δουλείας ἐλευθεροῦν διὰ τοῦ τὴν πρὸς ἐκείνους ἀνατλῆναι μάχην, μονονουχὶ τὴν δεσπότου λοιπὸν ἐπέχουσι τάξιν, αἵματι τῷ ἰδίῳ τοὺς ἁλόντας κατακτώμενοι· κατὰ τὸν ἴσον, οἶμαι, τοῦτον λόγον καὶ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, τὸ τῶν ἀκαθάρτων δαιμόνων καταδήσας στῖφος, καὶ τὸ ἴδιον αἷμα τεθεικὼς ὑπὲρ ἡμῶν· ἀποστήσας τε οὕτω τὸν θάνατον, καὶ καταλύσας τὴν φθορὰν, ἰδίους ἡμᾶς ποιεῖται λοιπὸν, ὡς τὴν ἑαυτῶν μὲν οὐκέτι, τὴν αὐτοῦ δὲ μᾶλλον διαζῶντας ζωήν. Εἰ μὴ γὰρ ἀπέθανεν ὑπὲρ ἡμῶν, οὐκ ἂν διεσώθημεν· καὶ εἰ μὴ γέγονεν ἐν νεκροῖς, οὐκ ἂν τὸ δυσάντητον τοῦ θανάτου κατεσείσθη κράτος. Οὕτω καὶ ὁ θεσπέσιος Παῦλος μεμυσταγώγηκε, λέγων, τοὺς διὰ Χριστοῦ σεσωσμένους· Χριστῷ συνεσταύρωμαι· ζῶ δὲ οὐκέτι ἐγώ· ζῇ δὲ ἐν ἐμοὶ Χριστός. Ὃ δὲ νῦν ζῶ ἐν σαρκὶ, ἐν πίστει ζῶ τῇ τοῦ Υἱοῦ τοῦ Θεοῦ τοῦ","english":"Accordingly, the God of all things fittingly asks for the dedication of all things, and he insists that we must consecrate to him the males. For since the firstborn of the Egyptians have perished, but the beloved Israel has been saved with his whole household and has escaped the destroyer, having been smeared with the blood of the lamb as a type of Christ who for our sake was among the dead, in order that he might abolish death, for this reason those who have been saved would justly no longer be their own; rather, it would be fitting that the one who risked danger on their behalf should now possess them as his own. For in the same way that those who are able to deliver those who have already become subject to barbarians, and to free them from the slavery that unexpectedly came upon them by enduring the battle against those men, all but hold the rank of master thereafter, acquiring those who were captured by their own blood—by this same reasoning, I think, our Lord Jesus Christ also, having bound the swarm of unclean demons and having given his own blood for us, and having thus put death away and destroyed corruption, makes us his own thereafter, so that we live no longer our own life but rather his. For if he had not died for us, we would not have been saved; and if he had not been among the dead, the harsh power of death would not have been shaken. Thus also the inspired Paul has taught in the mysteries, saying of those who have been saved through Christ: I have been crucified with Christ; and I no longer live, but Christ lives in me. And the life which I now live in the flesh, I live by faith in the Son of God, who","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":422,"ref":"p422","source":"ἀγαπήσαντός με, καὶ δόντος ἑαυτὸν ὑπὲρ ἐμοῦ. Ὥσπερ οὗν μονονουχὶ τὴν τοῦ σφαγέντος ἀμνοῦ ζωὴν ἔζων οἱ ἐξ Ἰσραὴλ, οὕτω καὶ ἡμεῖς οὐχὶ τὴν ἰδίαν ἔτι ζῶμεν ζωὴν, ἀλλὰ τὴν τοῦ δι' ἡμᾶς ἀποθανόντος Χριστοῦ, εἰ καὶ ἀνεβίω πάλιν. Ζωὴ γὰρ ἦν κατὰ φύσιν, ὡς Θεός. Χρὴ τοίνυν ἡμῶν ἁγίαν εἶναι τὴν ζωήν· τοιαύτη γὰρ ἡ Χριστοῦ. Ἁγίως δὲ ζῇν ᾑρημένοι, τὴν ἀξιάγαστον αὐτοῦ καταπλουτήσομεν εἰκόνα, σύμμορφοί τε γεγονότες τῷ δι' ἡμᾶς καθ' ἡμᾶς, καὶ Μονογενεῖ μὲν ὡς Θεῷ, πρωτοτόκῳ δὲ διὰ τὸ ἀνθρώπινον, ἱερεῖον ἀνάθεμα καὶ ἀξιόληπτον ἀληθῶς ἐσόμεθα τῷ Θεῷ καὶ Πατρί. Ἁγιάζεται τοίνυν τὰ πρωτότοκα καὶ ἀρσενικὰ, διά τοι τὸ ἐν εἰκόνι νοεῖσθαι Χριστοῦ. Ὥσπερ γὰρ τὰ βρέφη προσεκόμιζον μὲν αἱ μητέρες· προσίετο δὲ καὶ λίαν ἀσμένως ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, καὶ τοῖς ἁγίοις προσπεφώνηκε μαθηταῖς· Ἄφετε τὰ παιδία, καὶ μὴ κωλύετε αὐτὰ ἔρχεσθαι πρός με· τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν· οὕτω κἀνθάδε νοήσεις· ἀγαπᾷ τὸ πρωτότοκον ὁ Θεὸς καὶ Πατὴρ, ὡς ἐν εἰκόνι Χριστοῦ διαπρέπον. Μόνα δὲ ἀπόλεκτα τὰ ἀρσενικὰ τῶν πρωτοτόκων. Ἔδει γὰρ, ἔδει σώζεσθαι τῷ Χριστῷ τὸ αὐτῷ μᾶλλον πρεπωδέστατον κάλλος, καὶ τοῖς κατ' εἰκόνα τὴν πρὸς αὐτὸν ὡς ἐν εἴδει τῶν πρωτοτόκων μεμορφωμένοις. Ἔστι γὰρ ὁμοῦ πρωτότοκός τε καὶ ἄρσην, ὅτι μὴ οἶδε μαλακισμὸν εἰς ἁμαρτίαν· μαλακισμοῦ δὲ τύπος, τὸ θῆλυ. Δεῖ δὴ οὖν τὴν εἰκόνα φοροῦντας Χριστοῦ, παραιτεῖσθαι μὲν φρόνημα τὸ θη λυπρεπές· ἀποσείεσθαι δὲ λίαν, ὡς ἐπάρατον ἀληθῶς καὶ Θεῷ κατεστυγημένον, τὸ μαλθακόν τε καὶ ἀνειμένον, καὶ ἄναλκι, καὶ σφριγῶδες ἀνέχειν·","english":"...of him who loved me and gave himself for me. Just as the people of Israel lived, so to speak, the life of the slain lamb, so too we no longer live our own life, but the life of Christ who died for us, even though he rose again. For he was life by nature, as God. Our life must therefore be holy, for such is the life of Christ. And if we have chosen to live holily, we shall richly possess his admirable image, having been made conformable to him who for our sake became as we are, and to the Only-Begotten as God, and to the Firstborn because of his humanity, we shall truly be a sacrifice, an offering and acceptable to God the Father. Therefore the firstborn males are sanctified, because Christ is understood in the image. For just as mothers brought their infants, and our Lord Jesus Christ received them and welcomed them most gladly, and addressed the holy disciples: Suffer the little children, and do not hinder them from coming to me, for of such is the kingdom of heaven—so also here you will understand: God the Father loves the firstborn, as shining forth in the image of Christ. But only the males of the firstborn are chosen. For it was necessary, it was necessary that the beauty most fitting to Christ be saved for him, and for those who are formed in his image as in the species of the firstborn. For he is at once firstborn and male, because he knows no weakness unto sin; and the type of weakness is the female. Therefore we who bear the image of Christ must reject the mindset that is effeminate, and shake off utterly, as truly accursed and detested by God, what is soft and slack and weak, and endure what is wanton.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":423,"ref":"p423","source":"καὶ ἀνδροπρεπῆ προθυμίαν εἴς γε τὸ δεῖν ἑλέσθαι, φημὶ, κατορθοῦν ἀρετήν. Ἀλλάττεται δὲ προβάτῳ πᾶν διανοῖγον μήτραν ὄνου. Καὶ τίς ὁ λόγος; Ἀνίερον μὲν γὰρ καὶ βέβηλον κατὰ νόμον ἡ ὄνος· ἱερὸν δὲ τὸ πρόβατον· τοιγάρτοι καὶ ὑπὲρ ὄνου προσάγεται. Ὑπαινίττεται δὲ πάλιν ἡμῖν ὁ νόμος ἐν τούτοις, ὅτι καὶ τὸ βέβηλον ἅγιον ἐν Χριστῷ, καὶ τὸ ἀνίερον, καὶ δεκτὸν δι' αὐτοῦ καὶ τὸ ἀπαράδεκτον. Ἐπειδὴ γὰρ ἦμεν ἁμαρτωλοὶ καὶ ἀκάθαρτοι, γέγονεν αὐτὸς ὑπὲρ ἡμῶν ἅγιον θῦμα, καὶ εἰς ὀσμὴν εὐωδίας. Ἀπέθανε γὰρ ὑπὲρ ἁμαρτωλῶν, δίκαιος ὑπὲρ ἀδίκων, ὑπὲρ τῶν ἀκαθάρτων ὁ καθαρὸς, καθὰ καὶ πρόβατον ὑπὲρ ὄνου. Λυτροῦται δὲ τὰ ἀνθρώπων πρωτότοκα δώρων, κατὰ τὸ εἰκὸς, ἤτοι τίμημα τῶν προσδοκιμαζομένων. Διὰ ποίαν αἰτίαν; Ὅτι τὸ ἀνατεθειμένον ὅλως καὶ ἡγιασμένον τῷ Θεῷ καταθύεσθαι που ἐχρῆν πάντως. Παραιτεῖται δὲ τὴν ἀνδροκτονίαν ὁ κτίσας ἐν ἀφθαρσίᾳ Θεὸς τὰ πάντα. Οὐ γὰρ ἐποίησεν θάνατον, οὐδὲ ἐπ' ἀπωλείᾳ ζώντων τέρπεται, κατὰ τὸ γεγραμμένον. Οὔτε μὴν ἐν ἴσῳ τοῖς ἀκαθάρτοις δαίμοσι, τοῖς καταφθειρομένοις ἐφήδεται· προστάττει δὲ μᾶλλον ὑπὲρ αὐτοῦ καθεῖναι τὸ λύτρον, μονονουχὶ καὶ διαῤῥήδην ὁμολογεῖν ὡς αὐτῷ τὴν οἰκείαν ὀφείλομεν ζωήν. Τοῦτο γὰρ ἐποίσει τὸ καλούμενον δίδραγμον τελεῖσθαι προστάττων. Λύτρον δὲ τὸ ἀληθὲς καὶ ὑπὲρ πάντων, αὐτὸς νοοῖτο Χριστὸς, δι' οὗ, καὶ ἐν ᾧ νενικήκαμεν τὴν φθοράν· δέδωκε γὰρ ἑαυτὸν ὑπὲρ ἡμῶν. Ἑπτὰ δὲ δεῖν ἔφη πληροῦν ἡμέρας ὑπὸ μητρὶ τὸν ἀμνόν· προσκομίζεσθαι δὲ κατὰ τὴν ὀγδόην. Οὐ γάρ τοι τεχθὲν ἐκ μήτρας, εὐθὺς κατεσφάζετο·","english":"and manly zeal for the necessity of choosing, I say, to accomplish virtue. But every one that opens the womb of a donkey is exchanged for a sheep. And what is the reason? For the donkey is unholy and profane according to the law, but the sheep is sacred; and therefore it is also brought on behalf of the donkey. Again the law hints to us in these things that even the profane is holy in Christ, and the unholy, and through him both the acceptable and the unacceptable. For since we were sinners and unclean, he himself became a holy sacrifice on our behalf, and for a sweet-smelling savor. For he died for sinners, the righteous for the unrighteous, the clean for the unclean, just as a sheep for a donkey. But the firstborn of men are redeemed by gifts, as is reasonable, that is, by a price of those being approved beforehand. For what reason? Because what has been wholly dedicated and sanctified to God had to be sacrificed somewhere without fail. But God, who created all things in incorruption, rejects the killing of men. For he did not make death, nor does he delight in the destruction of the living, as it is written. Nor indeed does he rejoice equally in the unclean demons who are being destroyed; but rather he commands the ransom to be paid on his behalf, almost plainly confessing that we owe our own life to him. For this is what he will add, commanding the so-called didrachma to be paid. But the true ransom, and that for all, let Christ himself be understood, through whom and in whom we have conquered corruption; for he gave himself for us. But he said that the lamb must fulfill seven days under its mother, and be brought on the eighth. For it was not, once born from the womb, immediately slaughtered;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":424,"ref":"p424","source":"τῷ δὲ τῆς τεκούσης γάλακτι προανδρισθὲν ἠρέμα, καὶ διισχύσαν βραχὺ, τότε δὴ, τότε καὶ εἰς ὀσμὴν εὐωδίας ἐπιτηδείως ἔχειν αὐτὸ, διετύπου Θεός. Τύπος δ' ἂν εἴη καὶ τόδε μυστικοῦ καὶ ἀναγκαίου πράγματος. ὃ καὶ εἰς δεῦρο τετήρηται παρ' ἡμῖν τοῖς τὰ λογικὰ θρέμματα καθιεροῦν εἰωθόσι τῷ πάντων κρατοῦντι Θεῷ. Οὐ γὰρ ὁμοῦ κεκλημένους, καὶ εἰς τὰς τοῦ πιστεύειν ἀρχὰς ἐκβεβηκότας, καὶ ἀμυήτους ἔτι προσκομίζομεν τῇ θείᾳ τε καὶ ἀναιμάκτῳ θυσίᾳ· προκατηχοῦντες δὲ μᾶλλον, μονονουχὶ δὲ καὶ ὑπὸ μητρὶ τρέχοντες, τουτέστι, τῇ Ἐκκλησίᾳ, καὶ οἷόν τινι γάλακτι νηπιοπρεπεῖ καὶ τρυφερῷ καταπιαίνοντες λόγῳ. Καὶ γοῦν ὁ θεσπέσιος Παῦλος τοῖς οὔπω τὴν ἕξιν τελείοις ἐπιστέλλει λέγων· Γάλα ὑμᾶς ἐπότισα, καὶ οὐ βρῶμα. Οὔπω γὰρ ἠδύνασθε, ἀλλ' οὐδὲ ἔτι νῦν δύνασθε. Καὶ πάλιν ἐν ἑτέρᾳ Ἐπιστολῇ· Πᾶς γὰρ ὁ μετέχων γάλακτος, ἄπειρος λόγου δικαιοσύνης.\n\nΝήπιος γάρ ἐστι. Τελείων δέ ἐστιν ἡ στερεὰ τροφὴ, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. Ἀνδρυθέντας δὴ οὖν καὶ τεθραμμένους εὖ μάλα τοῖς εἰς κατήχησιν λόγοις προσάγομεν κατὰ τὴν ὀγδόην, τουτέστι παριππεύσαντος τοῦ καιροῦ καθ' ὃν ἦσαν ἐν νηπιότητι, καὶ λοιπὸν ἑτέρου μετ' ἐκεῖνον εἰσβαίνοντος, καθ' ὃν τὸ τοῦ Χριστοῦ μυστήριον παρα[τε]θείη τις ἂν αὐτοῖς ἐπὶ καιροῦ καὶ πρεπόντως. Κατασημαίνει γὰρ ἡμῖν ἡ ὀγδόη τὸν τῆς ἀναστάσεως καιρὸν, ὅτε τὸν ὑπὲρ ἡμῶν ὑπομείνας θάνατον, ἀνεβίω Χριστὸς, ᾧ συμμορφούμεθα νοητῶς ἀποθνήσκοντες διὰ τοῦ ἁγίου βαπτίσματος, ἵνα καὶ τῆς ἀναστάσεως τύχωμεν. Πιστώσεται δὲ καὶ ὁ Παῦλος γράφων·","english":"But God formed it, gently brought to manhood by the milk of its mother and strengthened a little, then, yes then, to be fitly disposed for a sweet savour. And this too would be a type of a mystical and necessary matter, which has been observed even to this day among us who are accustomed to consecrate rational flocks to God who rules over all. For we do not bring those who have been called at once, and who have just crossed over to the beginnings of faith, and who are still uninitiated, to the divine and bloodless sacrifice; but rather we first instruct them by catechizing, and, so to speak, while they are still running under their mother, that is, the Church, and fatten them, as it were, with infant-appropriate and tender milk, with the word. And indeed the inspired Paul writes to those not yet perfect in habit, saying: I fed you with milk, and not with solid food. For you were not yet able, but neither even now are you able. And again in another Epistle: For everyone who partakes of milk is unskilled in the word of righteousness. For he is a child. But solid food is for the perfect, for those who by reason of habit have their senses exercised to discern good and evil. Those, then, who have been brought to manhood and well nourished by the words of catechesis, we bring forward at the eighth, that is, when the time has passed by in which they were in infancy, and another time after that has entered in, at which the mystery of Christ might be set before them in due season and fittingly. For the eighth signifies to us the time of the resurrection, when Christ, having endured death on our behalf, came to life again, to whom we are conformed, dying in a spiritual sense through holy baptism, so that we may also attain to the resurrection. And Paul will confirm this, writing:","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":"Συνετάφημεν γὰρ αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ Πατρὸς, οὕτω καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. Ἀνατικτόμενοι τοίνυν διὰ τῆς πίστεως εἰς ἐπίγνωσιν ἀληθείας, καὶ συμμορφίαν ἤδη πλουτήσαντες τὴν πρὸς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν τὸν δι' ἡμᾶς τε καὶ ἐν ἡμῖν πρωτότοκον· εἶτα λογικόν τε καὶ ἄδολον ἐκπίνοντες γάλα, εἰς μέτρον ἡλικίας ἀναβαίνοντες τοῦ πληρώματος αὐτοῦ, κατὰ τὸ γεγραμμένον, τότε δὴ, τότε λοιπὸν ἱεροὶ πάντες ἐσόμεθα, καὶ εἰς ἀνάθημα τῷ Θεῷ· καὶ κόσμῳ μὲν ἀποθνήσκοντες, νοητῶς δὲ Θεῷ ζῶντες ἁγίως. Τοῦτο γὰρ, οἶμαι, ἐστὶ τὸ παρ' αὐτῷ σφάζεσθαι τῷ θυσιαστηρίῳ τῶν κτηνῶν τὰ πρωτότοκα. Γράφει δὲ καὶ ὁ θεσπέσιος Παῦλος τοῖς οὕτω ἡγιασμένοις· Ἀπεθάνετε γὰρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν Χριστῷ ἐν τῷ Θεῷ. Ἱερὸς οὖν ἄρα τῶν ἁγίων ὁ θάνατος, καί μοί τι τοιοῦτον ὁ μακάριος Δαβὶδ ἀναβλέψαι δοκεῖ· Τίμιος γὰρ, φησὶν, ἐναντίον Κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ. Πρέποι δ' ἂν, καθάπερ ἐγᾦμαι, τῶν ἀρτίως ἡμῖν εἰρημένων ἐννοιῶν ὁ τρόπος, οὐχὶ δήπου μόνον τοῖς ἐξ ἐθνῶν ἐπιστρέφουσιν εἰς τὴν τῆς ἀληθείας ἐπίγνωσιν, ἀλλὰ καὶ ὅτι μάλιστα τοῖς ἐκ νομικῆς κεκλημένοις λατρείας, πρὸς τὴν ἐν Χριστῷ δικαίωσιν καὶ ἁγιασμὸν τὸν ἐν Πνεύματι. Ἐτρέφετο μὲν γὰρ ὁ ἀμνὸς, ἤτοι τὸ μοσχάριον ἑπτὰ ἡμέρας ὑπὸ τὴν μητέρα·","english":"For we were buried with him through baptism into death, so that, just as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. Being brought to birth again, then, through faith into the knowledge of the truth, and already enriched with conformity to our Lord Jesus Christ, the firstborn for our sake and in us; then drinking rational and guileless milk, ascending to the measure of the stature of his fullness, according to what is written, then indeed, then at last we shall all be sacred, and an offering to God; dying to the world, but living holy lives to God in a spiritual sense. For this, I think, is what is meant by the firstborn of the cattle being slaughtered at his altar. And the inspired Paul also writes to those thus sanctified: For you have died, and your life is hidden with Christ in God. Sacred, then, is the death of the saints, and something of this sort the blessed David seems to me to have looked up and seen: Precious, he says, in the sight of the Lord is the death of his holy ones. And the manner of the thoughts just spoken by us would be fitting, as I judge, not only for those who turn from the nations to the knowledge of the truth, but especially for those called from the legal worship to the justification in Christ and the sanctification in the Spirit. For the lamb, that is the calf, was fed seven days under its mother;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":426,"ref":"p426","source":"προσήγετο δὲ κατὰ τὴν ὀγδόην, αἰνιγματωδῶς, οἶμαί που, παραδηλοῦντος Θεοῦ (σκιὰ γὰρ ὁ νόμος), ὡς ἦν ἀναγκαῖον προπαιδαγωγεῖσθαι διὰ τύπων, καὶ οἱονεὶ μαθήμασιν τοῖς οὐ λίαν ἀνδροπρεπεστέροις, νηπιοπρεπέσι δὲ μᾶλλον, τοὺς ἱεροὺς ἐσομένους, καὶ εἰς ὀσμὴν εὐωδίας ἀνακομισθήσεσθαι μέλλοντας τῷ Θεῷ. Καιρὸς δὲ ὁ μάλιστα τῇ τοιᾷδε τελειώσει πρέπων τὸ Χριστοῦ μυστήριον, ὃ διὰ τῆς ὀγδόης σημαίνεται. Ἀπρόσιτος οὖν διὰ νομικῆς λατρείας ὁ Θεὸς, προσιτὸς δ' ἂν γένοιτο διὰ μόνου Χριστοῦ. Δι' αὐτοῦ γὰρ τὴν προσαγωγὴν ἐσχήκαμεν, ὡς μεθ' ἡμέραν ἑβδόμην, τουτέστι, παρεληλακότος ἤδη τοῦ κατὰ νόμον σαββατισμοῦ, ἤτοι καθολικοῦ καὶ γενικωτέρου ὡς ἐκ μέρους, τῆς κατὰ νόμον λατρείας. Τετελείωκε γὰρ ὁ νόμος οὐδέν· ἀναφέρει δὲ εἰς τοῦτο Χριστός· ἄρτιοι γὰρ εἰς ἀρετὴν οἱ πεπιστευκότες, καὶ τὸ τέλειον ἔχοντες ἐν γνώσει διὰ Χριστοῦ· νοῦν γὰρ ἔχομεν τὸν αὐτοῦ, καὶ δι' αὐτοῦ τε καὶ σὺν αὐτῷ τῷ Θεῷ καὶ Πατρὶ σὺν ἁγίῳ Πνεύματι ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ Μεῤῥᾶς, καὶ τοῦ ξύλου τοῦ παραδειχθέντος τῷ μακαρίῳ Μωσῇ. αʹ. Τῆς τῶν Αἰγυπτίων ἀπαίροντες γῆς οἱ ἐξ Ἰσραὴλ, καὶ τὸν δυσαχθῆ τῆς δουλείας ζυγὸν ἀποδυσάμενοι μόλις, διὰ μέσης θαλάσσης ᾔεσαν ὡς ἐπὶ ξηρᾶς, ἀμογητὶ δὲ καὶ τοῦτο διαπεραίνοντες. Ἐπάγησαν γὰρ ὡσεὶ τεῖχος τὰ ὕδατα τοῖς θείοις εἴκοντα νεύμασιν.","english":"It was brought on the eighth day, in a riddling way, I think, with God hinting at something (for the law is a shadow), that it was necessary for those who were to be sacred and were going to be brought back to God as a sweet-smelling savor to be first trained through types and, as it were, by lessons not very manly but rather more suited to infants. And the season most fitting for such a perfection is the mystery of Christ, which is signified through the eighth day. Inaccessible, then, was God through the legal worship, but he could become accessible through Christ alone. For through him we have obtained access, as after the seventh day—that is, the sabbath-keeping according to the law having already passed by, or the legal worship being universal and more general, as it were, in part. For the law perfected nothing; but Christ brings to this. For those who have believed are complete for virtue, and have perfection in knowledge through Christ; for we have his mind, and through him and with him, with God and the Father, together with the Holy Spirit, be the glory unto the ages of ages. Amen. Concerning Marah, and the wood shown to the blessed Moses. 1. The Israelites, departing from the land of the Egyptians and scarcely stripping off the hard-to-bear yoke of slavery, were going through the middle of the sea as on dry land, and passing through this too without toil. For the waters were congealed like a wall, yielding to the divine nod.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":427,"ref":"p427","source":"Εἶτα μετὰ τοῦτο πανστρατὶ κεκινδυνευκότα τεθεαμένοι τὸν Φαραὼ, καὶ πεπνιγμένον τοῖς ὕδασιν, οἰκτρῶς τε διολωλότας τοὺς ἀφορήτους ποτὲ καὶ σκληραγωγοῦντας αὐτοὺς ἀφιλοικτιρμόνως, ᾠδὰς ἀνίεσαν τῷ Θεῷ, καὶ ὕμνοις αὐτὸν τοῖς χαριστηρίοις καταγεραίροντες ἔφασκον· Ἄσωμεν τῷ Κυρίῳ· ἐνδόξως γὰρ δεδόξασται· ἵππους καὶ ἀναβάτην ἔῤῥιψεν εἰς θάλασσαν. Βοηθὸς καὶ σκεπαστὴς ἐγένετό μοι εἰς σωτηρίαν. Τεθαυματούργηκε γὰρ χρησίμως ὁ τῶν ὅλων Θεός. Καίτοι γὰρ πλεῖστά τε ὅσα καὶ λίαν ἀξιοθαύμαστα παραδείξας αὐτοῖς τὰ ἐν Αἰγύπτῳ σημεῖα, προσέτι φιλοτίμως τὸ καὶ δι' αὐτῆς διᾴττειν θαλάσσης δύνασθαι τοὺς ὑπ' αὐτῷ\n\nγεγονότας, ἵν' εὖ βεβηκότα λοιπὸν καὶ ἐρηρεισμένον ἐν αὐτοῖς ἔχοιεν νοῦν, καὶ δὴ καὶ πιστεύοιεν ὡς οὐ καθ' ἕνα τῶν ψευδωνύμων ἐστὶ θεῶν, ἤγουν ἀνθρωπίνης εὑρέματα τέχνης, καὶ τὸ βρέτας ἁπλῶς ἐκ ξύλου καὶ λίθου πεποιημένον· ἀλλ' ὅτι τῶν ὅλων ὑπάρχων Κύριος, ὡς ὑπὸ πόδας κειμένῃ κελεύει τῇ κτίσει, καὶ ὅπερ ἂν ἕλοιτο κατορθοῦν εὐκόλως διαπεραίνεται. Ἵνα δὲ καί τι μειζόνως θαυμάζοντες ὠφελοῖντο, πλουσιώτερον ἀπαίρειν ἐκέλευεν, καὶ εἰς τὴν τοῖς πατράσιν ἐπηγγελμένην ἐπείγεσθαι γῆν, στρατηγοῦντος καὶ καθηγουμένου τοῦ πανσόφου Μωσέως. Εἶτα τί τὸ μετὰ τοῦτο, σαφηνιεῖ δὴ πάλιν τὸ Γράμμα τὸ ἱερόν· Ἐξῆρε γὰρ, φησὶ, Μωσῆς, τοὺς υἱοὺς Ἰσραὴλ ἀπὸ θαλάσσης Ἐρυθρᾶς,καὶ ἤγαγεν αὐτοὺς εἰς τὴν ἔρημον Σοὺρ, καὶ ἐπορεύοντο τρεῖς ἡμέρας ἐν τῇ ἐρήμῳ, καὶ οὐχ εὕρισκον ὕδωρ ὥστε πιεῖν. Ἦλθον δὲ εἰς Μεῤῥὰν, καὶ οὐκ ἠδύναντο πιεῖν ὕδωρ ἐκ Μεῤῥᾶς· πικρὸν γὰρ ἦν.","english":"Then after this, when they had seen Pharaoh, who had risked everything with his whole army, drowned in the waters, and those once unbearable and harshly treating them without mercy piteously destroyed, they sent up songs to God, and honoring him with hymns of thanksgiving they said: Let us sing to the Lord, for he has been gloriously glorified; horse and rider he has thrown into the sea. He became my helper and protector for salvation. For the God of all things has worked wonders usefully. For although he had shown them very many and exceedingly admirable signs in Egypt, and besides had generously granted that those who had become his own could pass through the sea itself, so that they might thereafter have a mind well established and firmly grounded in them, and indeed might believe that he is not one of the falsely named gods, that is, the inventions of human craft, and the image simply made of wood and stone; but that being Lord of all things, he commands creation as though lying beneath his feet, and whatever he chooses to accomplish he easily brings to pass. And so that they might be benefited by marveling even more greatly, he commanded them to depart more richly, and to hasten to the land promised to the fathers, with the all-wise Moses as their general and leader. Then what comes after this, the sacred Scripture will again make clear: For Moses, it says, led the sons of Israel up from the Red Sea, and brought them into the wilderness of Shur, and they journeyed three days in the wilderness, and found no water to drink. And they came to Marah, and they could not drink the water from Marah, for it was bitter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":428,"ref":"p428","source":"Διὰ τοῦτο ἐπωνομάσθη τὸ ὄνομα τοῦ τόπου ἐκείνου, Πικρία. Καὶ διεγόγγυζεν ὁ λαὸς ἐπὶ Μωσῆν, λέγοντες, Τί πιόμεθα; Ἐβόησε δὲ Μωσῆς πρὸς Κύριον, καὶ ἔδειξεν αὐτῷ Κύριος ξύλον, καὶ ἐνέβαλεν αὐτὸ εἰς τὸ ὕδωρ, καὶ ἐγλυκάνθη τὸ ὕδωρ. Ἐκεῖ ἔθετο αὐτῷ δικαιώματα καὶ κρίματα καὶ κρίσεις. Καὶ ἐκεῖ αὐτὸν ἐπείραζε, καὶ εἶπεν· Ἐὰν ἀκοῇ ἀκούσῃς τῆς φωνῆς Κυρίου τοῦ Θεοῦ σου, καὶ τὰ ἀρεστὰ ἐνώπιον αὐτοῦ ποιήσῃς, καὶ ἐνωτίσῃ ταῖς ἐντολαῖς αὐτοῦ, καὶ φυλάξῃς πάντα τὰ δικαιώματα αὐτοῦ, πᾶσαν νόσον ἣν ἐπήγαγον τοῖς Αἰγυπτίοις, οὐκ ἐπάξω ἐπὶ σέ. Ἐγὼ γάρ εἰμι Κύριος ὁ ἰώμενός σε. Καὶ ἦλθον εἰς Ἐλείμ· καὶ ἦσαν ἐκεῖ δώδεκα πηγαὶ ὑδάτων, καὶ ἑβδομήκοντα στελέχη φοινίκων. Παρενέβαλον δὲ ἐκεῖ ἐπὶ τὰ ὕδατα. Ἄθρει δὴ οὖν πῶς οὐκ ἀγυμνάστως αὐτοὺς λελυτρωμένους, οὐδὲ τῷ τῆς εὐθυμίας ἐντρυφῶντας πλάτει, παρακομίζεσθαι πρὸς τὸ ῥᾴθυμον ἐφίησιν οἰκονομικῶς, ἵνα μὴ κατὰ βραχὺ πρὸς λήθην ἰόντες τοῦ διασώζειν ἰσχύοντος, εἰς τὴν ἐν Αἰγύπτῳ πλάνησιν εὐκόλως ὑπονοστήσειαν. Συλλέγουσι γὰρ οἱ πόνοι πρὸς Θεόν. Καὶ γοῦν ὁ προφήτης φησίν· Κύριε, ἐν θλίψει, ἐμνήσθημέν σου, ἐν θλίψει μικρᾷ ἡ παιδ[ε]ία σου ἡμῖν. Μακρὰν τοιγαροῦν καὶ διψάδα διιόντες γῆν, ἐν σπάνει γεγόνασι τῶν ἀναγκαίων εἰς ζωήν. Οὐ γὰρ εὕρισκον ὕδωρ ὥστε πιεῖν· παρατεινομένου δὲ τοῦ διψᾷν καὶ εἰς τρίτην ἡμέραν, μόλις αὐτοῖς εὑρίσκεται τὸ ποθούμενον. Ἀλλ' ἦν καὶ τοῦτο ἄχρηστον παντελῶς. Πικρὸν γὰρ τὸ Μεῤῥᾶς ἦν ὕδωρ, καὶ τοῖς διψῶσιν οὐκ ἀσφαλὲς εἴς γε τὸ δύνασθαί, φησιν διαδρᾶναι θάνατον· δυσφοροῦσί τε ἐντεῦθεν, καὶ τοῦ μεσίτου κατακεκράγασιν·","english":"For this reason the name of that place was called Marah. And the people grumbled against Moses, saying, \"What shall we drink?\" But Moses cried out to the Lord, and the Lord showed him a tree, and he cast it into the water, and the water was made sweet. There he established for him ordinances and judgments and statutes. And there he tested him, and said: \"If you will indeed hear the voice of the Lord your God, and do what is pleasing before him, and give ear to his commandments, and keep all his ordinances, I will bring none of the diseases that I brought upon the Egyptians upon you. For I am the Lord who heals you.\" And they came to Elim; and there were there twelve springs of water, and seventy palm stems. And they encamped there by the waters. Consider, then, how he does not allow them, having been redeemed without discipline, nor reveling in the broad expanse of cheerfulness, to be carried along toward ease, but economically orders it so, lest going little by little into forgetfulness of the one who is able to preserve them, they should easily slip back into the deception in Egypt. For labors gather us toward God. Indeed the prophet says: \"Lord, in tribulation we remembered you; in small tribulation your discipline was upon us.\" Passing therefore through a long and thirsty land, they came into scarcity of the necessities for life. For they did not find water to drink; and as their thirst was prolonged even to the third day, what they longed for is found by them only with difficulty. But even this was entirely useless. For the water of Marah was bitter, and not safe for those who thirst, at least as regards being able, he says, to escape death; and they are distressed at this, and they cry out against the mediator.","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":429,"ref":"p429","source":"ἀλύει δὲ ὁ Μωσῆς. Εἶτα τοῦ πάντα εἰδότος Θεοῦ ξύλον αὐτῷ παραδείξαντος, ἐμβάλλει τοῖς ὕδασι, τὰ δὲ παραδόξως εἰς γλυκύ τε καὶ ποτιμώτατον μεθίστανται νᾶμα. Ἐκπεπωκότες οὖν καὶ ὠφελημένοι, τεθαυμάκασι τὴν θεοσημείαν, παρεμβάλλουσι μετὰ τοῦτο καὶ πηγαῖς ὑδάτων δώδεκα, ἔνθα καὶ ἑβδομήκοντα στελέχη φοινίκων ἦν. Κατηυλίζοντο δὲ τότε τρυφῶντες ἐκεῖ. Ὅτι τοίνυν ἐν πίστει καὶ οὐχ ἑτέρως εὑρεῖν ἦν δύνασθαι τῆς σωτηρίας τὴν ὁδὸν, διὰ σκιᾶς καὶ τύπων ἐπληροφόρει Θεός. Ταύτῃτοι καὶ σφάζειν ἐκέλευσεν ἐν Αἰγύπτῳ τὸν ἀμνὸν, καὶ πιστεύειν ἤθελον, ὅτι τῷ αἵματι κατακεχρισμένοι, τὸν τοῖς πρωτοτόκοις ἐπεῤῥιμμένον διακρούσονται θάνατον. Ἢ γὰρ οὐχὶ φαίη τις ἂν, καὶ μάλα εἰκότως, ὅτι προγύμνασμα πίστεως τὸ δρώμενον ἦν; Τίνα γὰρ ἂν, εἰπέ μοι, τρόπον κατοῤῥωδήσειεν ὁ θάνατος προβάτου σφαγήν; Ἀλλ' ἦν μυστηρίου τὸ χρῆμα τύπος. Ἐκρύεται γὰρ ὁ Χριστὸς αἵματι τῷ ἰδίῳ τοὺς ἡγιασμένους ἐν πίστει, καὶ θανάτου φθορᾶς ἀποφαίνει κρείττονας. Τί δὲ δὴ πάλιν ἐστὶ τὸ ἐπὶ τῇ Μεῤῥᾷ, φέρε λέγωμεν ὡς ἔνι. βʹ. Ὕδατι τὸν θεῖον παρεικάζει λόγον ἡ θεόπνευστος Γραφή. Ὥσπερ γάρ ἐστι σωμάτων ζωοποιὸν τὸ ὕδωρ τὸ αἰσθητόν· οὕτω καὶ ὁ θεῖος εἰ καθίκοιτο λόγος εἰς νοῦν, ὀνήσει[εν] ἂν οὐ μετρίως αὐτόν. Τοιγάρτοι καὶ ὁ Χριστὸς ταῖς Ἰουδαίων ἀγέλαις προσλαλῶν ἀνακεκράγει, λέγων· Εἴ τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. Καὶ πρός γε τὴν γυναῖκα ἐκ Σαμαρείας, Καὶ πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου, διψήσει πάλιν· ὃς δ' ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν","english":"Moses was at a loss. Then, when God who knows all things showed him a tree, he cast it into the waters, and they were wondrously changed into a stream sweet and most drinkable. Having drunk therefore and been benefited, they marveled at the divine sign; after this they encamped also by twelve springs of waters, where there were also seventy trunks of palm trees. And they lodged there at that time in luxury. That therefore it was in faith and not otherwise that the way of salvation could be found, God was fully assuring them through shadow and types. For this reason he also commanded the lamb to be slain in Egypt, and he wanted them to believe that, having been smeared with the blood, they would escape the death that was inflicted on the firstborn. Or would one not say, and very reasonably, that what was done was a training exercise in faith? For in what way, tell me, would death have feared the slaughter of a sheep? But the matter was a type of the mystery. For Christ by his own blood rescues those who have been sanctified in faith, and shows them to be stronger than the corruption of death. But what again is the matter at Marah? Come, let us say as best we can. 2. The God-inspired Scripture likens the divine Word to water. For just as perceptible water is life-giving to bodies, so also if the divine Word should settle into a mind, it would benefit it not moderately. Therefore Christ also, speaking to the flocks of the Jews, cried out, saying: \"If anyone thirsts, let him come to me and drink.\" And to the woman from Samaria: \"And everyone who drinks of this water will thirst again; but whoever drinks of the water that I will give him will never thirst to 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":430,"ref":"p430","source":"αἰῶνα. Ἄρτι τοίνυν οἱ ἐξ Ἰσραὴλ τὴν θεομισῆ τῶν Αἰγυπτίων ἀφέντες λατρείαν, μετέθεντο ταῖς γνώμαις εἰς τὸ τελεσφορεῖν ἅπερ ἂν βούλοιτο Θεός. Ἀλλ' οὔπω τοῖς ἄνωθέν τε πεπαιδαγώγηνται νόμοις, οὔπω τῶν νοητῶν ὑδάτων ἀπογευσάμενοι, μονονουχὶ ξηρὸν καὶ δεδιψηκότα τὸν νοῦν εἶχον ἐν ἑαυτοῖς. Εἶτα μόλις περιτυγχάνουσιν τῇ Μεῤῥᾷ· ἀλλ' οὐκ ἠδύναντο πιεῖν ὕδωρ· πικρὸν γὰρ ἦν. Ἔπειτα Μωσέως τὸ ξύλον ἐμβεβληκότος, τῆς ἐμφύτου πικρίας τὸ ὕδωρ ἀπηλλάττετο. Τίς οὖν ἡ Μεῤῥά; Φαίην ἂν ὅτι τὸ Γράμμα τὸ νομικόν. Πικρὸς γὰρ ὁ νόμος, εἴπερ ἐστὶ κολαστής. Καὶ γοῦν ὁ θεσπέσιος ἔφη Παῦλος· Ἀθετήσας τις νόμον Μωσέως χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν ἀποθνήσκει. Ὁρᾷς ὅτι πικρὸς ἦν καὶ δύσοιστος καὶ αὐτοῖς τάχα που τοῖς ἐθέλουσι κατορθοῦν; Καὶ γοῦν οἱ θεσπέσιοι μαθηταὶ τοῖς μετὰ τὴν πίστιν ἀνάπτουσί τινας εἰς λατρείαν αὖθις τὴν νομικὴν, διαῤῥήδην ἔφασκον· Καὶ νῦν τί πειράζετε τὸν Θεὸν ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν, ὃν οὔτε ἡμεῖς, οὕτε οἱ πατέρες ἡμῶν ἰσχύσαμεν βαστάσαι; Καὶ γοῦν ὁ μα κάριος Παῦλος κατακρίσεως διακονίαν ἀποκαλεῖ τὴν διὰ τοῦ πανσόφου Μωσέως ἐντολήν. Ἔφη γὰρ οὕτως· Εἰ γὰρ ἡ διακονία τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης ἐν δόξῃ. Ἔφη δὲ καὶ ἑτέρωθι· Τὸ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. Γράμμα σαφῶς, οἶμαί που, τὸν νόμον, πνεῦμα δὲ πάλιν, τὴν ἐν πνεύματι λατρείαν ἀποκαλῶν, τουτέστι, τὴν εὐαγγελικήν· πικρὸς γὰρ ὁ νόμος. Ἑρμηνεύεται δὲ πικρὰ καὶ ἡ Μεῤῥά.","english":"an age. Just now, therefore, those of Israel, having abandoned the God-hating worship of the Egyptians, changed their minds to accomplish whatever God might will. But they had not yet been instructed by the laws from above, nor yet tasted the intelligible waters, and so to speak had their mind dry and thirsting within themselves. Then with difficulty they come upon Marah; but they could not drink the water, for it was bitter. Then, when Moses cast in the wood, the water was freed from its innate bitterness. What then is Marah? I would say it is the letter of the Law. For the Law is bitter, since it is a punisher. At any rate, the inspired Paul said: Anyone who has set aside the law of Moses dies without mercy on two or three witnesses. Do you see that it was bitter and hard to bear, and perhaps even for those who wish to do right? At any rate, the inspired disciples, when some after the faith were again kindling others to the legal worship, said plainly: And now why do you test God by putting a yoke on the neck of the disciples, which neither we nor our fathers were able to bear? And indeed the blessed Paul calls the commandment given through the all-wise Moses a ministry of condemnation. For he said thus: For if the ministry of condemnation is glory, much more does the ministry of righteousness abound in glory. He also said elsewhere: The letter kills, but the Spirit gives life. Clearly, I think, calling the Law the letter, and again the Spirit the worship in the Spirit, that is, the evangelical worship; for the Law is bitter. And Marah is also interpreted as bitterness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":431,"ref":"p431","source":"Ὅτι δὲ ἡ διὰ νόμου παίδευσις αὐτὴ καθ' ἑαυτὴν, καὶ ὅσον ἧκεν εἰς τύπους, ζωοποιεῖν οὐχ οἵα τε, τὸ διατείνεσθαι περιττόν. Οὐδεὶς γὰρ ἐν νόμῳ δικαιοῦται παρὰ Θεῷ, κατὰ τὸ γεγραμμένον. Ἀλλὰ καὶ αὐτὸς ἔσται δὴ τότε ζωοποιὸς ὁ νόμος, ἀπαλλαγήσεται καὶ τῆς κατὰ γράμμα πικρίας, εἰ γένοιτο παραδεκτικὸς μυστηρίου τοῦ κατὰ Χριστόν· τέλος γὰρ νόμου Χριστὸς εἰς σωτηρίαν παντὶ πιστεύοντι, νοούμενος δηλονότι πνευματικῶς· τύπος δ' ἂν εἴη καὶ τοῦδε σαφὴς τὸ ἐπὶ Μεῤῥᾷ συμβεβηκός. Δηλοῖ γὰρ τὸ ξύλον, τὸν τοῦ Σωτῆρος σταυρὸν, ἤτοι τὸ ἐπ' αὐτῷ μυστήριον· ὅπερ εἰ γένοιτο τοῖς ἐν νόμῳ παραδεκτὸν, γλυκὺ καὶ τὸ πικρὸν εὑρήσουσιν· οὐ γὰρ τοῖς πιστεύουσιν εἰς Χριστὸν, φιλαίτιός τέ ἐστι καὶ κολαστὴς ὁ νόμος, ἀλλ' ἤδη ζωοποιὸς, μεταπλαττομένης εὖ μάλα τῆς ἱστορίας ἡμῖν πρὸς θεωρίαν πνευματικὴν, καὶ ποδηγούσης ἐπὶ Χριστὸν, ὅς ἐστι ζωὴ καὶ ζωοποιός. Τότε γὰρ, τότε καὶ νόμος ἡμῖν ὁριεῖ δικαιώματά τε καὶ κρίσεις. Ἀποκομιεῖ γὰρ εὐθὺς ἐπὶ τὸ αὐτῷ δοκοῦν, καὶ τὴν εἰς πᾶν ὁτιοῦν τῶν ἀρίστων καταδείξει τρίβον, ἔξω τε δειμάτων καὶ τοῦ κολάζεσθαι προσδοκᾷν γενέσθαι παρασκευάζει. Πᾶσαν γὰρ, φησὶ, πληγὴν ἣν ἐπήγαγον τοῖς Αἰγυπτίοις, οὐκ ἐπάξω ἐπὶ σέ. Οὐκοῦν τοῖς ἐν νόμῳ τοῦτο λαβοῦσι μυστήριον, ἐλπὶς ἀγαθὴ τοῦ διαβήσεσθαι κόλασιν. Καὶ τοῦτο, οἶμαι, ἐστὶν ὃ καὶ αὐτὸς εἴρηκεν ὁ Σωτὴρ τοῖς Ἰουδαίων δήμοις κατὰ τὸν τῆς ἐπιδημίας καιρόν· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὅτι ὁ τὸν λόγον μου ἀκούων, καὶ πιστεύων τῷ πέμψαντί με, ἔχει ζωὴν αἰώνιον, καὶ εἰς κρίσιν οὐκ ἔρχεται· ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς ζωήν. Καὶ πάλιν·","english":"That the instruction through the law, in itself and insofar as it reaches to types, is not able to give life—to insist on this is superfluous. For no one is justified before God in the law, according to what is written. But the law itself will then indeed be life-giving, and it will be released from the bitterness according to the letter, if it becomes receptive of the mystery according to Christ; for Christ is the end of the law for salvation to everyone who believes, understood, clearly, spiritually. And a clear type of this too would be what happened at Marah. For the wood signifies the cross of the Savior, or the mystery upon it; which, if it becomes receptive to those in the law, they will find the bitter thing sweet. For to those who believe in Christ, the law is not fault-finding and punitive, but already life-giving, since the history is very well transformed for us toward spiritual contemplation, and guides us to Christ, who is life and life-giving. For then, then the law will also define for us statutes and judgments. For it will carry us straight to what seems good to it, and will point out the path to every one of the best things, and it prepares us to be outside of fears and the expectation of being punished. For every plague, it says, which I brought upon the Egyptians, I will not bring upon you. Therefore, for those in the law who have received this mystery, there is a good hope of passing over punishment. And this, I think, is what the Savior himself also said to the assemblies of the Jews at the time of his coming: Amen, amen, I say to you, that the one who hears my word and believes in the one who sent me has eternal life, and does not come into judgment, but has passed from death to life. And again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":432,"ref":"p432","source":"Ὁ πιστεύων εἰς τὸν Υἱὸν, οὐ κρίνεται. Παραδεξάμενος τοίνυν τὰ δικαιώματα Χριστοῦ, τότε δὴ, τότε καὶ εἰς Ἐλεὶμ ἥξομεν· ὅ ἐστιν, ἀνάβασις. Ἀναβιβαζόμεθα γὰρ ἐκ τῆς ἀρχαίας ἡμῶν νηπιότητος εἰς ἀρτίως ἔχουσαν φρένα, καὶ εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ καταντήσαντες, ταῖς τῶν νοητῶν ὑδάτων πηγαῖς ἐντρυφήσομεν. Δυοκαίδεκα δὲ αὗται τὸν τῶν ἁγίων ἀποστόλων ἡμῖν καταγράφουσι χορόν· περιτευξόμεθα δὲ καὶ τοῖς ἑβδομήκοντα στελέχεσι τῶν φοινίκων. Γέγραπται γὰρ, ὅτι μετὰ τοὺς ἁγίους ἀποστόλους ἀνέδειξεν ὁ Κύριος ἑτέρους ἑβδομήκοντα. Ὅτι δὲ πηγαὶ κατὰ τὸ ἀληθὲς οἱ θεσπέσιοι μαθηταὶ, τὸν θεῖον ἡμῖν καὶ σωτήριον καὶ ἀναγκαῖον εἰς ζωὴν ἀναβρύοντες λόγον, παραδείξειεν ἂν εὖ μάλα τοῖς ἐν νόμῳ δεδικαιωμένοις ὁ τῶν ὅλων Θεὸς, οὕτω λέγων· Ἀντλήσατε ὕδωρ μετ' εὐφροσύνης ἐκ τῶν πηγῶν τοῦ Σωτηρίου. Ἁγίου δὲ πέρι παντὸς ὁ θεσπέσιος Μελῳδὸς,\n\nΔίκαιος, φησὶν, ὡς φοῖνιξ ἀνθήσει. Καὶ μή τοι θαυμάσῃς. Ἐπεὶ καὶ αὐτὸς ὁ Χριστὸς τῇ τοιᾷδε κλήσει κατονομάζεται παρά γε τῇ θεοπνεύστῳ Γραφῇ. Ἔφη γάρ που πάλιν ἡ νοητὴ νύμφη, τουτέστι ἡ Ἐκκλησία, περὶ τοῦ ἄνωθεν καὶ ἐξ οὐρανοῦ νυμφίου, φημὶ δὴ Χριστοῦ· Εἶπα· Ἀναβήσομαι ἐπὶ τῷ φοίνικι· κρατήσω τῶν ὑψῶν αὐτοῦ. Ἀεὶ γάρ ἐστιν εὐθαλὲς τὸ φυτὸν, γλυκύ τε καὶ εὔριζον, καὶ λελευκασμένην ἔχον τὴν καρδίαν. Τοιουτοειδὴς δέ πώς ἐστιν ὁ Χριστὸς νοητῶς, δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα, σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τοῦ μάννα, καὶ τῆς ὀρτυγομήτρας. αʹ.","english":"The one who believes in the Son is not judged. Having therefore received the righteous acts of Christ, then indeed, then we shall also come to Elim, which is \"ascent.\" For we are led up from our ancient infancy to a mind that is freshly disposed, and having arrived at the measure of the stature of the fullness of Christ, we shall delight in the springs of intelligible waters. And these twelve depict for us the choir of the holy apostles; and we shall also encounter the seventy trunks of palm trees. For it is written that after the holy apostles the Lord appointed another seventy. And that the divine disciples are truly springs, pouring forth for us the divine and saving and necessary word unto life, the God of all would very well show to those who have been justified in the law, saying thus: \"Draw water with gladness from the springs of the Savior.\" And concerning every holy one the divine Psalmist says, \"The righteous shall flourish like a palm tree.\" And do not be surprised at this. Since Christ himself is also named by such a title in the God-inspired Scripture. For somewhere again the intelligible bride, that is, the Church, said concerning the bridegroom from above and from heaven—I mean Christ—: \"I said, I will go up upon the palm tree; I will grasp its heights.\" For the plant is always flourishing, sweet and well-rooted, and having its heart whitened. And such in a certain intelligible way is Christ, through whom and with whom be glory to God and the Father, with the Holy Spirit, unto the ages of ages. Amen. Concerning the manna and the quail. 1.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":433,"ref":"p433","source":"Θαυματουργεῖ δὲ πάλιν ὁ τῶν ὅλων Θεὸς, καὶ μετίησι μὲν ἐκ δυνάμεως εἰς δύναμιν, κατὰ τὸ γεγραμμένον· τοῖς δὲ ἀμηχάνοις εὑρίσκει πόρους, τῆς ἑαυτοῦ δόξης ἁπανταχοῦ προνοῶν, καὶ πολυτρόπως ἀποδεικνὺς, ὅτι δὴ μόνῳ μέτεστιν αὐτῷ τὸ ἀμογητὶ δύνασθαι κατορθοῦν καὶ τὰ πέρα λόγου, καὶ οἷς ἂν εἰκότως ἕποιτο πρὸς ἡμῶν τὸ καταθαυμάζεσθαι δεῖν, ἵνα διὰ πάντων ὁρῷτο Θεὸς, οὐ καθ' ἕνα τῶν ἐκ τέχνης ἀνθρώπων, ἤγουν ἀνοσίως ἐξῃρημένων, ἀλλὰ φύσει τε καὶ ἀληθῶς. Ἀπὸ γὰρ τῶν ἐνδόξως ἀποτελουμένων καταθρήσειέ τις ἂν καὶ ἀταλαιπώρως κομιδῇ τὴν ἀκήρατον φύσιν· ᾗ πρόσεστι μὲν ὡς ἴδιον ἀγαθὸν, τὸ πάναλκές τε καὶ ἄμαχον πρὸς πᾶν ὁτιοῦν ὧν ἂν ἕλοιτο δρᾷν. Πρόσεστι δὲ καὶ μετὰ τούτου τὸ ἀνεξίκακον. Ἴδοι δ' ἂν ὅ φημι, καὶ μάλα σαφῶς, καὶ ἐν τοῖς ἀρτίως ἡμῖν προκειμένοις. Γέγραπται γὰρ, ὅτι Τῇ πεντεκαιδεκάτῃ ἡμέρᾳ, τῷ μηνὶ τῷ δευτέρῳ, ἐξεληλυθότων αὐτῶν ἐκ γῆς Αἰγύπτου, διεγόγγυζε πᾶσα συναγωγὴ υἱῶν Ἰσραὴλ ἐπί τε Μωσῆ καὶ Ἀαρὼν, καὶ εἶπον πρὸς αὐτοὺς οἱ υἱοὶ Ἰσραήλ· Ὄφελον ἀπεθάνομεν πληγέντες ὑπὸ Κυρίου ἐν γῇ Αἰγύπτου, ὅταν ἐκαθίσαμεν ἐπὶ τῶν λεβήτων τῶν κρεῶν, καὶ ἠσθίομεν ἄρτους εἰς πλησμονήν! Ὅτι ἐξηγάγετε ἡμᾶς εἰς τὴν ἔρημον ταύτην, ἀποκτεῖναι πᾶσαν τὴν συναγωγὴν ταύτην ἐν λιμῷ; Εἶπε δὲ Κύριος πρὸς Μωσῆν· Ἰδοὺ ἐγὼ ὕω ὑμῖν ἄρτους ἐκ τοῦ οὐρανοῦ, καὶ ἐξελεύσεται ὁ λαὸς, καὶ συλλέξουσι τὸ τῆς ἡμέρας εἰς ἡμέραν, ὅπως πειράσω αὐτοὺς εἰ πορεύσονται ἐν τῷ νόμῳ μου. Καὶ ἔσται τῇ ἡμέρᾳ τῇ ἕκτῃ, καὶ ἑτοιμάσουσι ὃ ἂν εἰσενέγκωσι, καὶ ἔσται διπλοῦν ὃ ἂν συναγάγωσι τὸ καθ' ἡμέραν εἰς ἡμέραν.","english":"But the God of all things again works wonders, and passes from strength to strength, as it is written; and for the impossible he finds ways, providing for his own glory everywhere, and demonstrating in many ways that it belongs to him alone to accomplish without toil even things beyond reason, and that by us the wonder ought reasonably to follow upon them, so that through all things God might be seen, not as one of the men of craft, that is, wickedly set apart, but by nature and truly. For from the things gloriously accomplished one might behold even the pure nature quite effortlessly; to which belongs, as its own good, the all-strong and unconquerable against whatever it may choose to do. And with this belongs also the forbearance of evil. One might see what I mean, and very clearly, even in what has just been set before us. For it is written, that on the fifteenth day, in the second month, when they had gone out from the land of Egypt, all the congregation of the sons of Israel grumbled against both Moses and Aaron, and the sons of Israel said to them: Would that we had died, struck by the Lord in the land of Egypt, when we sat by the pots of meat, and ate bread to the full! Because you have brought us out into this wilderness, to kill all this congregation with famine? And the Lord said to Moses: Behold, I rain down for you bread from heaven, and the people shall go out and gather the day's portion day by day, that I may test them, whether they will walk in my law. And it shall be on the sixth day, that they shall prepare what they bring in, and it shall be double what they gather day by day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":434,"ref":"p434","source":"Τὰ μὲν γὰρ τῶν Αἰγυπτίων, καθάπερ ἤδη προείπαμεν, διολώλασι πρωτότοκα· ἐξεπέμποντο δὲ τῆς χώρας οἱ ἐξ Ἰσραὴλ, οὐδὲ, ὅσον εἰπεῖν, ἐπισιτίσασθαι συγχωρούμενοι. Τὸ γὰρ σταῖς αὐτῶν ἐξήνεγκαν πρὸ τοῦ ζυμωθῆναι τὰ φυράματα αὐτῶν. Ἐφοδιασάμενοι δὲ τοῖς παρατυχοῦσιν ἁπλῶς, ἐξῄεσαν ἐν σπουδῇ, καὶ ἐν ἴσῳ τὸ δεῖμα τοῖς διώκουσιν Αἰγυπτίοις καὶ τοῖς τὴν δίωξιν ὑπομένουσιν. Οἱ μὲν γὰρ τοῖς ἤδη ὀλωλόσι προστεθή[σ]γεσθαι προσεδόκουν οὐκ εἰς μακρὰν, εἰ μὴ τοῖς θείοις εἴκοντες νεύμασιν ἐξελάσαιεν τῆς χώρας τὸν Ἰσραήλ· οἱ δὲ, εἰ καταληφθεῖεν μέλλοντες καὶ ἀπολυόμενοι τὴν ἀναδρομὴν, ᾤοντο δὴ πάντως τοὺς ἐπ' αὐτοῖς τοῖς ἐσχάτοις ἀγῶνας εἰσβή σεσθαι, καὶ κινδυνεύσειν ἀφιλοικτιρμόνως. Ἐξῴχοντο τοίνυν, οὐ κομιδῇ τῶν εἰς ἀποδημίαν πεφροντικότες, καὶ τὰ ἐν χερσὶ μόλις ἁρπάσαντες, μονονουχὶ δὲ τῶν οἴκοι κειμένων κεκλοφότες ἀναγκαίως τὰ λίαν εὐπάροιστα, ἃ δὴ καὶ κατεδηδοκότες, εἶτα πόθεν ἂν αὐτοῖς ἐν ἐρήμῳ τὰ ζωαρκῆ προσγένοιντο διηπορηκότες, κατώλισθον εἰς ἐπιθυμίαν τῆς ἐν Αἰγύπτῳ τροφῆς, καὶ ὅτι μὲν τῶν ἐσχάτων ἐξῄροντο πάντων καὶ τῆς ἐν Αἰγύπτῳ δουλείας, ἐπιλανθάνονται, καὶ οἱονεί πως κατακεκράγασι τῆς ἐπικουρίας· καὶ ὅτι λελύτρωνται, χαλεπαίνουσι, καὶ τῆς τριποθήτου καὶ εὐκταιοτάτης ἅπασιν ἀνθρώποις ἐλευθερίας, γαστρὸς ἀκαθάρτου προτάττουσι κόρον. Καὶ θορυβεῖ μὲν τὸ χρῆμα τὸν μεσιτεύοντα, τουτέστι Μωϋσέα. Χορηγήσειν δὲ παραχρῆμα τὴν τῶν ἐδωδίμων ἀφθονίαν αὐτοῖς ἐπαγγέλλεται Θεὸς, καὶ προσκεκρουκόσιν οὐ μετρίως, ἡμέρως ἔτι προσφέρεται.","english":"For the firstborn of the Egyptians, as I have already said, had perished; and the children of Israel were being sent out of the land, not even being allowed, so to speak, to provision themselves. For they carried out their dough before their kneading-troughs were leavened. Having provisioned themselves simply with whatever came to hand, they went out in haste, and the fear was equal both for the Egyptians who pursued and for those who underwent the pursuit. For the former expected that those already destroyed would soon be added to, unless, yielding to the divine nod, they drove Israel out of the land; while the latter thought that if they were overtaken while intending to depart and making their escape, they would certainly enter into the final struggles for their lives, and would be in danger without mercy. They were going out, then, not at all having taken thought for the things needed for a journey, and barely snatching up what was in their hands, and, so to speak, having necessarily stolen from what lay at home the most easily carried things, which indeed they had also eaten up, and then, being at a loss as to whence in the wilderness the necessities of life would come to them, they slipped into a desire for the food in Egypt, and they forget that they had been delivered from the worst of all things and from slavery in Egypt, and they have, as it were, cried out against the help; and they are angry that they have been ransomed, and they prefer the surfeit of an unclean belly to the freedom so longed for and most prayed for by all men. And the matter throws the mediator, that is, Moses, into confusion. But God promises that he will immediately supply them with an abundance of foods, and he still deals gently with those who have offended no little.","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":"Τὸ μὲν γὰρ παρ' αὐτοῦ τὰ ζωαρκῆ δέχεσθαι θέλειν, μῶμον ἂν ἔχοι παντελῶς οὐδένα· λυπεῖ δὲ λίαν ὁ γογγυσμός. Καὶ γὰρ οὖν αὐτὸς ὁ Σωτὴρ ἐν προσευχαῖς ἡμᾶς ἐδίδαξε λέγειν· Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. Ἀλλ' εἰ τοῦτο μὲν λέγοιμεν, κατ'\n\nοὐδένα δὴ τρόπον αἰτιασόμεθα τὸν Δεσπότην, ἐξαιτήσομεν δὲ μᾶλλον παρ' αὐτοῦ τὰ εἰς ζωὴν ἐπιτήδεια. Οἱ δέ γε τῶν Ἰουδαίων δῆμοι, δέον αἰτῆσαι τροφὰς, ὅτι λελύτρωνται χαλεπαίνουσι, καὶ τὴν οὕτω σεπτὴν καὶ ἀξιόληπτον χάριν ἀνοή[τό]τατα καθυβρίζουσιν, ὡς τῶν ἡδίστων αὐτοὺς ἐκπέμψασαν, ἄρτου τε, φημὶ, καὶ κρεῶν. Οὐκοῦν γογγύζουσι μὲν, καὶ κατακεκράγασιν ἀνοσίως. Ἀνεξικακεῖ δὲ Θεὸς, καὶ ἀδόκητον αὐτοῖς ἀφθονίαν ἐπαγγέλλεται. Καὶ δὴ καὶ καθίησιν ἀφάτῳ δυνάμει ἑσπέρας μὲν τὴν ὀρτυγομήτραν· ἅμα δὲ τῇ ἕῳ, τὸ μάννα. Καὶ ὡς ὁ θεῖος ἔφη Δαβὶδ, Ἄρτον οὐρανοῦ ἔδωκεν αὐτοῖς, ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος. Πεπληροφόρηκε δὲ διὰ πείρας αὐτῆς καὶ πραγμάτων, ὅτι δύναται ὁ Θεὸς ἄρτον τε δοῦναι καὶ ἑτοιμάσαι τράπεζαν ἐν ἐρήμῳ, καθάπερ ἀμέλει καὶ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς τὰ ἴσα τερατουργῶν, πέντε διακλάσας ἄρτους, ἐκόρεσε μὲν ἐν ἐρήμῳ πολλοὺς, ὅτε συνεκομίσθησαν λειψάνων κόφινοι δώδεκα Ἀπεριέργαστοι δὲ παντελῶς τῆς θαυματουργίας οἱ τρόποι, πίστει δὴ οὖν τιμάσθω τὰ ὑπὲρ νοῦν, καὶ ἀκουέτω Θεὸς παρὰ πάντων τεθαυμακότων· Οἶδα ὅτι πάντα δύνασαι· ἀδυνατεῖ δέ σοι οὐδέν. βʹ. Ἀλλ' ἐν τούτοις μὲν ἡμῖν ὁ περὶ τῶν αἰσθητῶν ἔστω λόγος.","english":"For to be willing to receive from him the things that sustain life would carry no blame at all; but their grumbling grieves him greatly. For indeed the Savior himself taught us to say in prayers: Give us today our bread for the day. But if we say this, we shall in no way blame the Master, but rather we shall ask from him the things suited for life. But the peoples of the Jews, when they ought to have asked for food, are angry because they have been redeemed, and they most senselessly insult this revered and admirable grace, as though it had sent them out from the sweetest things—bread, I mean, and meat. Therefore they grumble and cry out impiously. But God bears with evil, and promises them an unexpected abundance. And indeed with ineffable power he sends down at evening the quail, and at dawn the manna. And as the divine David said, He gave them bread of heaven; man ate the bread of angels. And he has fully assured them through actual experience and events that God is able both to give bread and to prepare a table in the wilderness, just as indeed our Lord Jesus Christ also, performing equal wonders, by breaking five loaves satisfied many in the wilderness, when twelve baskets of remnants were gathered up. But the modes of the miracle-working are altogether beyond busy inquiry; therefore let the things beyond understanding be honored by faith, and let God be heard by all who have marveled: I know that you can do all things, and nothing is impossible for you. 2. But in these matters let our account concerning perceptible things be.","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":"Τίς δ' ἂν γένοιτο λοιπὸν τῆς πνευματικῆς θεωρίας ὁ νοῦς, ἢ τί τοῦ νόμου τὸ αἴνιγμα πολυπραγμονεῖν ἀναγκαῖον, φιλοθηρεῖν εὖ μάλα διεσπουδακόσιν ἡμῖν τὴν ἀλήθειαν. Εἰσόμεθα τοίνυν καὶ διὰ τούτων, ὡς ἔστιν ἀναμφιλόγως τῆς εὐαγγελικῆς πολιτείας κατόπιν ἡ νομικὴ, καὶ τῶν εἰς φιλοσαρκίαν αἰτιαμάτων οὐκ ἐλευθέρα, ἀπήλλακται δὲ οὐχὶ γεώδους ἐπιθυμίας, ἀλλ' ἥ γε θεία καὶ εὐαγγελικὴ, πνευματική τέ ἐστι καὶ ἄμωμος, καὶ ἀσύγκριτον ἔχει τὸ κάλλος. Ληψόμεθα δὲ τὴν ἐφ' ἑκάστῃ διάδειξιν καὶ πληροφορίαν, τὸν ἐπ' ἀμφοῖν εὖ μάλα βασανίζοντες λόγον ἐκ τῆς θεοπνεύστου Γραφῆς. Ἐγένετο γὰρ, φησὶν, ἑσπέρα, καὶ ἀνέβη ὀρτυγομήτρα, καὶ ἐκάλυψε τὴν παρεμβολήν. Τὸ πρωῒ δὲ ἐγένετο, καταπαυομένης τῆς δρόσου κύκλῳ τὴς παρεμβολῆς, καὶ ἰδοὺ ἐπὶ πρόσωπον τῆς ἐρήμου λεπτὸν ὡσεὶ κόριον, λευκὸν ὡσεὶ πάγος ἐπὶ τῆς γῆς. Ἰδόντες δὲ αὐτο[ὶ] οἱ υἱοὶ Ἰσραὴλ, εἶπαν ἕτερος ἑτέρῳ· Τί ἐστι τοῦτο; οὐ γὰρ ᾔδεισαν τί ἦν. Εἶπε δὲ Μωϋσῆς πρὸς αὐτούς· Οὗτος ὁ ἅρτος ὂν ἔδωκεν ὑμῖν ὁ Κύριος φαγεῖν· τοῦτο τὸ ῥῆμα ὃ συνέταξε Κύριος. Συναγάγετε ἀπ' αὐτοῦ ἕκαστος εἰς τοὺς καθήκοντας γόμορ, κατὰ κεφαλὴν, κατ' ἀριθμὸν ψυχῶν ὑμῶν. Ἕκαστος σὺν τοῖς συσκήνοις ὑμῶν συλλέξετε. Ἐποίησαν δὲ οὕτως οἱ υἱοὶ Ἰσραὴλ, καὶ συνέλεξαν, ὁ τὸ πολὺ, καὶ ὁ τὸ ἔλασσον, καὶ ἐμέτρησαν τὸ γόμορ· καὶ οὐκ ἐπλεόνασεν ὁ τὸ πολὺ, καὶ ὁ τὸ ἕλαττον, οὐκ ἠλαττόνησεν, ἕκαστος εἰς τοὺς καθήκοντας παρ' ἑαυτῷ. Εἶπε δὲ Μωϋσῆς πρὸς αὐτούς· Μηδεὶς καταλ[ε]ιπέτω ἀπ' αὐτοῦ εἰς τὸ πρωΐ.","english":"What, then, would be the meaning of the spiritual contemplation, or what of the law's riddle is it necessary to investigate diligently, since we are very eager to hunt down the truth? We shall know, then, also through these things, that without dispute the legal dispensation is behind the evangelical way of life, and is not free from charges of flesh-loving, but it has been released—not from earthly desire—whereas the divine and evangelical one is both spiritual and blameless, and has incomparable beauty. And we shall receive the demonstration and assurance for each, examining the argument on both very thoroughly from the God-inspired Scripture. For it came to pass, it says, that evening came, and quails came up and covered the camp. And when morning came, as the dew ceased round about the camp, behold, upon the face of the desert, a fine thing like coriander, white as frost upon the ground. And when the sons of Israel saw it, they said to one another: What is this? For they did not know what it was. And Moses said to them: This is the bread which the Lord has given you to eat; this is the word which the Lord has commanded. Gather from it, each one for the gomor that is fitting for him, according to the head, according to the number of your souls. Each one with those who dwell in tents with you shall gather. And the sons of Israel did so, and gathered, the one much and the one little, and measured the gomor; and the one with much did not have more, and the one with little did not have less, each one for what was fitting for himself. And Moses said to them: Let no one leave any of it until morning.","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":"Καὶ οὐκ ἤκουσαν Μωϋσῇ, ἀλλὰ κατέλιπόν τινες ἀπ' αὐτοῦ εἰς τὸ πρωΐ, καὶ ἐξέζεσε σκώληκας, καὶ ἐπώζεσε. Καὶ ἐπικράνθη ἐπ' αὐτοῖς Μωσῆς. Καὶ μεθ' ἕτερα πάλιν· Εἶπε δὲ Μωσῆς πρὸς αὐτούς· Τοῦτο τὸ ῥῆμά ἐστιν, ὃ ἐλάλησε Κύριος· Σάββατα ἄγια ἀνάπαυσις τῷ Κυρίῳ αὔριον. Ὅσα ἐὰν πέσσητε, πέσσετε· καὶ ὅσα ἐὰν ἕψητε ἕψετε, καὶ πᾶν τὸ πλεονάζον, καταλίπετε αὐτὸ εἰς ἀποθήκην τῷ πρωΐ. Καὶ κατέλιπον ἀπ' αὐτοῦ εἰς τὸ πρωΐ, καθάπερ συνέταξεν αὐτοῖς Μωσῆς, καὶ οὐκ ἐπώζεσε, οὐδὲ σκώληξ ἐγένετο ἐν αὐτῷ. Ἕκαστον μὲν οὖν τὸ ἀρκοῦν αὐτῷ συγκομίζειν ἐκέλευεν. Εἴργει δὲ οὐδαμῶς ἔργῳ, εἴπερ ἕλοιτο τυχὸν καὶ τοῖς ἀποῦσι συλλέγειν, καὶ τῷ τῆς ἀγάπης καταφαιδρύνεσθαι νόμῳ. Ἀποφάσκει δὲ παντελῶς τὸ φυλάττειν εἰς τὸ πρωΐ, καὶ τοῦτο δρᾷν ἔφη πρὸ μόνου τοῦ Σαββάτου, ἵνα καὶ ὁ τῆς ἀργίας μὴ ἀτιμάζοιτο νόμος. Οὐ γὰρ ἦν ὅλως εὑρεῖν ἐν Σαββάτῳ, μηδὲ καθιέντος Θεοῦ, μονονουχὶ δὲ διὰ τοῦδε καὶ ἀναγκάζοντος ἀφιλοεργεῖν ἐν Σαββάτῳ. Ἀλλ' ὀλίγα τῶν θείων χρησμῳδημάτων πεφροντίκασί τινες, καὶ τετηρήκασι πρὸ Σαββάτου, καὶ, ὥς φησι τὸ Γράμμα τὸ ἱερὸν, Ἐπώζεσε, καὶ ἐξέζεσε σκώληκας. Καὶ ἐπικράνθη Μωσῆς· ἐκδεδραμήκασί τε καὶ ἐν Σαββάτῳ συλλέξοντες, καὶ ἠγανάκτει Θεός. Γέγραπται γὰρ οὕτως· Ἐγένετο δὲ ἐν ἡμέρᾳ τῇ ἑβδόμῃ, ἐξῆλθόν τινες ἐκ τοῦ","english":"And they did not listen to Moses, but some of them left part of it until the morning, and it bred worms and became foul. And Moses was embittered against them. And again after other things: And Moses said to them, This is the word which the Lord has spoken: Holy sabbaths, a rest to the Lord, tomorrow. Whatever you bake, bake; and whatever you boil, boil; and all that is left over, leave it in store until the morning. And they left part of it until the morning, just as Moses had commanded them, and it did not become foul, nor did a worm come to be in it. Each one, then, he commanded to gather what was sufficient for himself. But he in no way restrains by deed, if perchance one should choose even to gather for those who are absent, and to be made radiant by the law of love. But he utterly forbids keeping it until the morning, and he said to do this only before the sabbath, so that the law of idleness might not be dishonored. For it was not possible at all to find any on the sabbath, since God did not permit it, but, so to speak, through this even compelled them to refrain from work on the sabbath. But some have taken little heed of the divine oracles, and kept it before the sabbath, and, as the sacred Scripture says, It became foul and bred worms. And Moses was embittered; and they rushed out and gathered on the sabbath, and God was provoked. For it is written thus: And it came to pass on the seventh day, some of the people went out from the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":438,"ref":"p438","source":"λαοῦ συλλέξαι, καὶ οὐχ εὗρον. Εἶπε δὲ Κύριος πρὸς Μωσῆν· Ἕως τίνος οὐ βούλεσθε εἰσακούειν τὰς ἐντολάς μου καὶ τὸν νόμον μου; Ἴδετε, ὁ Κύριος ἔδωκε τὴν ἡμέραν ταύτην Σάββατα. Διὰ γὰρ τοῦτο αὐτὸς ἔδωκεν ὑμῖν τῇ ἡμέρᾳ τῇ ἕκτῃ ἄρτους δύο ἡμερῶν· καθίσασθε ἕκαστος εἰς τοὺς οἴκους ὑμῶν, μηδεὶς ὑμῶν ἐκπορευέσθω ἐκ τοῦ τόπου αὐτοῦ τῇ ἡμέρᾳ τῇ ἑβδόμῃ. Καὶ τίς ἂν γένοιτο πρὸς ἡμῶν ὁ τοῖς εἰρημένοις πρέπων τε καὶ ἁρμοδιώτατος λόγος; Τί δὴ τὸ ἑσπέρᾳ μὲν τὴν ὀρτυγομήτραν ἐλθεῖν, δεδόσθαι δὲ ἐν φωτὶ καὶ ὄρθρῳ τὸ μάννα; Οἶμαι δὲ ἔγωγε πολυπραγμονεῖσθαι πρέπειν· καὶ πρό γε τῶν ἄλλων, τί μὲν ἡ ὀρτυγομήτρα, τί δὲ καὶ τὸ μάννα σκιᾶς. γʹ. Ὅτι τοίνυν σαρκικῶν ἐπιθυμιῶν οὐκ ἀπηλλαγμένη τῶν Ἰουδαίων ἡ ζωὴ, νοοῖτ' ἂν εἰκότως, καὶ ἐλέγξειε σαφῶς τὸ ἐδώδιμα ποιεῖσθαι ζητεῖν τὰ ἐν Αἰγύπτῳ κρέα, καὶ ταῖς εἰς τοῦτο ῥοπαῖς ἐκνενικημένον, μονονουχὶ δὲ καὶ τυραννούμενον ἔχειν τὸν νοῦν. Ἀλλ' οὐκ ἂν ὁρῷτο τὰ καθ' ἡμᾶς ἐν τούτοις. Ἡγιάσμεθα γὰρ ἐν Χριστῷ, καὶ ἐσμὲν ἐπέκεινα σαρκικῆς ἀκαθαρσίας. Ἐπιμαρτυρήσει δὲ γράφων ὁ θεσπέσιος Παῦλος· Οἱ δὲ τοῦ Χριστοῦ Ἰησοῦ, τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις. Καὶ τί τὸ, ἐσταύρωσαν; ἀντὶ τοῦ, θανάτῳ παραδεδώκασι, νοητῷ δηλονότι, διά γε τὸ μὴ ἀνέχεσθαι κατὰ σάρκα ζῇν, μήτε μὴν ἑλέσθαι φρονεῖν τὰ πρόσκαιρα, κατανεκροῦν δὲ μᾶλλον τὰ μέλη τὸ ἐπὶ γῆς, πορνείαν, πάθος, ἐπιθυμίαν κακὴν, καὶ περιπατεῖν μὲν ἐπὶ γῆς, γλίχεσθαι δὲ σφόδρα τῶν ἄνω πολιτευμάτων. Διαμέμνηται γὰρ βοῶντος Γράμματος ἱεροῦ· Πνεύματι περιπατεῖτε, καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε.","english":"of the people to gather, and they found none. And the Lord said to Moses: How long will you refuse to hear my commandments and my law? See, the Lord has given you this day as a Sabbath. For this reason he himself gave you on the sixth day bread for two days; let each of you sit in your houses, let none of you go out from his place on the seventh day. And what word would there be from us that is fitting and most appropriate to what has been said? Why is it that in the evening the quail came, but the manna was given in the light and at dawn? I think indeed that it is fitting to inquire diligently; and before other things, what the quail is, and what the manna is a shadow of. 3. That, then, the life of the Jews was not free from fleshly desires may reasonably be understood, and it will clearly convict them of seeking to make the meats in Egypt their food, and of having their mind overcome by the impulses toward this, and all but tyrannized. But the things that are ours would not be seen in these. For we have been sanctified in Christ, and we are beyond fleshly uncleanness. The divine Paul will testify, writing: But those who belong to Christ Jesus have crucified the flesh with its passions and desires. And what is \"they have crucified\"? In place of: they have handed over to death, clearly the intelligible death, because of not enduring to live according to the flesh, nor indeed choosing to think on things temporal, but rather putting to death the members that are on the earth—fornication, passion, evil desire—and walking on the earth, yet earnestly longing for the citizenship above. For he remembers the cry of the sacred Scripture: Walk in the Spirit, and you will certainly not fulfill the desire of the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":439,"ref":"p439","source":"Ἀδρανὴς οὖν ἄρα τῶν Ἰουδαίων ὁ νοῦς, καὶ ταῖς τῶν παθῶν προσβολαῖς πολὺ δὴ λίαν εὐκαταγώνιστος· ἐρᾷ γὰρ ἔτι τῶν σαρκικῶν, καὶ ἡττᾶται τῶν γεωδεστέρων. Ταυτὶ δὲ ἡμῖν, ὡς ἔφην, διὰ τῆς ὀρτυγομήτρας σημαίνεται. Ὀρέγει γε μὴν ἐπιζητοῦσι Θεὸς, οὐχ ἕλκων αὐτὸς εἰς ἐπιθυμίας, οὔπω δὲ διδοὺς τὸ κατανεανιεύεσθαι παθῶν· ὅτι μὴ τοῖς ἐν νόμῳ τὸ ἐκπρεπὲς εἰς ζωὴν, καὶ τὸ εἰς ἅπαν ἡγιασμένον, τετήρητο δὲ μᾶλλον τοῖς ἐν πνεύματι. Τοιγάρτοι καὶ διαθήκην καινὴν ἐπηγγείλατο διὰ προφήτου Θεὸς, οὐ κατ' ἐκείνην τὴν πρώτην, ὅτι μὴ ἔχει τὸ ἄμεμπτον· ἑτέραν δὲ καὶ πνευματικὴν, τελειοῦν ἰσχύουσαν κατὰ συνείδησιν τοὺς πιστεύοντας. Θέα δὲ ὥσπερ ἐν ἑσπέρᾳ [ἡ] τῶν ὀρτυγομητρῶν γίνεται πρὸς τὴν Ἰουδαίων Συναγωγὴν πτῆσις. Φησὶ γάρ· Ἐγένετο δὲ ἑσπέρα, καὶ ἀνέβη ὀρτυγομήτρα· πλαγίως ἡμῖν τοῦ πράγματος ὑπεμφαίνοντος, ὅτι μηδέ ἐστιν ἐν φωτὶ νοητῷ τῶν γηΐνων ὁ ἐραστὴς, ἀλλ' ὡς ἐν νυκτὶ καὶ σκότῳ. Καὶ τὸ χρῆμά ἐστιν, οὐ διεψευσμένως· ἀμαθίας γὰρ καὶ πωρώσεως, ἤγουν ἀχλύος τῆς νοητῆς, ὁ τῶν Ἰουδαίων οὐκ ἀπήλλακται νοῦς. Τοιγάρτοι καὶ ὁ Χριστὸς προσεφώνει λέγων· Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου. Ἐν ἀχλύϊ δὴ οὖν καὶ ὡς ἐν σκότῳ λοιπὸν οἱ οὔπω πεπιστευκότες· οὐ γὰρ ἀφίκοντο πρὸς τὸ φῶς. Ἔφη δέ που περί τε τῶν Φαρισαίων καὶ τῶν ὑπὸ χεῖρα λαῶν, ὁ Χριστός· Ἄφετε αὐτούς· τυφλοὶ γάρ εἰσιν, ὁδηγοὶ τυφλῶν. Ἀφεγγὴς οὖν ἄρα τῶν Ἰουδαίων ὁ νοῦς· τοιγάρτοι νοσοῦσι κατὰ σαρκὸς, καὶ μονονουχὶ καὶ ἐκκρέμανται τῶν γεωδεστέρων.","english":"The mind of the Jews, then, is dim, and very easily overcome by the assaults of the passions; for it still lusts after fleshly things, and is defeated by the more earthly things. And these things, as I said, are signified to us through the quail. Yet God grants them to those who seek, not himself drawing them into desires, nor yet giving them to be wholly swept away by passions; because the excellence unto life, and that which is wholly sanctified, was not kept for those in the law, but rather for those in the Spirit. Therefore God also promised through the prophet a new covenant, not according to that first one, because it does not have the blamelessness; but another, and spiritual, able to perfect the believers in conscience. And see, as it were in the evening, the flight of the quails comes toward the Synagogue of the Jews. For it says: And it came to be evening, and the quail came up; the matter hinting to us obliquely that the lover of earthly things is not even in the intelligible light, but as in night and darkness. And the fact is truly so; for the mind of the Jews has not been released from ignorance and hardness, that is, from the intelligible mist. Therefore Christ also addressed them, saying: I am the light of the world. So then, those who have not yet believed are in mist and, as it were, in darkness; for they have not come to the light. And Christ said somewhere concerning the Pharisees and the peoples under their hand: Leave them; for they are blind, guides of the blind. The mind of the Jews, then, is lightless; therefore they are sick according to the flesh, and all but hang upon the more earthly 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":440,"ref":"p440","source":"Λογιούμεθα οὖν τὸ μάννα, σκιὰν εἶναι καὶ τύπον τῶν διὰ Χριστοῦ παιδευμάτων τε καὶ χαρισμάτων, ἃ καὶ ἄνωθέν ἐστι καὶ ἐξ οὐρανοῦ, καὶ τὸ γεῶδες οὐκ ἔχει ποθέν· ἀμοιρεῖ δὲ μᾶλλον καὶ βδελυρίας σαρκικῆς, καὶ ἔστιν ἀληθῶς οὐκ ἀνθρώπων μόνον, ἀλλὰ καὶ ἀγγέλων τροφή. Πεφανέρωκε γὰρ ἡμῖν ὁ Υἱὸς ἐν ἑαυτῷ τὸν Πατέρα, καὶ τὸν περὶ τῆς ἁγίας καὶ ὁμοουσίου Τριάδος λόγον δι' αὐτοῦ πεπιστεύμεθα, καὶ εἰς πᾶσαν τρίβον ἀρετῆς εὖ μάλα πεποδηγήμεθα. Τροφὴ δὲ πνευμάτων, ἡ ἔν γε τούτοις ἐστὶν ὀρθὴ καὶ ἀκίβδηλος γνῶσις. Εἴη δ' ἂν ὡς ἐν φωτὶ καὶ ἡμέρᾳ τῶν διὰ Χριστοῦ παιδευμάτων ἡ χορηγία. Τοιγάρτοι τὸ μάννα κατεδόθη τοῖς ἀρχαιοτέροις, διαυγαζούσης ἡμέρας. καὶ σκιδναμένου φωτός. Διηύγαζε γὰρ ἐν ἡμῖν τοὶς πιστεύουσιν ἡ ἡμέρα, κατὰ τὸ γεγραμμένον, καὶ φωσφόρος ἀνέτειλεν ἐν ταῖς ἁπάντων καρδίαις, καὶ ὁ τῆς δικαιοσύνης ἀνίσχεν ἥλιος, τουτέστι Χριστὸς, ὁ τοῦ νοητοῦ μάννα δοτήρ. Ὅτι γὰρ\n\nὡς ἐν εἰκόνι μὲν ἐκεῖνο τὸ αἰσθητὸν ἔτι, τὸ δὲ ἀληθὲς αὐτὸς, πληροφορήσει λέγων πρὸς Ἰουδαίους· Οἱ πατέρες ὑμῶν ἔφαγον τὸ μάννα ἐν τῇ ἐρήμῳ, καὶ ἀπέθανον. Οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων, ἵνα τις ἐξ αὐτοῦ φάγῃ, [καὶ] μὴ ἀποθάνῃ. Ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν, ὁ ἐκ τοῦ οὐρανοῦ καταβάς. Ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου, ζήσει εἰς τὸν αἰῶνα. Καὶ ὁ ἄρτος ὃν ἐγὼ δώσω, ἡ σάρξ μού ἐστιν, ἣν ἐγὼ δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς. Ἀποτρέφει γὰρ ἡμᾶς εἰς ἀμήρυτον ζωὴν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, καὶ ταῖς εἰς εὐσέβειαν ὑποθήκαις, καὶ δι' εὐλογίας τῆς μυστικῆς.","english":"Let us consider, then, that the manna is a shadow and type of the teachings and gifts that come through Christ, which are both from above and from heaven, and have nothing earthly about them; rather, they are free even from fleshly abomination, and are truly food not of men only, but of angels as well. For the Son has revealed the Father in himself to us, and through him we have been entrusted with the doctrine concerning the holy and consubstantial Trinity, and we have been right well guided into every path of virtue. And the food of spirits is the right and genuine knowledge that is in these things. And the supply of the teachings through Christ would be as in light and day. Therefore the manna was given down to the more ancient ones, while the day was shining through and the light was being scattered abroad. For the day was shining through in us who believe, according to what is written, and the light-bringer rose in the hearts of all, and the sun of righteousness rose up, that is Christ, the giver of the intelligible manna. For that\n\nthat sensible manna was still as in an image, but the true manna is he himself, he will fully assure us, saying to the Jews: Your fathers ate the manna in the wilderness, and they died. This is the bread that comes down from heaven, so that anyone may eat of it and not die. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give is my flesh, which I will give for the life of the world. For our Lord Jesus Christ turns us back to unending life, both by the precepts for godliness and through the mystic blessing.","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":"Αὐτὸς οὖν ἄρα καὶ δι' αὐτοῦ τὸ μάννα τὸ θεῖον καὶ ζωοποιὸν ἀληθῶς. Καὶ τοῦτο ὁ κατεδηδοκὼς, ἀμείνων ἐστὶ φθορᾶς, καὶ ὑφαλεῖται θάνατον, οὐχ οἱ φαγόντες τὸ αἰσθητόν. Οὐ γὰρ ἦν ὁ τύπος σωτήριος, ὑπεπλάττετο δὲ τῆς ἀληθείας τὴν μόρφωσιν. Ἐκέλευσε δὲ τὸ μάννα ὁ Θεὸς, ὑετοῦ δίκην ἄνωθεν καθιεὶς, τὸ ἀποχρῶν ἑκάστῳ συλλέγειν, συναγείρειν δὲ, εἴπερ ἕλοιντό τινες, καὶ τοῖς τὴν αὐτὴν οἰκοῦσι σκηνήν. Ἔκαστος γὰρ, φησὶ, σὺν τοῖς συσκήνοις ὑμῶν συλλέξατε, καὶ οὐ καταλείψετε, φησὶν, ἀπ' αὐτοῦ εἰς τὸ πρωΐ. Χρὴ γὰρ ἡμᾶς τῶν θείων τε καὶ εὐαγγελικῶν ἀναπίμπλασθαι μαθημάτων. Ἐν ἴσῳ δὴ μέτρῳ μικροῖς καὶ μεγάλοις διανέμοντος ἡμῖν τοῦ Χριστοῦ τὴν παρ' ἑαυτοῦ χάριν, καὶ ὁμοίως ἅπαντας ἀποτρέφοντος εἰς ζωὴν, συναγείρειν τοῖς ἄλλοις ἐθέλοντος τοὺς εὐσθενεστέρους, καὶ ἱδροῦν ὑπὲρ ἀδελφῶν, καὶ τοὺς ἰδίους αὐτοῖς ἐκδανείζειν πόνους, καὶ τῶν ἄνωθεν χαρισμάτων ποιεῖν τε κοινωνούς. Καὶ τοῦτο εἶναι οἶμαι τὸ πρὸς αὐτοὺς εἰρημένον τοὺς ἁγίους ἀποστόλους· Δωρεὰν ἐλάβετε, δωρεὰν δότε. Μονονουχὶ γὰρ πλεῖστον ἑαυτοῖς τὸ μάννα συλλέγοντες, διανέμειν ἐσπούδαζον τοῖς τὴν αὐτὴν οἰκοῦσι σκηνὴν, τουτέστι τὴν Ἐκκλησίαν. Διετέλουν γὰρ οἱ θεσπέσιοι μαθηταὶ νουθετοῦντες, εἰσηγούμενοι, πρὸς πᾶν ὁτιοῦν ἀποφέροντες τῶν ἐπαινουμένων, καὶ ἀφθόνως ἅπασι παρατιθέντες εἰς μέθεξιν, ἣν αὐτοὶ παρὰ Χριστοῦ πεπλουτήκασι χάριν. Καὶ γοῦν ὁ μακάριος Παῦλος ἐπιστέλλει τισίν· Ἐπιθυμῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῷ ὑμῖν χάρισμα πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς.","english":"He himself, then, is truly the divine and life-giving manna, and through him it is so. And the one who has eaten this is better than corruption and is exempt from death—not those who ate the perceptible manna. For the type was not salvific, but it counterfeited the form of the truth. God commanded the manna, sending it down from above like rain, that each should gather what was sufficient for himself, and that they should gather it together, if any so wished, for those dwelling in the same tent. For he says, \"Each of you, gather with your tent-mates,\" and he says, \"you shall not leave any of it until morning.\" For we must be filled with the divine and evangelical teachings. Since Christ distributes the grace that comes from him to small and great in equal measure, and likewise feeds all unto life, he wills that the stronger gather together with the others, and labor for their brethren, and lend their own toils to them, and make them sharers in the gifts from above. And this, I think, is what was said to the holy apostles: \"Freely you received, freely give.\" For as it were gathering the manna in great abundance for themselves, they hastened to distribute it to those dwelling in the same tent—that is, the Church. For the divinely inspired disciples continued to admonish, to instruct, to lead people toward everything praiseworthy, and to set before all without envy for participation the grace they themselves had been enriched with from Christ. And indeed the blessed Paul writes to certain people: \"For I long to see you, that I may impart to you some spiritual gift, so that you may be established.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":442,"ref":"p442","source":"Εἰ δὲ δὴ νοοῖτο καθ' ἕτερον τρόπον τὸ, Ἕκαστος σὺν τοῖς συσκήνοις ὑμῶν συλλέξατε, τουτέστι, μὴ χύδην ἅπαντες, μηδὲ ἀναμὶξ, ἀλλὰ κατὰ γένος, ἤτοι κατὰ σκηνὰς, ποιείσθωσαν τὴν συγκομιδὴν, τοιῶσδε νοήσεις. Χρὴ γὰρ ἡμᾶς τοῖς ὁμοπίστοις ὁμοῦ τῶν θείων ἐμφορεῖσθαι λόγων, καὶ ζητεῖν τὸ μάννα τὸ νοητόν· οὐ τοῖς ἑτερόφροσι, μονονουχὶ δὲ καὶ ἀλλογενέσιν ἀσυνέτως συναποφέρεσθαι. Ὃ δὴ καὶ ποιοῦμεν, ἀποσοβοῦντες μὲν Ἐκκλησιῶν τοὺς ἑτεροδόξους καὶ διεστραμμένους, ὁμοῦ δὲ τοῖς κατὰ πίστιν οἰκείοις τὰς ἐξ οὐρανοῦ πλουτοῦντες τροφάς. Εἴρηται δὲ μὴ καταλιμπάνειν εἰς τὸ πρωΐ· τοῦ νόμου πάλιν ὑπεμφαίνοντος, ὅτι τὸ κεχρῆσθαι τοῖς τύποις παρῳχηκότος τοῦ χρόνου, καθ' ὃν ἦσαν ἔτι χρήσιμοί τε καὶ ἀναγκαῖοι, πάντη τε καὶ πάντως ὑπὸ κρίσιν ἄγει καὶ κόλασιν· Ἐξέζεσε γὰρ σκώληκας τὸ τετηρημένον. Κολάσεώς τε καὶ φθορᾶς μήνυσις ἂν εἵη καὶ αὕτη σαφής. Ἔσονται γὰρ πάντες ὑπὸ φθορὰν καὶ κόλασιν οἱ τηροῦντες τὴν σκιὰν μετὰ τὴν τῆς ἀληθείας ἀνάδειξιν. Ὁποῖόν τι πεπονθέναι φαμὲν τοὺς, οἷς ὁ μακάριος γράφει Παῦλος· Κατηργήθητε ἀπὸ τοῦ Χριστοῦ, οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε. Καὶ πάλιν· Ἐναρξάμενοι πνεύματι, νῦν σαρκὶ ἐπιτελεῖσθε· τοσαῦτα ἐπάθετε εἰκῆ, εἴ γε καὶ εἰκῆ. Οὐκοῦν ἀποφάσκει φυλάττειν εἰς τὸ πρωΐ· ἵνα διὰ τοῦ πρωΐ, τὸν μετὰ τὸν νόμον νοήσῃς καιρὸν, καθ' ὃν ἡ τοῦ Χριστοῦ πέφηνε παρουσία, καὶ τὸ θεῖον ἡμῖν ἀνέλαμψε φῶς. Ἀλλ' ἐτήρουν εἰς τὸ πρωΐ, σαββατίζειν μέλλοντες οἱ ἐξ Ἰσραὴλ, καὶ τοῦτο Θεοῦ προστάττοντος.","english":"If, however, the phrase \"Each one with your tent-mates, gather\" is understood in another way—that is, not all in a scattered heap, nor mixed together, but by family, or by tents, let them make the gathering—you will understand it as follows. For we must together with those of the same faith partake of the divine words, and seek the intelligible manna; not senselessly to be carried off together with the heterodox, and, one might almost say, with those of alien race. And this indeed we do, driving away from the Churches the heterodox and the perverse, while together with those who are our own in the faith we are enriched with the food from heaven. It has been said, \"Do not leave it until the morning,\" the law again hinting that the use of types, when the time has passed in which they were still useful and necessary, is altogether and in every way brought under judgment and punishment; for what was kept bred worms. And this too would be a clear indication of punishment and corruption. For all those will be under corruption and punishment who keep the shadow after the manifestation of the truth. We say that those have suffered something of this sort to whom the blessed Paul writes: \"You have been severed from Christ, you who are justified in the law; you have fallen from grace.\" And again: \"Having begun in the Spirit, are you now being completed in the flesh? You suffered so many things in vain—if indeed in vain.\" Therefore he forbids keeping it until the morning, so that through \"the morning\" you may understand the time after the law, in which the presence of Christ shone forth and the divine light dawned upon us. But they kept it until the morning, those of Israel who were about to keep the Sabbath, and this God was commanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":443,"ref":"p443","source":"Τί δὴ οὖν ἄρα ἐστὶ τὸ φυλάττεσθαι μὲν τὸ τοῦ Σαββάτου προσυλλεχθὲν, μὴ μὴν ἔτι καὶ διαφθείρεσθαι, μηδὲ τοῖς τετηρηκόσιν ἐπιπικραίνεσθαι τὸν Μωσέα; Ἀφιγμένοι γὰρ διὰ πίστεως εἰς τὸν ἐν Χριστῷ νοούμενον σαββατισμὸν, τουτέστιν εἰς ἀργίαν τε καὶ κατάληξιν τὴν ἐξ ἁμαρτιῶν, οὐχ ὡς ἄχρηστον παραιτούμεθα τὴν προσωρευθεῖσαν ἐν ἡμῖν καὶ οἱονεὶ\n\nπροαποκειμένην τοῦ νόμου παίδευσιν χειραγωγοῦσαν ἡμᾶς εἰς Χριστόν· παιδαγωγὸς γὰρ ὁ νόμος· ἔχοντες δὲ μᾶλλον αὐτὸν ὁμοῦ τοῖς εὐαγγελικοῖς παιδεύμασιν, οὐκ ἐσόμεθα μακρὰν τοῦ ἐπαινεῖν πρέπειν, καὶ τοῦτο δρῶσι Θεὸς οὐκ ἐπιπικραίνεται. Καὶ γοῦν ὁ Σωτὴρ τοῦτο διδάσκων αὐτὸς λέγει ἡμῖν, ὅτι Πᾶς Γραμματεὺς μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν, ὅμοιός ἐστι ἀνθρώπῳ οἰκοδεσπότῃ, ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά. Ἀνέγκλητον οὖν τὸ προσωρευθὲν ἐν ἡμῖν μάννα διὰ τοῦ νόμου, κἂν εἰ ἐν τῷ νοητῷ τηροῖτο σαββατισμῷ. Περιτυγχάνομεν μὲν γὰρ ταῖς διὰ Μωσέως σκιαῖς οἱ ἐν Χριστῷ σαββατίζοντες, ἵνα τὴν ἐν αὐταῖς ζητῶμεν ἀλήθειαν. Ἐπάρατον δὲ καὶ ὑπὸ δίκην ἐτίθει τὸ ἐν Σαββάτῳ συλλέγειν, μᾶλλον δὲ οὐ καθίει τὸ μάννα ὁ Θεός. Σαββατίζοντες γὰρ ἐν Χριστῷ νοητῶς, τὰ ἐν τύποις μὲν οὐκέτι συλλέξομεν. Οὐ γὰρ σαρκικῆς ἀνθεξόμεθα περιτομῆς, οὐδὲ βόας ἢ πρόβατα καταθύσομεν, παρωσόμεθα δὲ μᾶλλον τὸ παχὺ τῶν τύπων, αὐτὴν ἔχοντες τὴν ἀλήθειαν, τουτέστι Χριστόν. δʹ. Ἀποχρῶν μὲν οὗν, καθάπερ ἐγᾦμαι, καὶ σαφὴς ἔν γε τοῖς προκειμένοις ἡμῖν πεποίηται λόγος.","english":"What, then, is this—that what was gathered beforehand on the Sabbath is to be guarded, yet no longer destroyed, nor is Moses to be embittered against those who have kept it? For having come through faith to the sabbath-rest understood in Christ—that is, to cessation and rest from sins—we do not reject as useless the instruction of the law that has been heaped up in us and, as it were, laid up beforehand, guiding us by the hand to Christ; for the law is a pedagogue. But having it rather together with the teachings of the gospel, we shall not be far from praising what is fitting, and God is not embittered against those who do this. And indeed the Savior himself, teaching this, says to us: Every scribe who has been made a disciple of the kingdom of heaven is like a man, a householder, who brings out of his treasure things new and old. So the manna heaped up in us through the law is blameless, even if it is kept in the spiritual sabbath-rest. For we who keep sabbath in Christ encounter the shadows through Moses, in order that we may seek the truth in them. But he placed under curse and penalty the gathering on the Sabbath—or rather, God did not let the manna descend. For keeping sabbath spiritually in Christ, we shall no longer gather the things that are in types. For we shall not cling to fleshly circumcision, nor shall we sacrifice oxen or sheep, but we shall rather thrust aside the coarse element of the types, having the truth itself, that is, Christ. 4. Sufficient, then, as I think, and clear is the account we have given in the matters set before us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":444,"ref":"p444","source":"Ἐπειδὴ δέ περ ἐν βιβλίῳ τῷ ἐπίκλην Ἀριθμοῖς, καὶ ἑτέραις δὲ διηγημάτων προσθήκαις ἔχοντες εὑρίσκομεν τὸ κεφάλαιον, δεῖν ᾠήθην ἀναγκαίως, οὐκ ἀβασάνιστα παρελθεῖν τὰ ἐν τῇ Ἐξόδῳ σεσιγημένα. Εἴη γὰρ ἂν ὡδὶ τοῖς ἐντευξομένοις ἀμφιλαφεστέρα μᾶλλον ἡ νόησις. Γέγραπται τοίνυν· Ὅτι καὶ ὁ ἐπίμικτος ὁ ἐν αὐτοῖς ἐπεθύμησεν ἐπιθυμίαν, καὶ καθίσαντες ἔκλαιον καὶ οἱ υἱοὶ Ἰσραὴλ, καὶ εἶπαν· Τίς ἡμᾶς ψωμιεῖ κρέα; Ἐμνήσθημεν ἰχθύας οὓς ἠσθίομεν ἐν Αἰγύπτῳ δωρεὰν, καὶ τοὺς σικυοὺς, καὶ τοὺς πέπονας, καὶ τὰ πράσα, καὶ τὰ κρόμμυα, καὶ τὰ σκόροδα. Νυνὶ δὲ ἡ ψυχὴ ἡμῶν κατάξηρος, οὐδὲν πλὴν εἰς τὸ μάννα οἱ ὀφθαλμοὶ ἡμῶν. Εἶτα τούτοις ἐπιφέρει· Καὶ ἤκουσεν Μωσῆς κλαιόντων αὐτῶν κατὰ δήμους αὐτῶν, ἕκαστον ἐπὶ τῆς θύρας αὐτοῦ. Καὶ ἐθυμώθη ὀργῇ Κύριος σφόδρα, καὶ ἔναντι Μωσῇ ἦν πονηρόν. Ἄθρει δὴ οὖν ὅπως εὐπαρακόμιστος λίαν ὁ Ἰσραὴλ, καὶ οὐχ ὅπερ (σιξ) ἑτέροις ὠφελεῖν οἷός τε· νοσεῖ δὲ τὸ ἄναλκι καὶ ἐν μόνοις τοῖς καθ' ἑαυτόν. Κατηῤῥώστησε μὲν γὰρ ὁ ἐπίμικτος τὴν ἐκτοπωτάτην οὕτω καὶ βδελυρωτάτην ἐπιθυμίαν· οὓς δὲ ἦν εἰκὸς ἐπιτιμήσειν αὐτοῖς, ἀναπεισθῆναί τε μᾶλλον φρονεῖν ἑλέσθαι τὰ πρεπωδέστερα, νοσοῦσι χειρόνως. Καὶ ἀλύει μὲν οὐ μετρίως ὁ θεσπέσιος Μωσῆς, ἔφη δὲ ἐναργῶς πρὸς τὸν τῶν ὅλων Θεὸν, ὡς οὐκ ἃν ἰσχύσειε μόνος τὸν οὕτω διαβριθῆ καὶ δύσοιστον ἀνατλῆναι πόνον. Εἰς ἀπόδειξιν δὲ τοῦ πράγματος, καὶ τὸ λίαν ἀμήχανον καὶ δυσπόριστον παρεκόμιζε λέγων· Πόθεν μοι δοῦναι τῷ λαῷ τούτῳ κρέα φαγεῖν;","english":"Since we find this chapter also in the book called Numbers, and in other additions of narratives, I thought it necessary not to pass over untested the things that were passed over in silence in Exodus. For in this way the understanding would be more abundant for those who read. It is written, then: \"And the mixed multitude that was among them lusted with a lust, and the children of Israel sat down and wept, and said: Who will feed us meat? We remember the fish that we ate in Egypt for free, and the cucumbers, and the melons, and the leeks, and the onions, and the garlic. But now our soul is dry, and our eyes are on nothing except the manna.\" Then he adds to these things: \"And Moses heard them weeping throughout their tribes, each one at his door. And the Lord was greatly angered with wrath, and it was evil before Moses.\" Consider, then, how easily Israel is led astray, and is not able to benefit others as it should; but it is sick in its weakness, and in its own affairs alone. For the mixed multitude fell sick with that most outlandish and most abominable lust; but those who ought to have rebuked them chose rather to be persuaded to think the more fitting things, and they were sick worse. And the inspired Moses is not moderately distressed, and he said clearly to the God of all that he alone would not be able to endure so heavy and unbearable a labor. And as proof of the matter, he brought forward the exceedingly impossible and hard to obtain, saying: \"From where shall I give meat to this people to eat?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":445,"ref":"p445","source":"Δυσθυμίας δὲ εἰς τοῦτο ἤδη καθιγμένος, ὡς ἤδη πως ἀποβιῶναι θέλων, Εἰ γὰρ οὕτω σὺ ποιεῖς μοι, φησὶν, ἀπόκτεινόν με ἐν ἀναιρέσει, ἵνα μὴ ἴδω μου τὴν κάκωσιν. Ἀνέχει καὶ ἀπολέκτους ποιῆσαι κελεύει τοὺς συλληψομένους αὐτῷ, καὶ συμμεθέ[ξ]οντας τῆς φροντίδος, ἀπὸ πάσης τῆς συναγωγῆς ἄνδρας τὸν ἀριθμὸν ἑβδομήκοντα. Εἶπε γὰρ Κύριος πρὸς Μωσῆν· Συνάγαγέ μοι ἑβδομήκοντα ἄνδρας ἀπὸ τῶν πρεσβυτέρων Ἰσραὴλ, οὓς αὐτὸς οἶδας ὅτι οὗτοί εἰσι πρεσβύτεροι τοῦ λαοῦ, καὶ γραμματεῖς αὐτῶν, καὶ ἄξεις αὐτοὺς πρὸς τὴν σκηνὴν τοῦ μαρτυρίου, καὶ στήσονται ἐκεῖ μετὰ σοῦ, καὶ καταβήσομαι, καὶ λαλήσω ἐκεῖ μετὰ σοῦ. Καὶ ἀφελῶ ἀπὸ τοῦ πνεύματος τοῦ ἐπὶ σοὶ, καὶ θήσω ἐπ' αὐτοὺς, καὶ συναντιλήψονται μετὰ σοῦ τὴν ὁρμὴν τοῦ λαοῦ· καὶ οὐκ οἴσεις αὐτοὺς σὺ μόνος. Οὗ δὴ γεγονότος (παρεστήκει γὰρ εὐθὺς τοὺς τῶν ἄλλων διαπρεπεστέρους), ἁγίου μὲν αὐτοὺς ἐμπίπλησι Πνεύματος ὁ τῶν ὅλων Θεός· εἶτα μετὰ τοῦτο ταῖς τῶν κλαιόντων ἐπιθυμίαις ἐνδιδοὺς, καθίει μὲν αὐτοῖς τὴν ὀρτυγομήτραν. Οἱ δὲ κύκλῳ τῆς παρεμβολῆς σωρηδὸν ὄντες, κειμένην συναγείρουσι μὲν γεγηθότες εὖ μάλα· κατεδηδόκασι δὲ θηριοπρεπῶς, κόρου καὶ αὐταρκείας ἠφειδηκότες. Συνειλεγμένης δὲ αὐτοῖς καὶ ἁληλισμένης πληθύος οὐ μετρητῆς στρουθίων, καὶ παρατεινούσης τῆς κρεοφαγίας εἰς μηνὸς ἡμέρας, τελευταία λοιπὸν ἐπισκήπτει νόσος, καὶ ὡς ὁ προφήτης φησὶν, Ἐπλάτυνεν ὁ ᾅδης τὴν ψυχὴν αὐτοῦ,","english":"Having already come to such a state of despondency that he now wished in some way to die, he says, \"If you deal with me in this way, kill me in your destroying, so that I may not see my own misery.\" He also commands that chosen men be appointed to assist him and share his care—men from the whole congregation, seventy in number. For the Lord said to Moses: \"Gather for me seventy men from the elders of Israel, whom you yourself know to be elders of the people and their scribes, and you shall bring them to the tent of witness, and they shall stand there with you, and I will come down and speak there with you. And I will take away from the spirit that is upon you and place it upon them, and they shall help you bear the impulse of the people; and you shall not bear them alone.\" When this had been done (for he immediately appointed those who were more distinguished than the others), the God of all filled them with the Holy Spirit; then after this, yielding to the desires of those who were weeping, he sent down the quail for them. And those around the camp, gathered in heaps, collected what lay there rejoicing greatly; but they devoured it in beastly fashion, sparing nothing in their greed and self-indulgence. And when a countless multitude of birds had been gathered and heaped up for them, and the eating of flesh continued for the days of a month, at last disease fell upon them, and as the prophet says, \"Hades widened his soul,","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":"καὶ διήνοιξε τὸ στόμα αὐτοῦ, τοῦ μὴ διαλιπεῖν. Τὰ κρέα γὰρ, φησὶν, ἦν ἔτι ἐν τοῖς ὀδοῦσιν αὐτῶν, πρὶν ἐκλιπεῖν. Καὶ Κύριος ἐθυμώθη εἰς τὸν λαὸν, καὶ ἐπάταξε Κύριος τὸν λαὸν πληγὴν μεγάλην σφόδρα, καὶ ἐκλήθη τὸ ὄνομα τοῦ τόπου ἐκείνου, Μνῆμα τῆς ἐπιθυμίας, ὅτι ἐκεῖ ἔθαψαν τὸν λαὸν τὸν ἐπιθυμητήν. Ἐνδέοντος γὰρ αὐτοῖς τῶν ἀγαθῶν οὐδενὸς, ἀλλὰ καίτοι μετῆν αὐτοῖς πλουσίως ταῖς τοῦ μάννα χορηγίαις ἀδιαβλήτως ἐντρυφᾷν, κρεῶν ἐρῶσι καὶ πράσων, σικυοὺς καὶ πέπονας ὀνομάζουσι, κρόμμυά τε καὶ σκόροδα. Τοιγάρτοι φαγόντες, οὐκ εἰς μακρὰν διολώλασι. Δίδωσι μὲν γὰρ τὴν ὀρτυγομήτραν Θεὸς, οὐκ ἐπαινῶν τὴν ἐπιθυμίαν, πληροφορῶν δὲ μᾶλλον διὰ πραγμάτων, ὡς οὐδὲν ἀμήχανον αὐτῷ. Κολάζει δὲ μετὰ τοῦτο λοιπὸν ἀκολούθως αἰσχραῖς ἐναλόντας ἡδοναῖς. Πεπόνθασί τι κατὰ τὸν τῆς ἐπιδημίας τοῦ Σωτῆρος ἡμῶν καιρὸν οἱ τάλανες Ἰουδαῖοι. Σκιαὶ γὰρ τούτων ἐκεῖνα, καὶ τύποι προανεφαίνοντο τῶν ὑστέρων τὰ πάλαι συμβεβηκότα. Καθιγμένου γὰρ ἡμῖν ἄνωθεν καὶ ἐξ οὐρανοῦ τοῦ ἀληθεστέρου μάννα, Χριστοῦ, καὶ ἀποτρέφειν οἵου τε, καὶ ὑπισχνουμένου πρὸς ἀμήρυτον ζωὴν, τῶν ἐπιγείων τὴν χρῆσιν τὴν κατὰ κόσμον ἀληθῶς καὶ ὑδαρεστάτην ἀσυνέτως ἀνθῃρημένοι, προσκεκρούκασιν ἀναγκαίως, καὶ οὐχὶ δὴ μόνῳ τῷ τῶν ὅλων Θεῷ, ἀλλὰ καὶ αὐτῷ δὴ τῷ θεσπεσίῳ Μωσῇ. Γέγραπται γὰρ, ὅτι Καὶ ἐθυμώθη Κύριος ὀργῇ εἰς τὸν λαὸν αὐτοῦ, καὶ ἔναντι Μωσῇ ἦν πονηρόν. Ἕπεται γὰρ ἀεὶ ταῖς τοῦ Θεοῦ ψήφοις, τῶν ἁγίων ὁ νοῦς.","english":"And he opened his mouth, so as not to cease. For the flesh, he says, was still in their teeth, before it failed. And the Lord was angered against the people, and the Lord struck the people with a very great plague, and the name of that place was called Kibroth-hattaavah, because there they buried the people who had lusted. For since they lacked no good things, but rather richly enjoyed the provisions of manna beyond reproach, they lusted for meats and name leeks, cucumbers and melons, onions and garlic. Therefore, having eaten, they perished not long after. For God gives the quail, not praising the desire, but rather assuring them through events that nothing is impossible for him. And after this he punishes accordingly those who have fallen into shameful pleasures. The wretched Jews suffered something of this kind at the time of the coming of our Savior. For those things were shadows of these, and the events of old prefigured the later ones as types. For when the truer manna, Christ, had come down to us from above and from heaven, and was able to turn us away and promised us life without end, they, in their lack of understanding, chose in opposition the use of earthly things, truly the most watery according to the world, and so necessarily they offended not only the God of all, but also Moses himself, the divine. For it is written, that the Lord was angered with wrath against his people, and it was evil before Moses. For the mind of the saints always follows the judgments of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":447,"ref":"p447","source":"Ὅτι μὲν οὖν τῶν ἄνωθεν ἀγαθῶν τὰ πρόσκαιρά τε καὶ σαρκικὰ προετίθει πανταχῆ τῶν Ἰουδαίων ὁ δῆμος, ἀναμάθοι τις ἂν ἐκ τῆς εὐαγγελικῆς παραβολῆς. Οἱ μὲν γὰρ δειπνοκλήτορες συναγείρειν ἤθελον εἰς τοὺς γάμους· οἱ δὲ ἀπῴχοντο, φησὶν, ὃς μὲν ἐπὶ τὸν ἴδιον ἀγρὸν, ὃς δὲ ἐπὶ τὴν ἐμπορίαν αὐτοῦ. Καὶ ἦν ἡ παραίτησις, τῷ μὲν, ὅτι Γυναῖκα ἔγημα, τῷ δὲ, ὅτι Ἀγρὸν ἠγόρασα, καὶ οὐ δύναμαι ἐλθεῖν. Ὅτι δὲ καὶ αὐτὸς τῆς τῶν Ἰουδαίων ἀπειθείας κατακέκραγεν ὁ Μωσῆς, πιστώσεται λέγων ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός· Μὴ δοκεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν Πατέρα. Ἔστιν ὁ κατηγορῶν ὑμῶν Μωσῆς, εἰς ὃν ὑμεῖς ἠλπίκατε. Εἰ γὰρ [ἐ]πιστεύετε Μωσῇ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψε. Καὶ φορτικὸν μὲν λίαν ἡγεῖται Μωσῆς, τὸ ὑπενεγκεῖν ἔτι δύνασθαι τὸν Ἰσραήλ. Ἡγιάζετο δὲ ὁ Θεὸς ἑτέρους τὸν ἀριθμὸν ἑβδομήκοντα, καθάπερ ἤδη προείπομεν. Μόνος γὰρ ἡμᾶς ὁ νόμος, οὗ καὶ τύπος νοοῖτ' ἂν εἰκότως ὁ Μωσῆς, χειραγωγεῖν οὐχ οἷός τε. Ταύτῃτοι καὶ ἕτεροι ἑβδομήκοντα χειροτονοῦνται πολλοὶ, τὸ ἐλλεῖπον ἐκείνῳ πληρώσοντες, καὶ ὡς ἐν τελείῳ πεφήνασιν ἀριθμῷ. Τοῦδε γὰρ ἂν εἴη σημαντικὸν, ὁ ἑβδομήκοντα ἀριθμός. Καὶ τίνες οὗτοι δὴ πάλιν; Οἱ μετὰ Μωσέα διὰ Χριστοῦ πρὸς τὸ καθηγεῖσθαι παρενηνεγμένοι, ὧν καὶ ἀπαρχὴ καὶ πατέρες οἱ θεσπέσιοι μαθηταί. Ἀφελεῖν δὲ λέγεται Θεὸς ἀπὸ τοῦ πνεύματος τοῦ ὄντος ἐπὶ Μωσέα, καὶ ἐνεῖναι τοῖς ἐξειλεγμένοις, καὶ οὐχ ἑτέρου του χάριν, ἢ ἵνα πιστεύσωμεν ὅτι τῷ ἑνὶ καὶ ἁγίῳ Πνεύματι, τούς τε πρὸ ἡμῶν ἁγίους καὶ ἡμᾶς αὐτοὺς ἁγιάζει Θεός.","english":"That the people of the Jews everywhere preferred the temporal and fleshly things to the good things from above, one may learn again from the Gospel parable. For those invited to the dinner wished to gather for the wedding feast; but they went away, he says, one to his own field, and another to his merchandise. And the excuse was, for the one, \"I have married a wife,\" and for the other, \"I have bought a field, and I cannot come.\" That Moses himself also cried out against the disobedience of the Jews, our Lord Jesus Christ will confirm, saying: \"Do not think that I will accuse you to the Father. There is one who accuses you, Moses, in whom you have hoped. For if you believed Moses, you would believe me; for he wrote concerning me.\" And Moses considers it very burdensome that Israel should still be able to endure. But God sanctified others, seventy in number, just as we have already said. For the law alone, of which Moses would reasonably be understood as the type, is not able to lead us by the hand. For this reason also many others, seventy, are appointed, to fill up what was lacking in that one, and they have appeared as in a perfect number. For the number seventy would be significant of this. And who are these again? Those who after Moses were brought forward through Christ to lead, of whom the beginning and fathers are the divine disciples. And God is said to take away from the Spirit that is upon Moses, and to put it in those who were chosen, and for no other reason than that we might believe that by the one and holy Spirit God sanctifies both the saints before us and ourselves.","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":"Ὥσπερ γὰρ εἷς ἐστιν ὁ Πατὴρ, εἷς δὲ ὁμοίως καὶ ὁ Υἱὸς, οὕτω καὶ ἒν τὸ Πνεῦμα τὸ ἅγιον, τό τε ἐν προφήταις ἒν καὶ ἐν ἡμῖν. Ἓν δὲ ὑπάρχον, οὐ κατὰ διαίρεσιν ἐν πολλοῖς ἐννοοῖτ' ἂν εἰκότως, ἀλλ' ἔστιν ἀμέριστον καὶ ἐν πολλῇ χαρισμά των διανομῇ, καὶ τελείως ἔχον ἐν πᾶσιν. Ἐπιτηρητέον δὲ, ὅτι τὸν ἀριθμὸν ἑβδομήκοντα τοὺς ἐξειλεγμένους συναγείρειν ἐκέλευεν ὁ τῶν ὅλων Θεός. Ἀθροίζεται δὲ οὐκ εἰς πλῆρες ἀριθμός. Ἐλλελείπασι γὰρ δύο, Μωδὰδ καὶ Ἐλδάδ. Ὑστερίζοντας δὲ καὶ τούτους ἐπίπλη Θεὸς τοῦ Πνεύματος. Προεφήτευσαν γὰρ ἐν τῇ παρεμβολῇ. Καὶ ζηλοῦσι μέν τινες τῶν ἀμφὶ Μωσέα, καὶ δὴ καὶ εἴργεσθαι δεῖν ἔφασκον αὐτούς. Ὁ δὲ τὸ τοῦ Χριστοῦ προαναθρῶν μυστήριον, Τίς δῴη, φησὶ, τῷ λαῷ Κυρίου προφήτας, ὅταν δῷ Κύριος τὸ πνεῦμα αὐτοῦ ἐπ' αὐτούς; Συνήσομεν δὲ καὶ διὰ τούτων, ὅτι σεσαγήνευκεν ὁ νόμος, καὶ προσεκόμιζε τῷ Θεῷ παιδαγωγῆσαι πολλοὺς ἐπὶ τὸ Χριστοῦ μυστήριον. Πλὴν οὐ πάντας προσκομίζειν οἷός τε ἧν· ὑστερίζοντας καὶ τούτους ἡγίασεν ὁ","english":"For just as the Father is one, and the Son likewise is one, so also the Holy Spirit is one—both the Spirit in the prophets and in us is one. And being one, it would not reasonably be conceived as divided among many, but it is undivided even in the great distribution of gifts, and perfectly present in all. One must observe that God over all commanded the chosen men to be gathered together to the number of seventy. But the number does not come to fullness, for two were lacking, Modad and Eldad. Yet God, by his Spirit, visited even these who were lacking, for they prophesied in the camp. And some of those around Moses were jealous, and indeed said they ought to be restrained. But he, foreseeing the mystery of Christ, said, \"Would that the Lord give prophets to his people, whenever the Lord gives his Spirit upon them.\" And through these things we shall understand that the law had gathered many into its net and brought them to God to be trained as children toward the mystery of Christ. Nevertheless it was not able to bring all; even these who were lacking the Holy One sanctified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":449,"ref":"p449","source":"Χριστός. Κέκληνται μὲν γὰρ οἱ ἐξ ἐθνῶν ἐπὶ τὴν τῆς ἀληθείας ἐπίγνωσιν, οὐ διὰ Μωσέως ἢ νόμου, δυνάμει δὲ μᾶλλον τῇ τοῦ Θεοῦ καὶ Πατρὸς, ἀποκαλύπτοντος τοῖς ἀγνοοῦσιν αὐτοῦ τὴν ἰδίαν εἰκόνα, τουτέστι τὸν Υἱόν· κεκλημένους δὲ καὶ ἁγίους ἐτίθει καταχρίων τῷ πνεύματι. Καὶ ζηλοῦσι· μὲν οἱ ἐν νόμῳ τοὺς ἐν Χριστῷ καὶ ἐν πίστει δεδικαιωμένους καὶ ἡγιασμένους ἐν πνεύματι. Πλὴν ἐγεγήθει ὁ Μωσῆς προεγνωκὼς τὸ μυστήριον. Οὐκοῦν οὐ φρονοῦσι τὰ Μωσέως, ζηλοῦντες ἀτόπως τοὺς ἁγίους ἐν Χριστῷ τῶν Ἰουδαίων οἱ δῆμοι. Ἀναμηρυσάμενοι δὴ οὖν ὥσπερ εἰς τὸ ἐν ἀρχαῖς τὸν λόγον, ἐκεῖνό φαμεν· Ἐν μὲν τῷ πρώτῳ κεφαλαίῳ διεδείκνυτο σαφῶς, ὅτι σαρκικὸς μὲν ἔτι τῶν Ἰουδαίων ὁ δῆμος. Ἕτερος δὲ καὶ ἁγιοπρεπὴς καὶ ἀμείνων ἀληθῶς ὁ τῶν ἐν πίστει καὶ ἐν Χριστῷ, καὶ ὅτι σκιὰν ἐπλήρου καὶ τύπον τῶν διὰ Χριστοῦ χαρισμάτων τὸ μάννα τὸ αἰσθητόν. Ἐδιδασκόμεθα δὲ πρὸς τούτοις, ὅτι ἐὰν τὰς νόμου σκιὰς καὶ μετὰ χρόνον αὐταῖς ἕτοιμον φυλάττωμεν, προσκρούσομεν τῷ Θεῷ, ἐσόμεθα δὲ καὶ αὐτοῖς τοῖς ἀγίοις ἀπηχθημένοι. Κατεπικραίνετο γὰρ ἐπὶ τοῖς τετηρηκόσι τὸ μάννα ὁ Μωσῆς. Ἐν δὲ τοῖς δευτέροις ἔνεστιν ἰδεῖν, ὅτι τὸ μάννα τὸ νοητὸν ἀτιμάζοντες Ἰουδαῖοι, καὶ ἀποσπουδάζοντες μὲν τὰ ἄνωθεν καὶ διὰ Χριστοῦ, προσκεκλιμένοι δὲ ὥσπερ τοῖς γεωδεστέροις, καὶ νενευκότες ἀμέτρως ἐπὶ τὰς δυσώδεις ἡδονὰς, ἐπισήμως διολώλασιν. Ἔδει γὰρ πάντως ἡγεῖσθαι μὲν ἐν ἀμείνοσι τὰ παρὰ Θεοῦ, στεφανοῦσθαι δὲ τῇ πίστει τὸν ἁπάντων ἡμῶν Σωτῆρα καὶ Λυτρωτὴν, φημὶ δὴ Χριστόν· δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας.","english":"Christ. For those from the nations have been called to the knowledge of the truth, not through Moses or the law, but rather by the power of God and the Father, who reveals his own image—that is, the Son—to those who do not know him; and having called them, he set them apart as holy, anointing them with the Spirit. And those under the law are jealous of those in Christ who have been justified by faith and sanctified in the Spirit. Yet Moses had rejoiced, having foreknown the mystery. Therefore the peoples of the Jews do not think the things of Moses, when they unreasonably envy the saints in Christ. So then, as if recalling our discourse to its beginning, we say this: In the first chapter it was clearly shown that the people of the Jews were still carnal, but that the people of those in faith and in Christ is different, truly better and befitting holiness, and that the perceptible manna fulfilled the shadow and type of the gifts that come through Christ. And besides these things we were taught that if we keep the shadows of the law, and that even after the time when the realities are ready, we shall offend God and shall be hateful even to the saints themselves. For Moses was embittered against those who had kept the manna. And in the second chapter it is possible to see that the Jews, dishonoring the spiritual manna and turning away from the things above and through Christ, but inclining as it were to the more earthly things and bent without measure toward foul pleasures, have manifestly perished. For it was altogether necessary to regard the things from God as better, and to be crowned by faith in the Savior and Redeemer of us all—I mean Christ—through whom and with whom be glory to God and the Father with the Holy Spirit forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":450,"ref":"p450","source":"Ἀμήν. Περὶ τῶν διὰ Μωσέως γεγονότων τριῶν σημείων. αʹ. Τὴν μὲν θείαν, ἥτις ποτ' ἐστὶν καταθρῆσαι φύσιν, οὐκ ἂν δύναιτό τις. Ἄποπτος γὰρ παντελῶς, καὶ μὴν καὶ ἐπέκεινα νοῦ παντὸς, καὶ λόγου δύναμιν ὑπερφέρεται· μόνη δὲ ὑπὸ μόνης ἑαυτῆς γινώσκεται. Καὶ πεύσει δὴ τοῦτο βοῶντος Χριστοῦ· Οὐδεὶς γὰρ οἶδε, φησὶ, τίς ἐστιν ὁ Υἱὸς, εἰ μὴ ὁ Πατήρ· οὐδὲ τὸν Πατέρα τις ἐπιγινώσκει τίς ἐστιν, εἰ μὴ ὁ Υἱὸς, καὶ ᾧ ἂν βούληται ὁ Υἱὸς ἀποκαλύψαι. Παρέδειξε τοίνυν ἡμῖν τὸ ἐξαίρετον κάλλος τοῦ Θεοῦ καὶ Πατρὸς, ὁ Μονογενὴς, ἑαυτὸν ὥσπερ λαμπρὰν ἀναθεὶς εἰκόνα. Τοιγάρτοι φησίν· Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα. Τεθεάμεθα δὲ τὸν Υἱὸν, καὶ τοῖς τῆς καρδίας ὄμμασιν, καὶ τοῖς τῆς σαρκὸς, ὅτε καθεὶς ἑαυτὸν εἰς κένωσιν, καταβέβηκεν ἐν τοῖς καθ' ἡμᾶς· καίτοι καὶ ἐν μορφῇ, καὶ ἐν ἰσότητι, τοῦ Θεοῦ καὶ Πατρὸς ὑπάρχων Θεὸς, καὶ ἐξ αὐτοῦ κατὰ φύσιν γεγεννημένος. Καὶ μὴν ἔφη μὲν ὁ Βαροὺχ, αὐτὸν, οἶμαί που, τὸν Λόγον καταδεικνύς· Οὗτος ὁ Θεὸς ἡμῶν, οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. Ἐξεῦρε πᾶσαν ὁδὸν ἐπιστήμης, καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ, καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπ' αὐτοῦ. Μετὰ τοῦτο ἐπὶ τῆς γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη. Προανακεκράγει δὲ σαφῶς καὶ ὁ θεῖος ἡμῖν Δαβίδ· Θεὸς θεῶν Κύριος ἐλάλησεν, καὶ ἐκάλεσε τὴν γῆν, ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν· ἐκ Σιὼν ἡ εὐπρέπεια τῆς ὡραιότητος αὐτοῦ. Ὁ Θεὸς ἐμφανῶς ἥξει, ὁ Θεὸς ἡμῶν, καὶ οὐ παρασιωπήσεται. Καταβέβηκε γὰρ ἐν εἴδει πυρὸς ἐπὶ ὄρος Σινᾶ. Ἀλλ' ὅτι τύπος ἦν ἐκεῖνα, καὶ ἕτερον οὐδὲν, πληροφορεῖ Χριστός.","english":"Amen. On the three signs that came about through Moses. 1. No one could contemplate the divine nature, whatever it is. For it is wholly invisible, and indeed beyond all mind, and surpasses the power of reason; it is known by itself alone. And you will learn this from the cry of Christ: \"No one knows,\" he says, \"who the Son is except the Father; nor does anyone know who the Father is except the Son, and anyone to whom the Son wishes to reveal him.\" The Only-begotten, then, has shown us the surpassing beauty of God the Father, setting himself forth as a bright image. Therefore he says: \"The one who has seen me has seen the Father.\" And we have beheld the Son both with the eyes of the heart and with those of the flesh, when he lowered himself into emptiness and came down among us—though he is God, existing in the form and equality of God the Father, and begotten of him by nature. And indeed Baruch spoke, pointing, I think, to the Word himself: \"This is our God; no other shall be reckoned beside him. He has devised every way of knowledge, and gave it to Jacob his child, and to Israel his beloved. After this he appeared on earth, and conversed with men.\" And the divine David also clearly cried out beforehand to us: \"God of gods, the Lord has spoken, and he has called the earth, from the rising of the sun to its setting; from Zion is the splendor of his beauty. God will come openly, our God, and he will not keep silence.\" For he came down in the form of fire upon Mount Sinai. But that those things were a type, and nothing else, Christ assures us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":451,"ref":"p451","source":"Ὤοντο γὰρ οἱ τῶν Ἰουδαίων δῆμοι, τὴν ἀπόῤῥητον ἀληθῶς τεθεᾶσθαι φύσιν, μεσολαβοῦντος Μωσέως, καὶ περιστάντος αὐτοὺς ἐν Χωρὴβ, καὶ συλλέγοντος εἰς ἐκκλησίαν ὑπὸ τὸ ὅρος Σινᾶ. Ἐπειδὴ δὲ καὶ σαλπίγγων ἠχὴ διαπρύσιος εἰς τὸ ἄνω διᾴττουσα κατεπτόει τοὺς ἀκροωμένους, ᾤοντο κατὰ σφᾶς καὶ φωνῆς τῆς θείας γενέσθαι κατήκοοι. Ἀλλ' ὅτι ταυτὶ μειρακιωδῶς ἐσκέπτοντο, πεπληροφόρηκεν ἐναργῶς οὕτω λέγων ὁ Θεός· Φωνὴν αὐτοῦ ἀκηκόατε, οὐδὲ εἶδος αὐτοῦ ἑωράκατε. Καὶ τὸν λόγον αὐτοῦ οὐκ ἔχετε ἐν ὑμῖν μένοντα, ὅτι ὃν ἀπέστειλεν ἐκεῖνος, τούτῳ ὑμεῖς οὐ πιστεύετε. Οὐκοῦν οἱ πιστεύσαντες, τεθεάμεθα ἐν Υἱῷ τὸν Πατέρα, παρεδεξάμεθα δὲ καὶ τὸν Λόγον αὐτοῦ. Ταύτῃτοι καὶ λελυτρώμεθα· σέσωκε γὰρ ἡμᾶς, οὐ πρέσβυς, οὐκ ἄγγελος, οὐχ ὁ νόμος ὁ διὰ Μωσέως, ἀλλ' αὐτὸς ὁ Κύριος, κατὰ τὸ γεγραμμένον. Ὅτι δὲ ἀληθὲς ὅ φημι, καὶ διὰ τῶν γεγραμμένων εἰσόμεθα. Ἔχει δὲ οὕτως· Καὶ εἶπε, φησίν· Ἐγώ εἰμι ὁ Θεὸς τοῦ\n\nΠατρός σου, ὁ Θεὸς Ἀβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακώβ. Ἀπέστρεψε δὲ Μωσῆς τὸ πρόσωπον αὐτοῦ. Ηὐλαβεῖτο γὰρ καταβλέψαι ἐνώπιον τοῦ Θεοῦ. Ἄθρει τοῦ νόμου τὸ ἀδρανές. Ἐμφανίζει γὰρ ἑαυτὸν ὁ Θεὸς τῶν ὅλων· ἀλλ' ἐμφανῶς καθιστάντος, ἀποστρέφει τὸ πρόσωπον Μωσῆς. Σημεῖον δ' ἂν γένοιτο καὶ τοῦτο ἡμῖν ἐναργὲς τοῦ, μηδὲ αὐτοὺς τοὺς υἱοὺς τὴν θεοπρεπῆ τοῦ Υἱοῦ καταθρῆσαι δόξαν, ἐμφανίζοντος καὶ μονονουχὶ προσάγοντος εἰς ἐπίγνωσιν. Τοιγάρτοι καὶ ἔφασκε διὰ φωνῆς Ἡσαΐου· Εὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν· ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν. Εἶπα· Ἰδοὺ εἰμὶ τῷ ἔθνει, οἳ οὐκ ἠπίσταντό με.","english":"For the peoples of the Jews thought that they had truly beheld the ineffable nature, with Moses intervening and standing around them in Horeb, and gathering them into assembly beneath Mount Sinai. And since the piercing sound of trumpets, darting upward, was stunning those who heard, they thought among themselves that they had also become hearers of the divine voice. But that they were thinking these things childishly, God has made plainly clear, saying thus: You have heard his voice, but you have not seen his form. And you do not have his word abiding in you, because the one whom he sent, him you do not believe. Therefore we who have believed have beheld the Father in the Son, and we have received his Word. For this reason we have also been redeemed; for he has saved us—not an elder, not an angel, not the law given through Moses, but the Lord himself, according to what is written. And that what I say is true, we shall know also from what is written. It stands thus: And he said, it says: I am the God of your father, the God of Abraham, and the God of Isaac, and the God of Jacob. And Moses turned away his face. For he was afraid to look upon the presence of God. Observe the weakness of the law. For God reveals himself as the God of all; but while he presents himself openly, Moses turns away his face. And this would be a clear sign to us that not even the sons themselves beheld the God-befitting glory of the Son, while he reveals himself and all but brings them to knowledge. Therefore he also said through the voice of Isaiah: I was found by those who did not seek me; I became manifest to those who did not inquire for me. I said: Behold, I am here for the nation that did not know me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":452,"ref":"p452","source":"Ὅλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα. Οὐκοῦν οὐ τεθέανται τὴν δόξαν Χριστοῦ, τοὺς τῆς διανοίας ἀποστρέφοντες ὀφθαλμούς. Καὶ τοῦτο, οἶμαι, ἐστὶ τὸ διὰ φωνῆς προφήτου περὶ αὐτῶν εἰρημένον· Καὶ ἐστρέψαντο ἐπ' ἐμὲ νῶτα καὶ πρόσωπον αὐτῶν. Γράφει δὲ καὶ ὁ θεσπέσιος Παῦλος· Ἄχρι τῆς σήμερον ἡμέρας, ἐπὶ τῇ ἀναγνώσει τῆς Παλαιᾶς Διαθήκης, τὸ αὐτὸ κάλυμμα μένει μὴ ἀνακαλυπτόμενον, ὅτι ἐν Χριστῷ καταργεῖται. Ἀλλ' ἕως σήμερον ἡνίκα ἀναγινώσκεται Μωσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται. Ἡνίκα δὲ ἂν ἐπιστρέψῃ πρὸς Κύριον, περιαιρεῖται τὸ κάλυμμα. Ὁ δὲ Κύριος, τὸ Πνεῦμά ἐστιν· οὗ δὲ Πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία. Ἡμεῖς δὲ οἱ πιστεύσαντες, οὐκ εὐλαβούμεθα καταβλέψαι ἐνώπιον τοῦ Θεοῦ, ἀλλ' ᾗ πάλιν αὐτὸς ὁ θεσπέσιος ἔφη Παῦλος· Ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμεθα. Ἀποστρέφει τοίνυν τὸ πρόσωπον Μωσῆς. Εἶτα τοῦ Θεοῦ λέγοντος, ὅτι προσήκει βαδίζειν αὐτὸν ὁμοῦ τῇ γερουσίᾳ τῶν υἱῶν Ἰσραὴλ πρὸς τὸν ἀπόπληκτον Φαραὼ, σαφηνιοῦντα ὅτι προσκέκληται ὁ Θεὸς τοὺς ἐξ Ἰσραὴλ, ἵνα θύσωσιν αὐτῷ κατὰ τὴν ἔρημον· προσθέντος δὲ ὅτι δεήσει σκυλεῦσαι τοὺς Αἰγυπτίους, δεχομένης γυναικὸς παρὰ γείτονος καὶ συσκήνου αὐτῆς σκεύη ἀργυρᾶ καὶ χρυσᾶ, καὶ ἱματισμόν· Ἀπεκρίθη, φησὶν, ὁ Μωσῆς καὶ εἶπεν· Ἐὰν δὲ μὴ πιστεύσωσι, μηδὲ εἰσακούσωσι τῆς φωνῆς μου (ἐροῦσι γὰρ, ὅτι Οὐκ ὦπταί σοι ὁ Θεὸς), τί ἐρῶ πρὸς αὐτούς; Εἶπε δὲ αὐτῷ Κύριος· Τί τοῦτο ἐν τῇ χειρί σου· Ὁ δὲ εἶπεν· Ῥάβδος. Καὶ εἶπε· Ῥίψον αὐτὴν ἐπὶ τὴν γῆν.","english":"All day long I stretched out my hands to a disobedient and contrary people. Therefore they have not beheld the glory of Christ, turning away the eyes of their mind. And this, I think, is what was said about them through the voice of the prophet: And they turned their backs and their faces against me. And the divine Paul also writes: Until this very day, at the reading of the Old Testament, the same veil remains unlifted, because it is abolished in Christ. But until today, whenever Moses is read, a veil lies upon their heart. But whenever one turns to the Lord, the veil is removed. Now the Lord is the Spirit; and where the Spirit of the Lord is, there is freedom. But we who have believed do not shrink from looking boldly before God, but as the same divine Paul again said: With unveiled face we reflect the glory of the Lord. Moses, then, turns away his face. Then, when God says that he ought to go together with the elders of the sons of Israel to the stricken Pharaoh, making clear that God has summoned the Israelites to sacrifice to him in the wilderness; and when he adds that they will need to despoil the Egyptians, a woman receiving from her neighbor and her housemate vessels of silver and gold, and clothing; Moses, it says, answered and said: But if they do not believe, nor listen to my voice (for they will say, God has not appeared to you), what shall I say to them? And the Lord said to him: What is this in your hand? And he said: A rod. And he said: Throw it on the ground.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":453,"ref":"p453","source":"Καὶ ἔῤῥιψεν αὐτὴν ἐπὶ τὴν γῆν καὶ ἐγένετο ὄφις, καὶ ἔφυγε Μωσῆς ἀπ' αὐτοῦ. Καὶ εἶπε Κύριος πρὸς αὐτόν· Ἔκτεινον τὴν χεῖρά σου, καὶ ἐπιλαβοῦ τῆς κέρκου. Ἐκτείνας οὖν τὴν χεῖρα, ἐπελάβετο τῆς κέρκου, καὶ ἐγένετο ῥάβδος ἐν τῇ χειρὶ αὐτοῦ· ἵνα πιστεύσωσί σοι ὅτι ὦπταί σοι Κύριος ὁ Θεὸς τῶν πατέρων σου, Θεὸς Ἀβραὰμ, καὶ Θεὸς Ἰσαὰκ καὶ Θεὸς Ἰακώβ. Ἐδεδίει μὲν γὰρ Μωσῆκαὶ [γρ. μὴ] ἄρα τις εἶναι δόξῃ τοῖς υἱοῖς Ἰσραὴλ φιλοψευδής τε καὶ εἰκαιόμυθος, ὀφθῆναι μὲν ἑαυτῷ λέγων τὸν τῶν ὅλων Θεὸν, εἰπεῖν δὲ προστάξαι τῆς Αἰγυπτίων πλεονεξίας ὅτι πρέπει λοιπὸν ἀποφοιτᾷν ἐῤῥωμένως. Ταύτῃτοι θαυματουργεῖν ἐκέλευε, καὶ τὰ ὑπὲρ ἀνθρώπου φύσιν ἐργάζεσθαι, μεταπλάττοντος τοῦ Θεοῦ τὴν ῥάβδον εἰς ὄφιν, ὡς ἂν νοοῖτο οὐκ αὐτομόλης ἀληθῶς, ἀλλὰ τῶν ἄνωθεν καὶ παρὰ Θεοῦ θεσπισμάτων κομιστής. Τὸ γὰρ ἀληθὲς σημεῖον, ὃ πάντες ἡμεῖς πεπιστεύκαμεν, ἡ τοῦ Λόγου ἐν τοῖς καθ' ἡμᾶς καταφοίτησις, ἣ διὰ τῆς ῥάβδου τῆς εἰς γῆν πεσούσης σημαίνεται. Πῶς δὲ καὶ τίνα τρόπον, ὡς ἔνι δὴ πάλιν εἰπεῖν πειράσομαι. βʹ. Ῥάβδῳ παρεικάζει τὸν ἐκ Θεοῦ Λόγον φύντα ἡ θεόπνευστος Γραφὴ, διά τοι τὸ πάντα στηρίζεσθαι παρ' αὐτοῦ· Τῷ λόγῳ Κυρίου, φησὶν, οἱ οὐρανοὶ ἐστερεώθησαν. Καὶ, Ὑποστηρίζει μὲν τοὺς δικαίους ὁ Κύριος. Ὑπενηνέγμεθα δὴ τῷ Πατρὶ δι' Υἱοῦ, καὶ τοῦτο αὐτὸς ἀληθὲς ὑπάρχον ὑποφαίνει λέγων· Καὶ διάξω αὐτοὺς ὑπὸ τὴν ῥάβδον μου. Ῥάβδος δὲ καὶ ἑτέρως, βασιλείας σύμβολον· βασιλεύει δὲ δι' Υἱοῦ ὁ τῶν ὅλων Θεὸς καὶ Πατήρ. Αὐτὸν ἡ ῥάβδος Ἀαρὼν ἡ ἐν τοῖς ἁγίοις τῶν ἁγίων καταβλαστήσασα, κατασημήνειεν ἄν·","english":"And he threw it on the ground and it became a serpent, and Moses fled from it. And the Lord said to him: Stretch out your hand and take hold of its tail. So he stretched out his hand and took hold of the tail, and it became a rod in his hand, so that they may believe you that the Lord God of your fathers has appeared to you, the God of Abraham and the God of Isaac and the God of Jacob. For Moses was afraid lest he should seem to the sons of Israel to be a lover of falsehood and a teller of idle tales, saying that the God of all had appeared to himself, and that he had said he commanded that they ought henceforth firmly to depart from the greed of the Egyptians. For this reason he was bidden to work wonders and to do things beyond human nature, God transforming the rod into a serpent, so that he might be understood to be truly not a deserter but a bearer of the oracles from above and from God. For the true sign, which we all have believed, is the descent of the Word among us, which is signified by the rod that fell to the ground. How and in what manner, I shall try again to say as best I can. 2. The God-inspired Scripture likens to a rod the Word that sprang from God, because all things are supported by him: By the word of the Lord, it says, the heavens were established. And, The Lord supports the righteous. We have indeed been brought to the Father through the Son, and he himself hints that this is true, saying: And I will drive them under my rod. And a rod is also in another sense a symbol of kingship; and the God and Father of all reigns through the Son. The rod of Aaron that budded in the holy of holies would signify 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":454,"ref":"p454","source":"αὐτὸν ἡ ἐκ ῥίζης Ἰεσσαὶ, καὶ ἡ πάντας ἡμᾶς παρακαλοῦσα πνευματικῶς, καὶ πρός γε τὸ ἐρηρεῖσθαι καλῶς τοὺς πεπιστευκότας ἀνέχουσα, κατὰ τὸ ἐν Ψαλμοῖς ὑμνούμενον πρὸς τὸν τῶν ὅλων Θεὸν καὶ Πατέρα· Ἡ ῥάβδος σου καὶ ἡ βακτηρία, αὗταί με\n\nπαρεκάλεσαν. Ῥάβδος δὴ οὖν, ὁ Υἱός. Ἀλλ' ἕως μὲν [ἦν] ὡς ἐν χειρὶ τοῦ Πατρὸς καὶ ἐν τοῖς τῆς θεότητος ὑψώμασιν, οὔπω γενόμενος καθ' ἡμᾶς, ἄθεοι μὲν ἐν κόσμῳ διετελοῦμεν οἱ τάλανες· ἐπλανώμεθα δὲ, τῇ κτίσει λατρεύοντες, καὶ ταῖς τῶν ἀκαθάρτων πνευμάτων ὑπενηνεγμένοι πλεονεξίαις. Ἐπειδὴ δὲ μονονουχὶ (σωματικώτερον εἰρήσεται διά γε τὸ τῇ θεωρίᾳ χρήσιμον) τῆς ἰδίας δόξης καταλελοιπὼς τὰ ὑψώματα, καὶ οἱονεὶ τὴν τοῦ Πατρὸς χεῖρα, καθίκετο μὲν εἰς γῆν ἐξ οὐρανοῦ, γέγονε καθ' ἡμᾶς, σύμμορφός τε [τοῖς] ἐπὶ τῆς γῆς, οἳ πονηρίας εἰσὶν ἔμπλεοι (πονηροὺς γὰρ αὐτοὺς ἐκάλεσεν ὁ Υἱὸς, οὕτω λέγων· Εἰ οὖν ὑμεῖς πονηροὶ ὄντες, οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτό)· μονονουχὶ καὶ εἰς ὄφιν αὐτὸν μετασκευάσαι φαμὲν, διά τοι μόνον τὴν πρὸς ἡμᾶς ὁμοιότητα καὶ τὸ ἐν ἴσῳ γενέσθαι σχήματι. Πονηρὸς μὲν ὁ ἄνθρωπος, εἰ πρὸς ἡμερότητα τοῦ Θεοῦ συγκρίνοιτο. Μεταβέβηκε τοίνυν εἰς ὄφιν ἡ ῥάβδος. Γέγονε γὰρ ἄνθρωπος ὁ Μονογενὴς, καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη, καὶ κεχρημάτικε μεθ' ἡμῶν πονηρὸς, καίτοι κατὰ φύσιν ὑπάρχων ἀγαθὸς, μᾶλλον δὲ αὐτόχρημα τὸ ἀγαθόν.","english":"the one from the root of Jesse, and the one who spiritually comforts us all, and who supports those who have believed so that they are well established, according to what is sung in the Psalms to the God and Father of all: Your rod and your staff, these have comforted me. The rod, then, is the Son. But as long as he was as it were in the hand of the Father and in the heights of the Godhead, not yet having become as we are, we wretched ones continued godless in the world; and we wandered, serving the creation, and were subjected to the greed of unclean spirits. But when he had, so to speak (it will be said somewhat more bodily for the sake of usefulness to contemplation), left the heights of his own glory and, as it were, the hand of the Father, and came down from heaven to earth, and became as we are, and was conformed to those on earth who are full of wickedness (for the Son called them wicked, saying thus: If you then, being wicked, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask him)—we say that he, so to speak, transformed him into a serpent, only because of his likeness to us and his having become in an equal form. Man is wicked, if compared to the gentleness of God. The rod, then, has changed into a serpent. For the Only-begotten has become man, and was reckoned among the lawless, and has been called wicked with us, although by nature he is good, or rather the good itself.","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":"Ἀλλ' ὅτι γεγονότα καθ' ἡμᾶς τὸν Μονογενῆ παρεδεξάμεθα μὲν ἡμεῖς, οὐκ ἠγάπησαν δὲ οἱ τῶν Ἰουδαίων δῆμοι (ἀποδεδράκασι γὰρ ὥσπερ αὐτοῦ), σαφὲς ἂν γένοιτο διὰ τῶν ἱερῶν Γραμμάτων. Ἔφυγε γὰρ Μωσῆς ἀπὸ προσώπου αὐτοῦ. Πονηρὸν γὰρ εἶναι νομίσαντες, οὐ τῇ πίστει τετολμήκασιν, ἀπεκτόνασι δὲ μᾶλλον, καὶ συνεσταύρωσαν πονηροῖς. Πλὴν ὅτι κατὰ καιροὺς, ἐπιδράξεται μὲν ἀπὸ τοῦ Χριστοῦ, γινώσκεται δὲ ὅτι πονηρὸς μὲν οὐδαμῶς, στήριγμα δὲ μᾶλλον καὶ ἰσχὺς ἡ πνευματικὴ τῶν πιστευόντων ἐστὶ, δι' αὐτοῦ τοῦ γεγονότος εἰσόμεθα. Φεύγοντα γὰρ Μωσέα Θεὸς ἐπιστρέφει. Ἐπειδὴ δὲ τοῦ ὄφεως ἐπελάβετο, γέγονε ῥάβδος ἐν τῇ χειρὶ αὐτοῦ. Οὐκοῦν τοῖς μὲν οὐκ εἰδόσι, πονηρὸς εἶναι δοκεῖ, διὰ τὴν πρὸς ἡμᾶς ὁμοίωσιν· εἴ γε μὴν ἐπιλάβοιτό τις αὐτοῦ διὰ πίστεως, ῥάβδον εὑρίσκει καὶ στήριγμα. Ἀξιόχρεως μὲν οὖν ἡ ἐπὶ τῇ ῥάβδῳ θεοσημεία, καὶ ἀναπείθειν οἴα τε τοὺς ἐξ Ἰσραὴλ, ἤγουν ἅπαντας τοὺς ἐπὶ τῆς γῆς, ὡς ἐπέσκεπται ὁ Θεὸς αὐτούς. Ἐπειδὴ δὲ τοῖς ἄγαν ἠῤῥωστηκόσι τὸ δυσήκοον, καὶ τοῖς ἔξω γεγονόσιν ἐλπίδος τοῦ διαδρᾶναι δύνασθαι τῶν σφίσιν ἐπηρτημένων τὸ δυσαχθὲς, καὶ πλειόνων ἔδει θαυμάτων· κέκληνται γὰρ οἱ τοιοῦτοι μόλις εἰς τὸ εὐήνιον. γʹ. Πάλιν ἔφη Θεὸς πρὸς τὸν ἱερὸν δηλονότι Μωσέα· Εἰσένεγκαι τὴν χεῖρά σου εἰς τὸν κόλπον σου. Καὶ εἰσήνεγκε τὴν χεῖρα αὐτοῦ εἰς τὸν κόλπον αὐτοῦ, καὶ ἐγενήθη ἡ χεὶρ αὐτοῦ λεπρῶσα ὡς χιών. Καὶ εἶπε πάλιν· Εἰσένεγκαι τὴν χεῖρα εἰς τὸν κόλπον σου.","english":"But that we have received the Only-Begotten who came to be among us, while the peoples of the Jews did not love him (for they have run away from him, as it were), would become clear through the sacred Scriptures. For Moses fled from his face. For thinking him to be wicked, they did not take courage in faith, but rather they killed him and crucified him with wicked men. Nevertheless, that in due time he will be grasped from Christ, and it is known that he is in no way wicked, but is rather a support and spiritual strength for those who believe, we shall know from the very event that occurred. For when Moses was fleeing, God turns him back. And when he took hold of the serpent, it became a rod in his hand. Therefore, to those who do not know him, he seems to be wicked, because of his likeness to us; but if one should take hold of him through faith, he finds a rod and a support. The divine sign upon the rod is therefore sufficient, and is able to persuade those of Israel, that is, all those upon the earth, that God has visited them. But since for those who are very sick hearing is difficult, and for those who have fallen outside the hope of being able to escape the burdensomeness of the things hanging over them, more wonders were needed; for such people are scarcely called to gentleness. 3. Again God said to the sacred Moses, clearly: Put your hand into your bosom. And he put his hand into his bosom, and his hand became leprous like snow. And he said again: Put your hand into your bosom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":456,"ref":"p456","source":"Καὶ εἰσήνεγκε τὴν χεῖρα αὐτοῦ εἰς τὸν κόλπον αὐτοῦ, καὶ ἐξήνεγκε τὴν χεῖρα αὐτοῦ ἐκ τοῦ κόλπου αὐτοῦ, καὶ πάλιν ἀπεκατεστάθη εἰς τὴν χρόαν τῆς σαρκὸς αὐτοῦ. Θεοπρεπὲς γοῦν ὅτι μάλιστά γε τὸ ἀπαλλάξαι δύνασθαι λέπραν. Τὰ δὲ εἰς τοῦτο λοιπὸν ἀγριότητος ἀφιγμένα τῶν παθῶν, ὡς μηδὲ αὐταῖς εἴκειν ἀνέχεσθαι ταῖς τῶν ἰατρῶν ἐμπειρίαις, δέοιτ' ἂν ἤδη πως ἐν τοῖς καθ' αὑτὰ μόνης τάχα που τῆς ἄνωθεν ἐξουσίας, ᾗ τὸ ἀντιστατοῦν οὐδὲν, πάντα βάσιμα καὶ εὐήνυτα· ἀνίατον δὲ νοσημάτων ἡ λέπρα. Ὅτι τοίνυν τὰ ἐν ἀνθρώποις ἀπεγνωσμένα, καὶ τὰ παρ' ἡμῖν ἀδύνατα, παρ' αὐτῷ δυνατὰ, καὶ οὐδὲν ὅλως τὸ ἄναντες ἐφῆκε νοεῖν ὁ τῶν ὅλων Θεὸς, διὰ τοῦ τὴν Μωσέως χεῖρα θεραπεῦσαι λελεπρωμένην· ὡς ἂν εἰδεῖεν ἐντεῦθεν οἱ κεκλημένοι, τουτέστιν, οἱ ἐξ αἵματος Ἰσραὴλ, ὅτι κἂν δυσδιάφυκτον ἔχοιεν τὴν συμφορὰν, ταῖς Αἰγυπτίων μοχθηρίαις ὑπεζευγμένοι, καὶ νόσον ὥσπερ τινὰ παθόντες ἐσχάτην, τὴν ὑπ' ἐκείνοις δουλείαν· ἀλλ' εὐμήχανος ὁ ἰατρὸς, καὶ τὰ πολὺ δυσεξίτητα τῶν παθῶν παρενεγκεῖν εὐκόλως εἰδὼς καὶ δυνάμενος, καὶ τοῦτο ἀμογητὶ καὶ οὐκ ἐν χρόνῳ μακρῷ. Ἅμα γὰρ εἰσήνεγκε ὁ Μωσῆς τὴν χεῖρα ἐν τῷ κόλπῳ, καὶ ἀπήλλακται τοῦ νοσεῖν. Ὑπῃνίττετο δέ τι ἕτερον ἡμῖν, καθάπερ ἐγᾦμαι, τὸ χρῆμα. Μακροὺς γὰρ ἐν Αἰγύπτῳ τρίβοντες χρόνους οἱ ἐξ Ἰσραὴλ, ἐξέθορον μὲν τῆς ἄνωθεν καὶ ἐκ πατέρων αὐτοῖς ἐντριβοῦς ἐπιεικείας, ἔθεσί τε μᾶλλον τοῖς","english":"And he brought his hand into his bosom, and he brought his hand out of his bosom, and again it was restored to the color of his flesh. It is most fitting for God, then, that he is able to deliver from leprosy. But the passions that have by now reached such a degree of savagery as not even to endure yielding to the very experience of physicians would need, in their own case, perhaps only the authority from above, to which nothing is resistant, and all things are passable and easily accomplished; and leprosy is an incurable disease. That, therefore, the things despaired of among men, and the things impossible with us, are possible with him, and God of all has allowed nothing at all to be thought too steep, he showed through healing the leprous hand of Moses; so that those who are called—that is, those of the blood of Israel—might know from this that even if they had a misfortune hard to escape, being yoked to the wickedness of the Egyptians, and having suffered, as it were, a disease of the utmost kind, namely slavery under them, yet the physician is resourceful, and knows and is able easily to carry past the things of the passions that are very hard to escape, and this without toil and not in a long time. For as soon as Moses brought his hand into his bosom, it was released from sickness. But the matter hinted at something else for us, as I think. For those of Israel, spending long times in Egypt, leapt away from the gentleness from above and inherited from their fathers, and rather in customs","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":457,"ref":"p457","source":"ἐπιχωρίοις ἐνιζηκότες, καὶ βαθύνοντες λίαν εἰς κάθεσιν, κατὰ τὴν τοῦ προφήτου φωνήν· Λελατρεύκασι μὲν τῇ κτίσει, παρὰ τὸν κτίσαντα. Κατωλισθήκασι δὲ καὶ εἰς πᾶν εἶδος ἀκαθαρσίας, μονονουχὶ δὲ τεθνεῶτα λοιπὸν καὶ ἀπεψυγμένον ἐσχήκασι νοῦν. Ἀκαθαρσίας γὰρ καὶ νεκρότητος σημεῖον ἡ λέπρα. Μεμυσταγώγηκε δὲ διὰ τοῦ θαύματος, ὡς εἰ παραδέξοιτο Θεὸς αὐτοὺς, μονονουχὶ δὲ καὶ ἐγκολπώσοιτο πάλιν, οὐ δυσαπότρεπτον ἕξουσι τὴν ἀκαθαρσίαν, διακρούσονται δὲ καὶ μάλα ῥᾳδίως τὸν ἐκ τῆς νοητῆς νεκρότητος μολυσμόν. Καὶ οὑτωσὶ μὲν ἡμῖν ὁ ἔν γε τούτῳ λόγος. Ὅτι δὲ τὸ Χριστοῦ μυστήριον ἐσκιαγραφεῖτο πάλιν ὡς ἐν τῇ Μωσέως χειρὶ λελεπρωμένῃ τε καὶ κεκαθαρμένῃ, διειπεῖν πειράσομαι. Οὐκοῦν, ὅτι Πάντα γέγονε δι' Υἱοῦ, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν, ὁ θεσπέσιος ἡμῖν εὐαγγελιστὴς Ἰωάννης εὖ μάλα διαμαρτύρεται. Ἐπειδὴ δὲ πρὸς πᾶν ὁτιοῦν ἐνεργὸς ὁ Πατὴρ δι' αὐτοῦ, ταύτῃτοι καὶ ἡ θεόπνευστος Γραφὴ χεῖρά τε ἡμῖν, βραχίονά τε καὶ δεξιὰν ὀνομάζει τοῦ Πατρὸς τὸν Υἱόν. Καὶ γοῦν ὁ θεσπέσιος Ἡσαΐας, Κύριε, φησὶ, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη; Μεμενήκασι γὰρ σκληροὶ καὶ ἐξήνιοι, καὶ πολὺ νοσοῦντες τὸ ἀπειθὲς οἱ τάλανες Ἰουδαῖοι. Καὶ τῷ μὲν λόγῳ Κυρίου καὶ αὐτοὺς ἔφη τοὺς οὐρανοὺς ἐστερεῶσθαι Δαβίδ· διά [δέ] γε φωνῆς προφητῶν ὁ Θεὸς καὶ Πατὴρ διισχυρίσατο λέγων· Ἐγὼ τῇ χειρί μου ἐστερέωσα τὸν οὐρανόν. Προσπεφώνηκε δὲ καὶ ἑτέροις· Ἐγὼ γὰρ ὁ Θεός σου ὃς ἐνίσχυσά σε, καὶ ἐβοήθησά σοι, καὶ ἠσφαλισάμην σε τῇ δεξιᾷ τῇ δικαίᾳ μου.","english":"having settled in local customs and sunk very deeply into degradation, according to the voice of the prophet: They have served the creation rather than the Creator. And they have slipped down into every kind of uncleanness, and they have come to have a mind all but dead and grown cold. For leprosy is a sign of uncleanness and deadness. But through the wonder he has been initiated into the mystery, that if God should receive them and, so to speak, take them back into his bosom, they will not have their uncleanness hard to turn away, but they will very easily shake off the defilement from the intelligible deadness. And thus, then, is our account of this matter. But that the mystery of Christ was again sketched out in shadow, as it were, in the hand of Moses that was leprous and then cleansed, I shall attempt to explain. Therefore, that All things came to be through the Son, and without him nothing came to be, the inspired evangelist John very clearly testifies. And since the Father is active through him in everything, for this reason the God-inspired Scripture names the Son as the hand, the arm, and the right hand of the Father. And indeed the inspired Isaiah says, Lord, who has believed our report? And to whom has the arm of the Lord been revealed? For the wretched Jews have remained hard and unyielding, and greatly sick with disobedience. And David said that the heavens themselves were established by the word of the Lord; and through the voice of the prophets God and the Father affirmed, saying: I have established the heaven with my hand. And he has addressed others also: For I am your God who strengthened you, and helped you, and secured you with my right hand, my righteous one.","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":458,"ref":"p458","source":"Χεῖρα δὴ οὖν ἔθος τῇ θεοπνεύστῳ Γραφῇ τὸν Υἱὸν ἀποκαλεῖν. Ὅρα τοίνυν τὴν Μωσέως χεῖρα κρυπτομένην ἐν τῷ κόλπῳ αὐτοῦ, εἶτα πρὸς τὸ ἔξω φερομένην, καὶ ὁρωμένην ἐν λέπρᾳ· καὶ πάλιν εἰσφερομένην ἐν τῷ κόλπῳ αὐτοῦ, καὶ παραχρῆμα τοῦ πάθους ἀπηλλαγμένην. Ἐννοοῦντες δὲ τὸ μυστήριον καὶ τὸν τῆς ἐνανθρωπήσεως τρόπον, ὅπη τε καὶ ὅπως ἂν ἔχῃ καταθρεῖν σπουδάζοντες, τοιοῦτό τι γεγονὸς εὑρήσομεν. Ἦν μὲν γάρ πως ὁ Υἱὸς ἐν τῷ κόλπῳ τοῦ Θεοῦ καὶ Πατρὸς, καὶ δι' αὐτοῦ τὰ πάντα πεποίηκεν ὁ Πατήρ. Αὐτὸς γάρ ἐστιν ὁ βραχίων ὁ ὑψηλὸς, ἡ πάντα ἰσχύουσα χεὶρ, ἡ ἀξιοθαύμαστος δεξιά. Ἐπειδὴ δὲ τρόπον τινὰ εἰς τὸν ἴδιον ἐκβέβηκεν τόπον, γενόμενος ἄνθρωπος, καὶ τὰς ἀσθενείας ἡμῶν ἔλαβε, κατὰ τὴν τοῦ προφήτου φωνὴν, ἐν ὑπολήψει γέγονε καὶ ἀκαθαρσίᾳ. Ἀκάθαρτος γὰρ ἡ ἀνθρώπου φύσις πρὸς Θεὸν, εἴ γε ἀληθὲς ὅ φησιν ὁ προφήτης Ἡσαΐας, ὅτι Πᾶσα ἡ δικαιοσύνη ἡμῶν, ὡς ῥάκος ἀποκαθημένης. Οὐκοῦν, τό γε ἧκον εἰς ἀνθρώπου φύσιν, ἐν δοκήσει γέγονεν ἀκαθαρσίας, ὁ πάναγνός τε καὶ φῶς ἀπρόσιτον οἰκῶν. Πεπλάνηνται γὰρ οὕτω καὶ οἱ τάλανες Ἰουδαῖοι· τοιγάρτοι καὶ μέθυσον καὶ Σαμαρείτην ὠνόμαζον, καὶ ἐκ πορνείας γεγενημένον, καὶ πρὸς τούτοις ἔτι καὶ ἁμαρτωλόν. Ἔφασκον γάρ που τῷ ἐκ γενετῆς τυφλῷ τεθεραπευμένῳ· Δὸς δόξαν τῷ Θεῷ. Ἡμεῖς οἴδαμεν ὅτι οὗτος ὁ ἄνθρωπος ἁμαρτωλός ἐστιν. Ἀλλ' οὐκ ἂν, οἶμαι, μωρίας εἰς τοῦτο κατῴχοντό ποτε, ὡς εἴπερ ὄντα Θεὸν κατὰ φύσιν ᾔδεσαν, φάναι τὸ τοιοῦτον, καὶ ἀπύλωτον ἐπ' αὐτῷ διανοῖξαι στόμα.","english":"The custom of the divinely inspired Scripture, then, is to call the Son a hand. Observe, therefore, Moses' hand being hidden in his bosom, then brought out and seen in leprosy; and again brought back into his bosom, and at once freed from the affliction. Considering the mystery and the manner of the incarnation, and eagerly striving to discern in what way and how it may be, we shall find that something of this sort has happened. For the Son was, in some way, in the bosom of God the Father, and through him the Father made all things. For he himself is the exalted arm, the hand mighty in all things, the wondrous right hand. But since in a certain manner he went out into his own place, having become man, and took our infirmities, according to the voice of the prophet, he came into reproach and uncleanness. For the nature of man is unclean in relation to God, if indeed what the prophet Isaiah says is true: All our righteousness is as a filthy rag. Therefore, as far as pertains to human nature, the all-holy one, who dwells in inaccessible light, came into an appearance of uncleanness. For thus the wretched Jews also have erred; and so they called him a drunkard and a Samaritan, and one born of fornication, and in addition to these, a sinner. For they said somewhere to the man blind from birth who had been healed: Give glory to God. We know that this man is a sinner. But I think they would never have been possessed to such a point of folly, if they had known him to be God by nature, as to say such a thing and open an unguarded mouth against him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":459,"ref":"p459","source":"Ἀλλ' ὁ ἐν δοκήσει γεγονὼς ἀκαθαρσίας ὡς ἄνθρωπος, ὅτε τὴν καθ' ἡμᾶς εὐτεχνεστάτην οἰκονομίαν διάγων, εἰς πέρας ἀνέβη πρὸς τὸν Πατέρα, καὶ ἐν κόλποις γέγονεν αὐτοῦ· τότε δὴ, τότε καὶ αὐτὴν ἀπεκρούσατο τὴν δόκησιν τοῦ γεγενῆσθαι μεθ' ἡμῶν ἐν νεκρότητι καὶ ἀκαθαρσίᾳ. Δοξολογεῖται δὲ ὡς Θεὸς, δοξολογεῖται παρὰ πάντων ὡς Κύριος, ὡς ἁγίων Ἅγιος, ὡς καταλαμπρύνων τὴν κτίσιν, καὶ τοῖς τῶν ἀνθρώπων πνεύμασι, καὶ μέν τοι τοῖς ἐπὶ γῆς χορηγῶν αὐτὸς τὸ παντὸς δύνασθαι καταθλεῖν τοῦ κατασπιλοῦν ἰσχύοντος. Ὅτι δὲ κατεδέξατο μὲν οἰκονομικῶς δι' ἡμᾶς ὁ Υἱὸς τὰ ἀνθρώπινα, καὶ γέγονε μὲν ὑπὸ νόμον, κατελογίσθη δὲ καὶ ἐν τοῖς ἀνόμοις, ἀναπεφοίτηκε δὲ πάλιν εἰς τὴν ἔμφυτόν τε καὶ ἐν ἀρχαῖς ἐνοῦσαν αὐτῷ τιμήν τε καὶ δόξαν, πληροφορήσει λέγων αὐτὸς πρὸς τὸν ἐν οὐρανοῖς Πατέρα· Πάτερ, δόξασόν με τῇ δόξῃ, ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. Ὁρᾷς ὅτι τῶν μεταξὺ παρεισβεβηκότων ἀπαλλακτιᾷ, καὶ οὐκ ἀβούλητον μὲν ἐποιήσατο τὴν μετὰ σαρκὸς οἰκονομίαν, ἠπείγετο δὲ πρὸς τὸ","english":"But he who became in appearance of uncleanness as a man, when, conducting the stewardship most skillfully ordered for our sake, he ascended to the Father and came to be in his bosom—then, then indeed he also thrust away that very appearance of having been with us in deadness and uncleanness. And he is glorified as God, glorified by all as Lord, as Holy of holies, as one who illumines the creation, and grants to the spirits of men, and indeed to those on earth, the power to trample down utterly whatever is able to defile. And that the Son economically for our sake accepted human things, and came to be under law, and was reckoned also among the lawless, and has gone back up again to the honor and glory that is innate and was his in the beginning, he will assure us, saying himself to the Father in the heavens: Father, glorify me with the glory which I had with you before the world was. You see that he seeks release from the things that have intervened, and did not make the stewardship with the flesh something unwilling, but was hastening toward the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":460,"ref":"p460","source":"τῆς θεότητος εὐκλεὲς καὶ τὸ πάντα ὑπερανεστηκὸς ἀξίωμα; Διὰ τοῦτο καὶ ὁ μακάριος Παῦλος, Εἴ γε καὶ ἐγνώκαμεν, φησὶν, τὸν κατὰ σάρκα Χριστὸν, ἀλλὰ νῦν οὐκ ἔτι γινώσκομεν. Ἀνεβίω γὰρ ἐκ νεκρῶν, ἀνέθορέ τε πρὸς τὸν Πατέρα μετὰ σαρκός. Ἀλλ' οὐκέτι, φησὶν, κατὰ σάρκα αὐτὸν γινώσκομεν, τουτέστιν, οὐκ ἔτι ἐν τοῖς πάθεσιν ὄντα τῆς σαρκὸς, πάθεσί τε τοῖς φυσικοῖς καὶ ἀνεγκλήτοις φημί. Πρὸ μὲν γὰρ τοῦ τιμίου σταυροῦ, καὶ πεινῆσαι λέγεται, καὶ καμεῖν ἐκ τῆς ὁδοιπορίας, καὶ περίλυπον γενέσθαι· καὶ αὐτὸν δὲ τὸν ἐπὶ ξύλου δι' ἡμᾶς ἀνατλῆναι θάνατον, ἀλλὰ νῦν, οὐκ ἐν τούτοις ὅντα γινώσκομεν. Ἅπαξ γὰρ ἀποθανὼν, οὐκ ἔτι ἀποθνήσκει. Ἄφθαρτος γὰρ ὁ Χριστὸς, ζωὴ κατὰ φύσιν καὶ ζωῆς χορηγὸς, ὅτι καὶ ἐκ ζωῆς πέφηνε τοῦ Πατρός. δʹ. Μετὰ δέ γε τὸ ἐπὶ τῇ λεπρώσῃ χειρὶ παραδόξως τετελεσμένον, καὶ τρίτῳ σημείῳ καθίστησι βεβαιοτέρους. Ἔφη γὰρ πάλιν· Ἐὰν δὲ μὴ πιστεύσωσί σοι τοῖς δυσὶ σημείοις τούτοις, μηδὲ εἰσακούσωσι τῆς φωνῆς σου, λήψῃ ἀπὸ τοῦ ὕδατος τοῦ ποταμοῦ, καὶ ἐκχεεῖς ἐπὶ τὸ ξηρόν· καὶ ἔσται τὸ ὕδωρ, ὃ ἐὰν λάβῃς ἀπὸ τοῦ ποταμοῦ, αἷμα ἐπὶ τοῦ ξηροῦ. Ἄθρει δὴ οὗν πάλιν τὴν τῶν Ἰουδαίων ἀπείθειαν προεγνωσμένην. Μελληταὶ γὰρ ἀείπερ καὶ βραδεῖς εἰς σύνεσιν, καὶ δυσμετακόμιστοι πρὸς ἀλήθειαν. Ἠπειθήκασι γὰρ τῷ τῆς ἐνανθρωπήσεως τρόπῳ, καὶ τοῖς διὰ μέσου παραδόξως τετελεσμένοις. Ὀψὲ δὲ καὶ μόλις τῷ τελευταίῳ σημείῳ πεπιστεύκασιν, εἰ καὶ μὴ πάντες τυχὸν, ἀλλ' οὖν τὸ κατάλειμμα τὸ κατ' ἐκλογὴν χάριτος, ὡς μακάριος γράφει Παῦλος. Καὶ τί τὸ τελευταῖον σημεῖον;","english":"...the glorious dignity of the Godhead and the majesty that is exalted above all things? For this reason also the blessed Paul says, \"Even if we have known Christ according to the flesh, yet now we no longer know him.\" For he has come back to life from the dead, and has sprung up to the Father with his flesh. But no longer, he says, do we know him according to the flesh—that is, no longer as one who is in the passions of the flesh, I mean the natural and blameless passions. For before the precious cross, he is said both to have hungered and to have grown weary from the journey, and to have become deeply grieved; and he himself endured death on the wood for our sake. But now, we do not know him as being in these things. For having died once, he no longer dies. For Christ is incorruptible, life by nature and the provider of life, since he has shone forth even from the Father who is life. 4. But after what was wondrously accomplished upon the leprous hand, he makes them more secure by a third sign. For he said again: \"But if they do not believe you for these two signs, nor listen to your voice, you shall take water from the river and pour it upon the dry land; and the water which you take from the river shall become blood upon the dry land.\" Consider, then, again the disobedience of the Jews foreknown. For they are always slow and dull of understanding, and hard to bring over to the truth. For they disobeyed the manner of the incarnation, and the things wondrously accomplished in between. But late and with difficulty they believed the last sign—if not, perhaps, all of them, yet at any rate the remnant according to the election of grace, as the blessed Paul writes. And what is the last sign?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":461,"ref":"p461","source":"Ὁ ἐπὶ ξύλου θάνατος, καὶ ἡ τῷ θανάτῳ παρεζευγμένη καὶ γείτων εὐθὺς ἀναβίωσις τοῦ Χριστοῦ. Ὅτι δὲ σημεῖον δέδοται τοῖς υἱοῖς Ἰσραὴλ τοῦ Σωτῆρος ὁ θάνατος, καὶ αὐτὸ τὸ μέγα καὶ ἀξιάγαστον τῆς ἐκ νεκρῶν ἀναστάσεως μυστήριον, σαφὲς ἂν γένοιτο δι' αὐτῶν τοῦ Σωτῆρος ῥημάτων. Προσῄεσαν μὲν γὰρ οἱ Φαρισαῖοί ποτε μετὰ μυρίων ὅσων σημείων ἐπίδειξιν, εἰρωνευόμενοί τε καὶ λέγοντες· Διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν. Ὁ δὲ πρὸς αὐτούς· Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου. Ὥσπερ γὰρ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς, τρεῖς ἡμέρας καὶ τρεῖς νύκτας. Κεκέρδακε δὲ ὅτι πολλοὺς ἐξ Ἰουδαίων οὐχὶ δὴ μόνον, ἀλλὰ καὶ ἐξ ἐθνῶν ὁ τοῦ Ἐμμανουὴλ θάνατος, ἀταλαίπωρον ἰδεῖν. Ἔφη γὰρ πάλιν, ποτὲ μὲν, ὅτι Ὅταν ὑψωθῶ ἐκ τῆς γῆς, πάντα ἑλκύσω πρὸς ἐμαυτὸν, ποτὲ δὲ αὖ, Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. Ὁρᾷς ὅπως δι' ἐναργοῦς παραδείγματος ὑπέδειξεν ἡμῖν τὸν ἐκ τοῦ θανάτου καρπόν; Ἦν οὖν ἄρα τὸ λοῖσθον ἡμῖν σημεῖον, τοῦ Σωτῆρος οἱ λόγοι, ἐφ' ᾧ καὶ ἡ πίστις οὐχὶ μόνων τῶν ἐξ Ἰσραὴλ, ἀλλὰ καὶ αὐτῶν, ὡς ἔφην, τῶν ἐκ τῆς ἑτέρας πληθύος, φημὶ δὲ τῆς ἐξ ἐθνῶν. Τίνα οὖν δὴ τρόπον αὐτὸ δὴ τοῦτο κατεσημαίνετο; Λήψῃ, φησὶν, ἀπὸ τοῦ ὕδατος τοῦ ποταμοῦ, καὶ ἐκχεεῖς ἐπὶ τὸ ξηρόν· καὶ ἔσται τὸ ὕδωρ, ὃ ἐὰν λάβῃς ἀπὸ τοῦ ποταμοῦ, αἷμα ἐπὶ τοῦ ξηροῦ.","english":"The death on the tree, and the revival of Christ that is yoked to death and immediately neighboring it. That the death of the Savior was given as a sign to the sons of Israel, and that the great and wondrous mystery of the resurrection from the dead itself was given, would become clear through the Savior's own words. For once the Pharisees came with an exhibition of countless signs, mocking and saying: \"Teacher, we wish to see a sign from you.\" And he said to them: \"An evil and adulterous generation seeks a sign, and no sign will be given to it except the sign of Jonah the prophet. For just as Jonah was in the belly of the sea monster three days and three nights, so will the Son of Man be in the heart of the earth three days and three nights.\" And the death of Emmanuel has gained not only many from the Jews, but also from the Gentiles, to see without hardship. For he said again, at one time: \"When I am lifted up from the earth, I will draw all things to myself,\" and at another time: \"Amen, amen, I say to you, unless the grain of wheat falling into the earth dies, it remains alone; but if it dies, it bears much fruit.\" Do you see how through a vivid example he showed us the fruit that comes from death? Therefore the Savior's words were, then, the final sign for us, in which also is the faith not only of those from Israel, but also, as I said, of those from the other multitude—I mean that from the Gentiles. In what way, then, was this very thing signified? \"You shall take,\" he says, \"from the water of the river, and pour it out upon the dry land; and the water, whatever you take from the river, shall become blood upon the dry land.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":462,"ref":"p462","source":"Ζωῆς μὲν γὰρ τύπος ἤτοι σημεῖον τὸ ὕδωρ· καὶ γάρ ἐστιν ἀληθῶς ἀναγκαῖον εἰς τοῦτο, καὶ χρειωδέστερον τοῖς ἐπὶ γῆς. Οὐκοῦν, οἷάπερ ἐκ ποταμοῦ, τοῦ ζωογονοῦντος τὰ πάντα Πατρὸς, ζωὴ αὐτὸς ἐξέφυ κατὰ ἀλήθειαν ὁ Υἱός. Ὥσπερ γάρ ἐστι φῶς ἐκ φωτὸς, οὕτω καὶ ζωὴ ἐκ ζωῆς. Ὅτι δὴ οὐκ ἔξω ὑποστὰς ἀλλ' ἐξ αὐτοῦ κατὰ φύσιν ἐστὶ τοῦ Θεοῦ καὶ Πατρὸς, ἐδιδάσκετο Μωσῆς· οὐδὲν δὲ ἧττον καὶ ἡμεῖς αὐτοί. Λήψῃ γὰρ, φησὶν, ἀπὸ τοῦ ὕδατος τοῦ ποταμοῦ. Εἶτα τοῦτο ἐκχεῖν εἰς γῆν ἐπετάττετο. Τοῦτο δέ ἐστιν, αἰνιγματωδῶς, τῆς ἐνανθρωπήσεως τὸ μυστήριον. Ζωὴ γὰρ ὑπάρχων ὁ Μονογενὴς, καὶ ὡς ἐκ ζωῆς τοῦ Θεοῦ καὶ Πατρὸς ἀποῤῥύτως γεγεννημένος, ἀνεμίχθη τρόπον τινὰ τῇ ἐκ γῆς ἀνθρωπότητι, καθάπερ ἀμέλει τὸ ὕδωρ τῇ γῇ. Κατῴκηκε γὰρ ἐν Χριστῷ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς· μονονουχὶ δὲ τῇ ἀνθρωπείᾳ συνενήνεκται φύσει, καὶ ὡς οὐκ ἂν δύναιτό τις νοεῖν ἢ φράσαι· πλὴν εἰς αἷμα\n\nμετεποιήθη τὸ ὕδωρ, Ἡ γὰρ κατὰ φύσιν ζωὴ, τουτέστιν, ὁ ἐκ Θεοῦ Πατρὸς Λόγος, καθ' ἕνωσιν οἰκονομικὴν, τὴν ὡς πρὸς σάρκα φημὶ, ἤτοι πρὸς ὁλόκληρον ἀνθρωπότητα καὶ φύσιν τὴν καθ' ἡμᾶς, καὶ ἐν δοκήσει γέγονε τοῦ καὶ αὐτὸν ἀνατλῆναι τὸν θάνατον. Φαμὲν γὰρ ὅτι καὶ ἀπέθανεν ὑπὲρ ἡμῶν, οὐκ εἰς ἰδίαν φύσιν τοῦτο αὐτὸς παθὼν (τεθναίη γὰρ αὐτὸς οὐδαμῶς, ζωὴ ὑπάρχων), ἀλλὰ τὸν τῆς ἰδίας σαρκὸς οἰκειούμενος θάνατον. Ἄθρει γὰρ ὅπως, εἰ μὴ ἐξέχεεν ὁ Μωσῆς τὸ ὕδωρ εἰς τὴν γῆν, οὐ μετεποιήθη εἰς αἷμα· ὅπερ ἐστὶν ἐναργὲς θανάτου σημεῖον. Ἔξω μὲν γὰρ τῆς σαρκὸς νοούμενος ὁ ἐκ Θεοῦ Λόγος, ζωὴ καὶ ζωοποιός ἐστιν.","english":"For water is a type, or sign, of life; for it is truly necessary for this, and more serviceable to those on earth. Therefore, just as from a river—from the Father who gives life to all things—the Son himself sprang forth as life in truth. For just as there is light from light, so also life from life. That he did not subsist outside but is from God the Father by nature, Moses was taught; and no less were we ourselves. For you shall take, it says, from the water of the river. Then he was commanded to pour this out onto the earth. And this is, in a riddling manner, the mystery of the incarnation. For the Only-begotten, being life, and as begotten without effluence from God the Father as from life, was mingled in a certain way with humanity from the earth, just as, to be sure, water with earth. For in Christ all the fullness of the Godhead dwelt bodily; and he has been brought together, so to speak, with human nature, and in a way that one could neither conceive nor express; except that the water was changed into blood. For the life according to nature, that is, the Word from God the Father, by an economic union—I mean the union with the flesh, that is, with the whole of humanity and our nature—has also come, in appearance, to the point of enduring death itself. For we say that he also died for us, not suffering this in his own nature (for he would never die, being life), but appropriating the death of his own flesh. For consider how, if Moses had not poured out the water onto the earth, it would not have been changed into blood—which is a clear sign of death. For the Word from God, when conceived outside the flesh, is life and life-giving.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":463,"ref":"p463","source":"Ἐπειδὴ δὲ κατῴκηκεν ἐν σαρκὶ, τότε δὴ, τότε καὶ τεθνάναι λέγουσι κατὰ τὸ ἀνθρώπινον. Τοῦτο δὴ λοιπὸν τὸ ἐξαίσιόν ἐστι καὶ διαφανὲς σημεῖον, δι' οὗ καὶ σεσαγήνευται μὲν εἰς πίστιν τὸ κατάλειμμα τοῦ Ἰσραὴλ, συνεισκέκληται δὲ καὶ αὐτὴ τῶν ἐθνῶν ἡ πληθύς. Τίς γὰρ οὐκ ἂν μεταθεῖτο πρὸς εὐπείθειαν, ἀτονήσαντα βλέπων τὸν πάλαι δεινὸν καὶ δυσάντητον τοῖς ἐπὶ γῆς θάνατον, καὶ κατηργημένην τὴν φθορὰν, καὶ εἰς ἐλπίδα ζωῆς τῆς ἀτελευτήτου τὴν ἀνθρώπου φύσιν ἀνηνεγμένην; Ὥσπερ γὰρ συναπεθάνομεν τῷ Ἀδὰμ, οὕτω συνεγηγέρμεθα τῷ Χριστῷ, καὶ μαρτυρήσει γράφων ἡμῖν ὁ θεσπέσιος Παῦλος· Ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκομεν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποιησόμεθα. Ἐξεπρίατο γὰρ ἡμᾶς τῷ ἰδίῳ αἵματι, καὶ τῆς ἁπάντων ζωῆς ἀντάλλαγμα τὴν ἑαυτοῦ ζωὴν ἐποιήσατο. εʹ. Ἀλλὰ καίτοι τῶν οὕτω σεπτῶν τερατουργημάτων ἐκπεπερασμένων, ἀλύει Μωσῆς, ἡττᾶται δειλίας, οὔπω τεθάῤῥηκε τὴν ἀποστολήν. Ἰέναι δὴ ὅτι προσήκει πρὸς Φαραὼ Θεοῦ προστάττοντος, διαγγελοῦντα σαφῶς ἀνεῖναι τὸν Ἰσραὴλ, θύσοντά μοι κατὰ τὴν ἔρημον· καταπέφρικε μὲν τὸ χρῆμα οὐ μετρίως, προσφέρει τε λέγων ἀναφανδὸν, ὡς εἴη μὲν ὁμολογουμένως ὀλίγος εἰς λόγους, καὶ παράσημον ἔχει τὴν γλῶτταν· Οὐ γὰρ εὔλαλός εἰμι πρὸ τῆς χθὲς, οὐδὲ πρὸ τῆς τρίτης ἡμέρας, οὐδ' ἀφ' οὗ ἤρξω λαλεῖν τῷ θεράποντί σου, ἰσχνόφωνος καὶ βραδύγλωσσος ἐγώ εἰμι. Ὅτι δὴ καὶ ἀνικάνως ἔχει πρὸς λύτρωσιν τῶν ὑποδουλείων ζυγῶν, διεβεβαιοῦτο σαφῶς, ἔφασκέ τε· Δέομαι, Κύριε, προχείρισαι ἄλλον δυνάμενον, ὃν ἀποστελεῖς.","english":"But since he has dwelt in the flesh, then, then they say he also died according to the human nature. This, then, is the extraordinary and manifest sign, by which both the remnant of Israel has been gathered into faith, and the multitude of the Gentiles itself has been brought in together. For who would not turn to obedience, seeing death, once terrible and hard to encounter for those on earth, now weakened, and corruption abolished, and human nature raised up to the hope of unending life? For just as we died together with Adam, so we have been raised together with Christ, and the inspired Paul will testify, writing to us: For just as in Adam all die, so also in Christ all will be made alive. For he redeemed us with his own blood, and made his own life the ransom for the life of all. 5. But although such revered wonders had been accomplished, Moses was at a loss, overcome by cowardice, and had not yet taken courage for the mission. When he was to go to Pharaoh at God's command, to proclaim clearly that he should let Israel go, to sacrifice to me in the wilderness, he was exceedingly terrified at the matter, and openly offered the objection that he was admittedly weak in speech and had a defective tongue: For I am not eloquent before yesterday, nor before the third day, nor from the time you began to speak to your servant; I am slow of speech and slow of tongue. Because he was indeed insufficient for the redemption from the yoke of slavery, he affirmed it clearly and said: I beg, Lord, appoint another who is able, whom you will send.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":464,"ref":"p464","source":"Χαριεῖσθαι δὲ καὶ γλῶτταν αὐτῷ καὶ στόμα κατευρύνειν ὑπισχνουμένου Θεοῦ, καὶ ὡς αὐτὸς εἴη λέγοντος ὁ σοφίας καὶ λόγου δοτὴρ, μακροτέραν ἐποιεῖτο τὴν παραίτησιν, ἕτερον χρῆναι λέγων ἀναδείκνυσθαι τὸν δυνάμενον. Προσκρούει δὴ οὖν ταύτῃ Θεῷ. Καὶ θυμωθεὶς γὰρ, φησὶν, ὀργῇ Κύριος ἐπὶ Μωσῆν εἶπεν· Οὐκ ἰδοὺ Ἀαρὼν ὁ ἀδελφός σου ὁ Λευΐτης; Ἐπίσταμαιὅτι λαλῶν λαλήσει αὐτός σοι. Καὶ πρός γε τοῦτό φησιν, ὅτι Αὐτὸς ἔσται σου στόμα· σὺ δὲ αὐτῷ ἔσῃ τὰ πρὸς τὸν Θεόν. Ὁρᾷς τὸ βραδύγλωσσον τοῦ λόγου καὶ πάλαι σκιαγραφούμενον ὡς ἔν γε τῷ θεσπεσίῳ Μωσῇ; Οὐ γὰρ ἱκανὸς ὁ νόμος εἰς ἀπαγγελίαν τῶν χρησμῳδημάτων, οὔτε μὴν ἀριστοεπὴς, ἢ εὔγλωττος, εἰς [τὸ] ἀκριβῆ τοῦ συμφέροντος παραθεῖναι τὴν γνῶσιν, καθάπερ ἀμέλει ὁ Χριστὸς, ὁ ἀληθῶς Λευΐτης, οὗ καὶ εἰς τύπον Ἀαρών. Ὁ μὲν γὰρ νόμοςὁ διὰ Μωσέως, εἰς ἀρχὰς ἀποφέρει μόλις τῶν λογίων τοῦ Θεοῦ, καὶ στοιχεῖόν ἐστι τοῖς νηπίοις εἰσηγητὴς, παιδευτὴς ἀφρόνων, διὰ τύπου καὶ σκιᾶς ἀμυδροτάτην ἡμῖν εἰσκομίζων μόλις τῶν πρακτέων τὴν εἴδησιν. Ὁ δὲ ἀληθῶς ἱκανότατος καὶ μέγας ἡμῶν ἱερεὺς καὶ δυνατὸς εἰς ἀποστολὴν, τουτέστι Χριστὸς, κατασκιασμάτων ἀπηλλαγμένην παρέδειξε τὴν ἀλήθειαν. Οὐ γάρ ἐστι βραδὺς ἢ ὀκνηρὸς τὴν γλῶτταν, ἢ βραχὺς τοὺς λόγους κατὰ Μωσέα, πολὺ δὲ λίαν εὐεπὴς, καὶ μάλιστα ὡς σοφίας Λόγος τοῦ Θεοῦ καὶ Πατρός.","english":"But when God promised to grant him a tongue and to widen his mouth, and said that he himself is the giver of wisdom and speech, he kept making his refusal longer, saying that another ought to be appointed who was able. So then he offends God in this matter. For, it says, the Lord was angered with wrath against Moses and said: Is not Aaron your brother, the Levite? I know that he will surely speak for you. And to this he adds: He shall be your mouth, and you shall be to him the things pertaining to God. Do you see the slowness of tongue of the Word, long ago foreshadowed as in the inspired Moses? For the law is not sufficient for the proclamation of the oracles, nor is it eloquent or well-spoken, so as to set forth the precise knowledge of what is beneficial, as indeed Christ does, the true Levite, of whom Aaron was also a type. For the law given through Moses barely leads us back to the first principles of the words of God, and it is an elementary guide for infants, a tutor of the foolish, bringing in to us through type and shadow only a very dim knowledge of what must be done. But the one who is truly most sufficient and great, our high priest and mighty for a mission—that is, Christ—has handed down the truth freed from shadows. For he is not slow or sluggish of tongue, nor short in speech like Moses, but exceedingly eloquent, especially as the Word of wisdom of God and 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":465,"ref":"p465","source":"Θέα δὲ, πῶς οὐχ ἱκανὸς μὲν ὁ νόμος εἰς τὸ ἐξελέσθαι δουλείας τοὺς ὑπὸ τῷ νοητῷ πράττοντας Φαραὼ, τουτέστι τῷ Σατανᾷ, οὐδ' ἂν ὠφελῆσαί τι τὴν γῆν ὁ θεσπέσιος Μωσῆς, καίτοι διαφανεστάτην ἐπ' ἀρεταῖς τὴν δόξαν ἑλὼν, μὴ οὐχὶ συνόντος τε αὐτῷ καὶ ἐπαμύνοντος τοῦ Χριστοῦ. Τοῦτο δ' ἂν μάθοις ὧδέ τε ἔχειν καὶ ἀψευδῶς εἰρῆσθαι ἀφ' ἡμῶν διὰ τὸ παρεζεῦχθαι τὸν Ἀαρών. Καὶ διαλέγεται μὲν ὁ Μωσῆς, διατρανοῖ δὲ τὸν λόγον Ἀαρών. Εἰ μὴ γὰρ νοηθείη πνευματικῶς ὁ νόμος,\n\nἀποκαλύπτοντος ἡμῖν τὰ ἐν αὐτῷ τοῦ Χριστοῦ, σκοτεινὸν καὶ ἀσυμφανὲς ἔσται τοῖς ἀκροωμένοις τὸ δηλούμενον. Καὶ γοῦν Ἰουδαῖοι τὸν διερμηνεύοντα τὰ Μωσέως οὐκ ἔχοντες, τουτέστι τὸν Χριστὸν, ἀπομεμενήκασιν ἀμαθεῖς. Τοιγάρτοι καὶ ἔφασκεν ὁ θεσπέσιος Παῦλος· Ἄχρι γὰρ τῆς σήμερον ἡμέρας, τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς Παλαιᾶς Διαθήκης μένει μὴ ἀνακαλυπτόμενον, ὅτι ἐν Χριστῷ καταργεῖται. Ἀλλ' ἕως σήμερον ἡνίκα ἀναγινώσκεται Μωσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται. Ἡνίκα δὲ ἐὰν ἐπιστρέψῃ πρὸς Κύριον, περιαιρεῖται τὸ κάλυμμα. Ὁ δὲ Κύριος τὸ πνεῦμά ἐστι, οὗ δὲ τὸ πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία. Ὀρθῶς οὖν ἔφασκεν ὁ τῶν ὅλων Θεὸς πρὸς τὸν ἱεροφάντην Μωσέα περὶ τοῦ Ἀαρὼν, ὅτι Λαλῶν λαλήσει αὐτός σοι, καὶ αὐτὸς ἔσται σου στόμα· σὺ δὲ αὐτῷ τὰ πρὸς τὸν Θεόν. Καὶ οὐ δήπου φαμὲν ὅτι Θεῷ προσεχέστερον καὶ μᾶλλον ἐγγὺς παρὰ τὸν Ἐμμανουὴλ ὁ Μωσῆς. Ὁ μὲν γάρ ἐστιν Υἱὸς καὶ ἐκ Θεοῦ Πατρὸς κατὰ φύσιν, ὁ δὲ μεθ' ἡμῶν ἐν οἰκέταις, κἂν εἰ καλοῖτο γνήσιος. Δοκεῖ δέ πως γεγενῆσθαι τὰ πρὸς τὸν Θεὸν αὐτῷ.","english":"But see how the law is not sufficient to rescue from slavery those who are under the intelligible Pharaoh, that is, Satan, nor could the divine Moses have benefited the earth at all, although he won the most radiant glory for virtues, unless Christ were with him and aiding him. And you may learn that this is so and has been truly said by us because of Aaron being yoked together with him. Moses speaks, and Aaron makes the word clear. For unless the law be understood spiritually, with Christ revealing to us the things in it, what is declared will be dark and unclear to the hearers. And indeed the Jews, not having the interpreter of Moses' things, that is, Christ, have remained ignorant. Therefore the divine Paul also said: For until this very day, the same veil remains upon the reading of the Old Testament, not being unveiled, because it is abolished in Christ. But until today, whenever Moses is read, a veil lies upon their heart. But whenever one turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. Correctly, then, the God of all said to the hierophant Moses concerning Aaron, that he will surely speak to you, and he will be your mouth; but you shall be to him the things pertaining to God. And surely we do not say that Moses is closer to God and nearer than Emmanuel. For the one is Son and from God the Father by nature, while the other is among servants with us, even if he be called genuine. Yet somehow the things pertaining to God seem to have belonged to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":466,"ref":"p466","source":"Κεχρημάτικε γὰρ ὑπὸ νόμου ὡς ἄνθρωπος ὁ Χριστὸς, καὶ τετήρηκε τὰ Μωσέως. Περιτέτμηται γὰρ ὀκταήμερος, καὶ τὴν τοῦ διδράχμου συνεισφορὰν ἐποιήσατο, καίτοι κατὰ φύσιν ἐλεύθερος ὢν Υἱός. Ἔφαγε δὲ καὶ τὸ πάσχα, καίτοι πάλιν ὁ αὐτὸς ὢν ὁ ἀμνὸς ὁ ἀληθινὸς ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Ταύτῃτοι Μωσῆς μὲν γεγενῆσθαι λέγεται τὰ πρὸς τὸν Θεὸν αὐτῷ. Ὅτι δὲ ἔμελλε καὶ αὐταῖς ἀπειθεῖν ὁ Ἰσραὴλ ταῖς διὰ Χριστοῦ θεοσημείαις, παραδείξειεν ἂν ὁ Μωσῆς, οὐδὲ αὐτοῖς τοῖς θαύμασιν ἀπονέμων τὴν πίστιν. Τοιγάρτοι Μωσέως πρόσωπον τοῖς ἐξ Ἰσραὴλ περιθήσομεν, ὅτε κέκληνται δι' αὐτοῦ, καὶ τοῖς δι' αὐτοῦ πεπαιδαγώγηνται νόμοις. Οὐκοῦν ὅτι μὴ ἱκανὸς ὁ νόμος τοῖς εἰς λύτρωσιν, ἀπόχρη δὲ ἡμῖν εἰς τοῦτο τὸ τίμιον αἷμα τοῦ Χριστοῦ (δι' αὐτοῦ γὰρ καὶ μόνου νενίκηται ὁ θάνατος), σαφὲς ἂν γένοιτο καὶ μάλα ῥᾳδίως κἀκ τῶνδε δὴ πάλιν. ʹ. Ἀπαίρει γὰρ τῆς Μαδιηναίων ὁ θεσπέσιος Μωσῆς, ἀναλαβὼν τὴν γυναῖκα αὐτοῦ καὶ τὰ παιδία, καὶ καθικνεῖτο λοιπὸν εἰς Αἴγυπτον, ἀποπεραίνων εὖ μάλα τὰ προστεταγμένα παρὰ Θεοῦ. Ἐπειδὴ δὲ ἀφεστήκει λοιπὸν τῆς Αἰγυπτίων οὐ μακρὰν, ἔφη πρὸς αὐτὸν ὁ τῶν ὅλων Θεός· Πορευομένου σου καὶ ἀποστρέφοντος εἰς Αἴγυπτον, ὅρα πάντα τὰ τέρατα ἃ δέδωκα ἐν ταῖς χερσί σου, ποιήσεις αὐτὰ ἐναντίον Φαραώ. Καὶ μεθ' ἕτερα· Σὺ δὲ ἐρεῖς Φαραώ· Τάδε λέγει Κύριος· Υἱὸς πρωτότοκός μου Ἰσραήλ. Εἶπα δέ σοι· Ἐξαπόστειλον τὸν λαόν μου ἵνα μοι λατρεύσῃ. Σὺ δὲ οὐκ ἐβούλου ἐξαποστεῖλαι αὐτούς· ὅρα οὖν, ἐγὼ ἀποκτενῶ τὸν υἱόν σου τὸν πρωτότοκον.","english":"For Christ was given oracles by the law as a man, and he kept the things of Moses. For he was circumcised on the eighth day, and he made the contribution of the didrachma, although by nature he was a free Son. He also ate the Passover, although again he himself was the true lamb who takes away the sin of the world. In this way Moses is said to have become for him the things pertaining to God. But that Israel was also going to disobey the very divine signs wrought through Christ, Moses would show, not even assigning faith to the wonders themselves. Therefore we shall put the person of Moses upon those from Israel, when they have been called through him and have been instructed by the laws given through him. That the law, then, is not sufficient for redemption, but the precious blood of Christ is enough for us for this (for through it alone death has been conquered), would become clear and very easily even from these things again. For the wondrous Moses departed from the Midianites, taking his wife and children, and was now reaching Egypt, fulfilling very well the things commanded by God. But when he was now not far from the Egyptians, the God of all said to him: As you go and return to Egypt, see all the wonders which I have given in your hands; you shall do them before Pharaoh. And after other things: But you shall say to Pharaoh: Thus says the Lord: Israel is my firstborn son. I said to you: Send out my people so that they may serve me. But you were not willing to send them out; see then, I will kill your firstborn son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":467,"ref":"p467","source":"Καὶ ἐγένετο, φησὶν, ἐν τῇ ὁδῷ ἐν τῷ καταλύματι συνήντησεν αὐτῷ ἄγγελος Κυρίου, καὶ ἐζήτει ἀποκτεῖναι αὐτόν. Καὶ λαβοῦσα Σεπφώρα ψῆφον, περιέτεμε τὴν ἀκροβυστίαν τοῦ υἱοῦ αὐτῆς, καὶ προσέπεσε πρὸς τοὺς πόδας αὐτοῦ, καὶ εἶπε· Ἔστη τὸ αἷμα τῆς περιτομῆς τοῦ παιδίου μου. Καὶ ἀπῆλθεν ἀπ' αὐτῆς, διότι εἶπεν· Ἔστη τὸ αἷμα τῆς περιτομῆς τοῦ παιδίου μου. Ἄγγελος γὰρ ἐν εἴδει τῷ καθ' ἡμᾶς ἐπέθρωσκέ τε καὶ ἀνελεῖν ἐπεχείρει, δεδυσώπηται δὲ μόλις, περιτεμούσης Σεπφώρας τὸν υἱὸν αὐτῆς, φημὶ δὲ Γηρσὰμ, ὃς ἦν καὶ πρωτότοκος, διερμηνεύεται δὲ καὶ πάροικος. Τίνα οὖν ὁ ὀλοθρευτὴς ἐπεχείρει ἀνελεῖν, σαφῶς οὐ μεμήνυκε Γράμμα τὸ ἱερόν· ἀλλ' ἢ Μωσέα τυχὸν τῇδε τοῦ παιδίου περιτομῇ, καὶ οὐχ ἑκὼν ἀπελήλαται. Διατρανοῖ δὲ πάλιν ὁ τύπος, ὡς καὶ ἐν τῷ αἵματι τοῦ Χριστοῦ νενίκηται θάνατος. Σέσωσται δὲ τῶν πατέρων ἡ ἁγία πληθὺς, μᾶλλον δὲ σύμπαν τὸ ἄνωθέν τε καὶ πρὸ αὐτοῦ γένος. Ἀπέθανε γὰρ ὑπὲρ πάντων, καὶ ὁ πάντων ἐν αὐτῷ λέλυται θάνατος. Οὐ γὰρ ἐν αἵματι προφητῶν, ἀλλ' ἐν τῷ αἵματι τοῦ Χριστοῦ τοῦ νεωτάτου καὶ μετ' αὐτοῦ διαδιδράσκομεν τὸν ὀλοθρευτήν. Εἰς τοῦτο γὰρ, φησὶν, ὁ Χριστὸς ἀπέθανε καὶ ἔζησεν, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ. Εἰ δὲ μὴ λέγοιτο τῷ Γηρσὰμ ἐπιθρώσκειν ὁ ὀλοθρευτὴς, καὶ οὐχὶ δὴ μᾶλλον τῷ μακαρίῳ Μωσῇ, πάλιν ἐκεῖνο συνήσεις. Οὐ γὰρ διὰ τῆς κατὰ νόμον περιτομῆς, τουτέστι, τῆς κατὰ σάρκα καὶ","english":"And it came to pass, it says, in the way at the lodging place, the angel of the Lord met him and sought to kill him. And Zipporah took a stone and circumcised the foreskin of her son, and fell at his feet and said, \"The blood of the circumcision of my child has stood.\" And he departed from her, because she said, \"The blood of the circumcision of my child has stood.\" For the angel, in form like ours, was leaping upon him and attempted to destroy him, but was scarcely entreated, when Zipporah circumcised her son—I mean Gershom, who was also the firstborn, and is interpreted as \"sojourner.\" Now whom the destroyer attempted to destroy, the sacred Scripture has not clearly indicated; but perhaps it was Moses, and he was driven off unwillingly by the circumcision of the child here. Again the type makes clear that death has also been conquered in the blood of Christ. And the holy multitude of the fathers has been saved, or rather the whole race both above and before him. For he died for all, and the death of all has been loosed in him. For not in the blood of prophets, but in the blood of Christ, the youngest, and with him we escape the destroyer. For to this end, it says, Christ died and lived, that he might be Lord both of the dead and of the living. But if the destroyer is not said to leap upon Gershom, and not rather upon the blessed Moses, you will again understand that other point. For not through the circumcision according to the law, that is, the circumcision according to the flesh and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":468,"ref":"p468","source":"αἰσθητῆς ἀπελήλαται θάνατος, ἀλλὰ διὰ τῆς ἐν Χριστῷ, διὰ πνεύματος, ἣν ἐνήργηκεν ἐν τῷ πρωτοτόκῳ καὶ νέῳ λαῷ, καὶ τῷ παροίκῳ μὲν ἐπὶ γῆς, ἐπιγραφομένῳ δὲ πάλιν τῆς ἄνω καὶ οὐρανικῆς· ἣν ἡ νοητὴ Σεπφώρα, τουτέστιν ἡ Ἐκκλησία, ἡ ἐκ Μαδιάμ τε καὶ ἐξ ἐθνῶν, περιτέτμηκε ψήφῳ. Τύπος δ' ἂν εἴη καὶ αὕτη τοῦ πνεύματος, διά τοι τὸ παναλκές τε καὶ ἄθραυστον, καὶ μὴν ὅτι καὶ ἐκ πέτρας. Χριστοῦ γὰρ τὸ πνεῦμα· Πέτρα δὲ ὁ Χριστὸς, καθὰ καὶ ὁ σοφὸς γράφει Παῦλος. Ἰστέον δὲ ὅτι καὶ ὁ μετὰ Μωσέα πάλαι γενόμενος Ἰησοῦς, μαχαίραις πετρίναις περιέτεμε τοὺς υἱοὺς Ἰσραὴλ, τὴν ἀχειροποίητον ἐν Χριστῷ διὰ περιτομὴν αἰνιγματωδῶς ἡμῖν σημαίνων, ὑφ' ἢν καὶ ἡττᾶται θάνατος, ἥπερ ἐστὶν ἡ νοητὴ τῆς κακίας περιτομὴ, φαυλότητός τε καὶ ἡδονῶν ἀπόθεσις. Περὶ γὰρ τῆς κατὰ σάρκα περιτομῆς, ὁ θεῖος ἡμῖν γράφει Παῦλος· Ἡ περιτομὴ οὐδέν ἐστι. Σοφὸς δὲ ἡμῖν καὶ ἱερὸς ἀνακέκραγε λόγος· Περιτμήθητε τῷ Χριστῷ, δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα, σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΗΝ ΕΞΟΔΟΝ ΒΙΒΛΙΟΝ Γʹ. Περὶ τῆς παταχθείσης πέτρας. αʹ. Εἰσέλθετε διὰ τῆς στενῆς πύλης, τοῖς ἑαυτοῦ φίλοις ἐπεφώνει Χριστός· στενὴν μὲν, οἶμαι, πύλην καὶ τεθλιμμένην εἰσβολὴν τὸ τληπαθὲς ὀνομάζων, καὶ τὴν τοῦ λόγου παντὸς ἀξίαν ὑπομονὴν, καθ' ἣν ἂν γένοιτο καὶ μάλα πλουσίως τὸ εὐδοκιμεῖν δύνασθαι τοῖς τὰ ἄνω φρονεῖν ᾑρημένοις, καταφαιδρύνεσθαί τε γυμνάσμασι τοῖς εἰς εὐψυχίαν καὶ ἀρετήν. Ὥσπερ γὰρ τὸ ἀριστεύειν ἐν μάχαις, τῇ τοῦ ὁπλιτεύοντος εὐανδρίᾳ μαρτυρεῖ·","english":"Death has been driven away from the perceptible, but through the circumcision in Christ, through the Spirit, which he worked in the firstborn and new people, and in the one who is a sojourner on earth but is again inscribed as belonging to the things above and heavenly; which the noetic Zipporah, that is, the Church, the one from Midian and from the Gentiles, has circumcised with a stone. And this too would be a type of the Spirit, both because of its all-powerfulness and unbreakableness, and indeed because it is also from a rock. For the Spirit is Christ's; and the Rock is Christ, as also the wise Paul writes. But one must know that also Joshua, who came to be after Moses long ago, circumcised the sons of Israel with stone knives, mystically signifying to us the circumcision made without hands in Christ, by which death also is defeated, which is the noetic circumcision of evil, the putting away of wickedness and pleasures. For concerning circumcision according to the flesh, the divine Paul writes to us: Circumcision is nothing. And the wise and sacred word has cried out to us: Be circumcised in Christ, through whom and with whom be the glory to God and the Father, with the Holy Spirit, unto the ages of ages. Amen. Of the Glaphyra on Exodus, Book 3. Concerning the struck rock. 1. Enter through the narrow gate, Christ cried out to his own friends; calling the narrow gate, I think, and the constricted entrance the suffering of affliction, and the endurance worthy of every word, according to which it would be possible, and very richly so, for those who have chosen to think on things above to be well reputed, and to be made radiant by exercises for courage and virtue. For just as to be best in battles bears witness to the manliness of the one who bears arms;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":469,"ref":"p469","source":"οὕτω τὸν εὐσθενῆ καὶ γενναῖον, εἴς γε τὸ δύνασθαι, φημὶ, τὴν ἁνδάνουσαν τῷ Θεῷ ἀρετὴν κατορθοῦν, λαμπρὸν, καὶ περιφανῆ, καὶ παντὸς ἐπαίνου μεμεστωμένον ἀποφήνειεν ἂν τὸ εὖ μάλα δύνασθαι διενεγκεῖν τοὺς ἐκ τοῦ πειράζεσθαι πόνους. Καὶ γοῦν τοῦ Σωτῆρος ὁ μαθητὴς, ὅτι πάντη τε καὶ πάντως ὁ τοιοῦτος ἀπόβλεπτος ἔσται, πεπληροφόρηκε λέγων· Μακάριος ἄνθρωπος ὃς ὑπομείνῃ πειρασμὸν, ὅτι δόκιμος γενόμενος, λήψεται τὸν στέφανον τῆς ζωῆς. Οἱ δὲ δὴ πρὸς τοῦτο λοιπὸν εὐσθενείας ἐληλακότες, καὶ τὴν οὔτω περιφανῆ δόξαν ἀράμενοι λέγουσιν, ὅτι Ἐδοκίμασας ἡμᾶς, ὁ Θεὸς, ἐπύρωσας ἡμᾶς, ὡς πυροῦται τὸ ἀργύριον. Ἔθου θλίψεις ἐπὶ τὸν νῶτον ἡμῶν. Ἐπεβίβασας ἀνθρώπους ἐπὶ τὰς κεφαλὰς ἡμῶν. Διήλθομεν διὰ πυρὸς καὶ ὕδατος, ἐδοκίμασας ἡμᾶς εἰς ἀνάψυξιν. Ἐκτελευτᾷ γὰρ ὁ πόνος εἰς τρυφὴν, καὶ ἀνευρύνουσιν αἱ θλίψεις τοῖς ἀθλοῦσι γενναίως τὴν εὐθεῖαν ὁδόν. Οἶδε μὲν τὰ πάντα πρὶν γενέσεως αὐτῶν ὁ τῶν κρυπτῶν γνώστης, τουτέστι Θεός (Γυμνὰ γὰρ αὐτῷ τὰ πάντα καὶ τετραχηλισμένα)· περιμένει δὲ τῶν πραγμάτων τὸ πέρας, καὶ τὸ τῶν πειραζομένων κατὰ καιροὺς εὐσθενές· ἵνα μὲν φαίνοιντο μὴ μόνον αὐτῷ κατὰ πρόγνωσιν ἄξιοι γερῶν, κατακροτοῖεν δὲ μᾶλλον ὡς ἠριστευκότας, καὶ διὰ πραγμάτων αὐτῶν ἐπ' ἀρετῇ μεμαρτυρημένους, ἄγγελοί τε καὶ ἄνθρωποι. Διὰ τοῦτο καὶ ὁ μακάριος Παῦλος περὶ αὐτοῦ τε καὶ τῶν ἄλλων ἁγίων φησὶν, ὡς ἠθληκότων εὖ μάλα καὶ νενικηκότων, ὅτι Θέατρον ἐγενήθησαν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις.","english":"Thus he would make the man who is strong and noble—strong, I mean, to accomplish the virtue that pleases God—bright and illustrious and filled with all praise, by his being very well able to endure the labors that come from being tested. And indeed the Savior's disciple has assured us that such a man will be altogether and in every way worthy of regard, saying: Blessed is the man who endures temptation, because when he has been proved, he will receive the crown of life. And those who have by now been driven on to this strength, and have taken up the glory so illustrious, say: You have tested us, O God; you have tried us with fire, as silver is tried with fire. You have laid afflictions on our back. You have set men over our heads. We have passed through fire and water; you have tested us for refreshment. For labor ends in luxury, and afflictions widen the straight road for those who strive nobly. The knower of hidden things—that is, God—knows all things before their coming to be (for all things are naked and laid bare to him); but he waits for the outcome of events, and for the strength shown by those who are tested in due season, so that they may appear worthy of rewards not only to him by foreknowledge, but may rather be applauded as having played the champion's part, and as having been testified to in virtue by their very deeds, both by angels and by men. For this reason the blessed Paul also says concerning himself and the other saints, as those who have striven well and conquered: that they became a spectacle to the world, both to angels and to men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":470,"ref":"p470","source":"Δοκιμάζεται τοίνυν πολυτρόπως ὁ Ἰσραὴλ, ἵνα κἂν εἰ φαίνοιτο νοσῶν ἔτι τὸ ἄναλκι, θαυμάζοιτο μὲν ἐπὶ πολλῇ λίαν ἡμερότητι Θεὸς, πλημμελοῦντας ἀνεχόμενος· σκιαγραφοῖτο δὲ μᾶλλον ἡμῖν ἐφ' ἑκάστῳ τῶν συμβεβηκότων τὸ μυστήριον. Ἄρτι μὲν οὖν τὸν ἐπί τε τῇ ὀρτυγομήτρᾳ καὶ μέντοι καὶ τῷ μάννα διαπεράσαντες λόγον, οὐ μετρίως κατηῤῥωστηκότα τὸ ἀδρανὲς καὶ φιλήδονον διεδείκνυμεν τὸν Ἰσραήλ. Ἀλλ' ἰδοὺ πάλιν καὶ οὐκ εἰς μακρὰν παροτρύνων ὁρᾶται. Γέγραπται γὰρ οὕτω πάλιν· Καὶ ἀπῆρε πᾶσα ἡ συναγωγὴ υἱῶν Ἰσραὴλ ἐκ τῆς ἐρήμου Σὶν, κατὰ παρεμβολὰς αὐτῶν διὰ ῥήματος Κυρίου, καὶ παρενέβαλον ἐν Ῥαφιδεῖν· οὐκ ἦν δὲ ὕδωρ τῷ λαῷ πιεῖν. Καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωσῆν λέγοντες· Δὸς ἡμῖν ὕδωρ, ἵνα πίωμεν. Καὶ εἶπεν αὐτοῖς Μωσῆς· Τί λοιδορεῖσθέ μοι; καὶ τί πειράζετε Κύριον; Ἐδίψησε δὲ λαὸς ὕδατι ἐκεῖ, καὶ ἐγόγγυζεν ὁ λαὸς ἐπὶ Μωσῆν λέγοντες· Ἵνα τί τοῦτο ἀνεβίβασας ἡμᾶς ἐξ\n\nΑἰγύπτου, ἀποκτεῖναι ἡμᾶς καὶ τὰ τέκνα ἡμῶν, καὶ τὰ κτήνη ἡμῶν τῷ δίψει; Ἐβόησε δὲ Μωσῆς πρὸς Κύριον, λέγων· Τί ποιήσω τῷ λαῷ τούτῳ; ἔτι μικρὸν καὶ καταλιθοβολήσουσί με. Καὶ εἶπε Κύριος πρὸς Μωσῆν· Προπορεύου τοῦ λαοῦ τούτου. Λαβὲ δὲ μετὰ σεαυτοῦ ἀπὸ τῶν πρεσβυτέρων τοῦ λαοῦ, καὶ τὴν ῥάβδον ἐν ᾗ ἐπάταξας τὸν ποταμὸν, λαβὲ ἐν τῇ χειρί σου, καὶ πορεύου. Ἰδοὺ ἐγὼ ἕστηκα ἐκεῖ πρὸ τοῦ ἐλθεῖν ἐπὶ τῆς πέτρας ἐν Χωρήβ. Καὶ πατάξεις τὴν πέτραν, καὶ ἐξελεύσεται ὕδωρ ἐξ αὐτῆς, καὶ πίεται ὁ λαός μου.","english":"Israel, then, is tested in many ways, so that even if he still appears to be sick in his weakness, God might be admired for his exceedingly great gentleness in bearing with those who do wrong, and the mystery might be sketched out for us more fully in each of the events that occurred. Just now, having gone through the account of the quail and indeed of the manna, we showed that Israel was not a little sick with weakness and love of pleasure. But behold, again, and not after a long time, he is seen being stirred up. For it is written again thus: And all the congregation of the sons of Israel set out from the wilderness of Sin, by their camps, through the word of the Lord, and they encamped in Rephidim; and there was no water for the people to drink. And the people quarreled with Moses, saying, Give us water, that we may drink. And Moses said to them, Why do you quarrel with me? And why do you test the Lord? And the people thirsted for water there, and the people grumbled against Moses, saying, Why is this, that you brought us up out of Egypt, to kill us and our children and our cattle with thirst? And Moses cried out to the Lord, saying, What shall I do with this people? Yet a little while and they will stone me. And the Lord said to Moses, Go before this people. And take with you some of the elders of the people, and the rod with which you struck the river, take in your hand, and go. Behold, I stand there before you come to the rock in Horeb. And you shall strike the rock, and water shall come out of it, and my people shall drink.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":471,"ref":"p471","source":"Ἐποίησε δὲ Μωσῆς οὕτως ἐναντίον τῶν υἱῶν Ἰσραὴλ, καὶ ἐπωνόμασε τὸ ὄνομα τοῦ τόπου ἐκείνου, Πειρασμὸν καὶ λοιδόρησιν, διὰ τὴν λοιδόρησιν τῶν υἱῶν Ἰσραὴλ, καὶ διὰ τὸ πειράζειν Κύριον λέγοντες· Εἰ ἔστι Κύριος ἐν ἡμῖν, ἢ οὔ; Καὶ ταυτὶ μὲν ἡμῖν ἐν τῇ Ἐξόδῳ τὸ θεῖον ἔφη χρησμῴδημα· κατακερματιεῖ δὲ ὥσπερ ἐν τοῖς Ἀριθμοῖς εὐρυτέραν ἀφήγησιν, ἣν καὶ ἀναγκαῖον οἶμαι παρενεγκεῖν, ὡς ἂν ἕκαστα βασανίζοντες ὀρθῶς καὶ ἀπεξεσμένως, ἀποχρῶσαν ἔχωμεν τῶν πάλαι γεγονότων τυπικῶς τὴν εἴδησιν, καὶ πρός γε δὴ τούτοις, τῆς πνευματικῆς θεωρίας τὸ κάλλος. Γέγραπται δὴ οὖν· Καὶ ἦλθον οἱ υἱοὶ Ἰσραὴλ, καὶ πᾶσα ἡ συναγωγὴ εἰς τὴν ἔρημον Σὶν, ἐν τῷ μηνὶ τῷ πρώτῳ, καὶ κατέμεινεν ὁ λαὸς ἐν Καδὴς, καὶ ἐτελεύτησεν ἐκεῖ Μαριὰμ, καὶ ἐτάφη ἐκεῖ. Καὶ οὐκ ἦν ὕδωρ τῇ συναγωγῇ, καὶ συνηθροίσθησαν ἐπὶ Μωσῇ καὶ Ἀαρών. Καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωσῆν, λέγοντες· Ὄφελον ἀπωλόμεθα ἐν τῇ ἀπωλείᾳ τῶν ἀδελφῶν ἡμῶν ἔναντι Κυρίου! Καὶ ἵνα τί ἤγαγες τὴν συναγωγὴν Κυρίου εἰς τὴν ἔρημον ταύτην ἀποκτεῖναι ἡμᾶς καὶ τὰ τέκνα ἡμῶν; Καὶ ἵνα τί τοῦτο ἀνηγάγετε ἡμᾶς ἐξ Αἰγύπτου παραγενέσθαι εἰς τὸν τόπον τὸν πονηρὸν τοῦτον; Τόπος οὗ οὐ σπείρεται, οὐδὲ συκαῖ, οὐδὲ ἄμπελοι, οὐδὲ ῥοαὶ, οὐδὲ ὕδωρ [ἔστι] πιεῖν. Καὶ ἦλθε Μωσῆς καὶ Ἀαρὼν ἀπὸ προσώπου τῆς συναγωγῆς ἐπὶ τὴν θύ ραν τῆς σκηνῆς τοῦ μαρτυρίου. Καὶ ἔπεσαν ἐπὶ πρόσωπον, καὶ ὤφθη ἡ δόξα Κυρίου πρὸς αὐτούς. Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν λέγων·","english":"Moses did so before the sons of Israel, and he named the name of that place Temptation and Reviling, because of the reviling of the sons of Israel, and because they tempted the Lord, saying, \"Is the Lord among us, or not?\" And these things the divine oracle said to us in Exodus; but in Numbers, as it were, it will set forth a fuller narrative, which I think it is also necessary to cite, so that by examining each point rightly and with precision, we may have sufficient knowledge of what happened long ago in a typological sense, and in addition to these things, the beauty of spiritual contemplation. It is written, then: And the sons of Israel came, and all the congregation, into the wilderness of Sin, in the first month, and the people remained at Kadesh, and Miriam died there, and was buried there. And there was no water for the congregation, and they gathered together against Moses and Aaron. And the people reviled Moses, saying, \"Would that we had perished in the destruction of our brothers before the Lord! And why did you bring the congregation of the Lord into this wilderness to kill us and our children? And why did you bring us up out of Egypt to come to this evil place? A place where there is no sowing, nor fig trees, nor vines, nor pomegranates, nor water to drink.\" And Moses and Aaron came from the presence of the congregation to the door of the tabernacle of witness. And they fell on their face, and the glory of the Lord appeared to them. And the Lord spoke to Moses, 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":472,"ref":"p472","source":"Λαβὲ τὴν ῥάβδον, καὶ ἐκκλησίασον τὴν συναγωγὴν, σὺ καὶ Ἀαρὼν ὁ ἀδελφός σου, καὶ λαλήσατε πρὸς τὴν πέτραν ἐναντίον αὐτῶν, καὶ δώσει τὰ ὕδατα αὐτῆς· καὶ ἐξοίσετε αὐτοῖς ὕδωρ ἐκ τῆς πέτρας, καὶ ποτιεῖτε τὴν συναγωγὴν καὶ τὰ κτήνη αὐτῶν. Καὶ ἔλαβε Μωσῆς τὴν ῥάβδον τὴν ἀπέναντι Κυρίου, καθὰ συνέταξε Κύριος, καὶ ἐξεκκλησίασε Μωσῆς καὶ Ἀαρὼν τὴν συναγωγὴν ἀπέναντι τῆς πέτρας. Καὶ εἶπε πρὸς αὐτούς· Ἀκούσατέ μου οἱ ἀπειθεῖς· μὴ ἐκ τῆς πέτρας ταύτης ἐξάξομεν ὑμῖν ὕδωρ; Καὶ ἐπάρας Μωσῆς τὴν χεῖρα αὐτοῦ, ἐπάταξε τὴν πέτραν τῇ ῥάβδῳ δίς· καὶ ἐξῆλθεν ὕδωρ πολὺ, καὶ ἔπιεν ἡ συναγωγὴ, καὶ τὰ κτήνη αὐτῶν. Καὶ εἶπε Κύριος πρὸς Μωσῆν καὶ Ἀαρών· Ὅτι οὐκ ἐπιστεύσατε ἁγιάσαι με ἐναντίον τῶν υἱῶν Ἰσραὴλ, διὰ τοῦτο οὐκ εἰσάξετε ὑμεῖς τὴν συναγωγὴν ταύτην εἰς τὴν γῆν ἣν ἔδωκα αὐτοῖς. Τοῦτο τὸ ὕδωρ ἀντιλογίας, ὅτι ἐλοιδορήθησαν οἱ υἱοὶ Ἰσραὴλ ἔναντι Κυρίου, καὶ ἡγιάσθη ἐν αὐτοῖς. Ἤεσαν μὲν γὰρ δι' ἠπείρου ξηρᾶς, καὶ πολλὴν διψάδα παραθέοντες γῆν, εἶτα τοῖς ἐκ τῆς ὁδοιπορίας ἐναλύοντες πόνοις, καὶ εἰ βραχύ τι γένοιτο τῶν εἰωθότων λυπεῖν, δυσφόρητον ἐποιοῦντο κατά τε Μωσέως καὶ Ἀαρὼν τὴν καταβοήν. Πλείστης δὲ ὅσης καὶ ἀξιαγάστου θεοσημίας θεωροὶ γεγονότες, καὶ τῆς θείας δυνάμεως τὴν ὑπεροχὴν διὰ πείρας αὐτῆς ἐκμεμαθηκότες, ἐδεδίεσαν ἔτι μὴ ἄρα πως ἀτονήσῃ πρὸς τὸ χρῆναί φημι διανέμειν τὰ ζωαρκῆ, καὶ πανταχόθεν αὐτοῖς ἐκπορίζειν τὰ ἐδώδιμα, καὶ τὰς τῶν ὑδάτων ποιεῖσθαι χορηγίας· ἀλλ' ἡττῶνται τῆς ὀλιγοψυχίας, μειρακιώδη καὶ ἄνανδρον ἔχοντες νοῦν·","english":"Take the rod, and assemble the congregation, you and Aaron your brother, and speak to the rock before them, and it will give its waters; and you shall bring out for them water from the rock, and you shall give drink to the congregation and their cattle. And Moses took the rod that was before the Lord, just as the Lord commanded, and Moses and Aaron assembled the congregation before the rock. And he said to them: Hear me, you disobedient ones; shall we not bring out water for you from this rock? And Moses lifted up his hand and struck the rock with the rod twice; and much water came out, and the congregation drank, and their cattle. And the Lord said to Moses and Aaron: Because you did not believe to sanctify me before the sons of Israel, for this reason you shall not bring this congregation into the land that I gave to them. This is the water of contention, because the sons of Israel reviled before the Lord, and he was sanctified among them. For they had gone through dry land, and passing by a land of great thirst, then dissolving under the labors of the journey, and if anything slight of the things accustomed to grieve them should happen, they made their outcry against Moses and Aaron hard to bear. And though they had become spectators of the greatest and most admirable divine signs, and had learned by experience the surpassing nature of the divine power, they still feared lest perhaps it might grow weak with respect to what I call the need to distribute the life-sustaining things, and to provide them with food from every side, and to make the supplies of waters; but they are defeated by faint-heartedness, having a childish and unmanly mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":473,"ref":"p473","source":"καὶ εἰ μικροῦ λάβοιτό τινος τοῦ πεφυκότος ἀνιᾷν, ἐπιπηδῶσιν εὐθὺς τῷ παιδαγωγῷ, καὶ κατακεκράγασιν ἀνοσίως, ὅτι καὶ γέγονεν ὅλως μεσίτης αὐτοῖς, καὶ κέκληνται δι' αὐτοῦ πρὸς ἐλευθερίαν. Μακαρίζουσι δὲ τοὺς ταῖς προλαβούσαις ὀλιγοψυχίαις ὀλωλότας, ὅτι τῶν ἐν Αἰγύπτῳ κρεῶν ἐπιθυμίᾳ ἦσαν ἐνειλημμένοι· εἶτα τὴν ὀλέθριον κατεδηδοκότες ὀρτυγομήτραν, θανάτῳ κατεδικάζοντο. Διὰ τοῦτό φασιν Ὄφελον ἀπεθάνομεν ἐν τῇ ἀπωλείᾳ τῶν ἀδελφῶν ἡμῶν, ἔναντι Κυρίου. Καὶ ἵνα τί ἀνηγάγετε\n\nεἰς τὴν ἔρημον ταύτην, ἀποκτεῖναι ἡμᾶς καὶ τὰ κτήνη ἡμῶν; Ὣ τῆς κακανδρίας, ὡς ἀτληπαθὲς τὸ φρόνημα, καὶ πολὺ πρόχειρος εἰς ἀκηδίαν ὁ νοῦς! Δεδιψηκόσι βραχὺ τὰ ἐν Αἰγύπτῳ δεινὰ τῶν παρὰ Θεοῦ λοιπὸν ἐν ἀμείνοσιν ἦν· καὶ γλυκὺς μὲν ἤδη πως ὁ πάλαι πικρὸς τῆς δουλείας ζυγός· δύσοιστος δὲ οὐκέτι, καίτοι σκληρὸς ὑπάρχων ὁ Φαραώ· οὐκ ἀπηχθημένος ὁ πηλὸς, οὐδὲ ἡ τῶν ἐργοδιωκτῶν ἀγριότης, ἀλλ' ἡδέα πάντα λοιπόν. Καθικέσθαι γὰρ εἰς τοῦτο μωρίας αὐτοὺς τὸ τῆς διανοίας ἀδρανὲς ἀναπείθει. Ἄκουε δὲ, εἰ δοκεῖ, καὶ τὰ τῆς Μωσέως μεσιτείας ἐγκλήματα· Ἵνα τί γὰρ, τοῦτό φασιν, ἐξηγάγετε ἡμᾶς ἐξ Αἰγύπτου παραγενέσθαι εἰς τὸν τόπον τὸν πονηρὸν τοῦτον; Τόπος, οὗ οὐ σπείρεται, οὐδὲ συκαῖ, οὐδὲ ἄμπελοι, οὐδὲ ῥοαὶ, οὐδὲ ὕδωρ ἔστι πιεῖν. Ἄθρει ὤσπερ ὑποφέρεται πρὸς ἀνανδρίαν, καὶ διανένευκε μὲν ἀσχέτως εἰς προσκαίρους ἡδονὰς, μεταποιεῖται δὲ λίαν τέρψεων κοσμικῶν· καὶ γαστρὸς μὲν ἀποδέχεται κόρον. Διαπτύει δὲ τὴν ἐλπίδα. καὶ τῆς τοῖς πατράσιν ἐπηγγελμένης οὐ κατέχεται γῆς·","english":"And if they can lay hold of even a small thing of the kind that naturally causes pain, they leap at once upon the pedagogue and cry out impiously that he has become a mediator for them at all, and that through him they have been called to freedom. And they count blessed those who perished by the faint-heartedness that came before, because they had been entangled in a desire for the flesh-pots of Egypt; then, having devoured the deadly quail, they were condemned to death. For this reason they say, Would that we had died in the destruction of our brothers before the Lord. And why did you bring us up into this wilderness, to kill us and our cattle? O what malice, how unbearable is the disposition, and how very ready the mind is for despondency! When they thirsted a little, the evils in Egypt were henceforth better in their eyes than the things from God; and the yoke of slavery, once bitter, was now somehow sweet; and Pharaoh, though harsh, was no longer hard to bear; the clay was not hated, nor the savagery of the taskmasters, but all things were now pleasant. For the sluggishness of their understanding persuades them to arrive at such a depth of folly. But hear, if you please, also the accusations against the mediation of Moses: For why, they say, did you bring us out of Egypt to come to this evil place? A place where there is no sowing, nor fig trees, nor vines, nor pomegranates, nor water to drink. Observe how he is carried away, as it were, toward cowardice, and nods irresistibly toward temporary pleasures, and is greatly taken with worldly delights; and he accepts the satiety of the belly. But he spits out hope, and does not hold fast to the land promised to the fathers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":474,"ref":"p474","source":"οὐκ ἐννοῶν ὅτι πάντη τε καὶ πάντως τὰ τῶν χαρισμάτων ἐξαίρετα μεσολαβοῦσι πόνοι. Οὐδὲ γὰρ ἀνιδρωτὶ κατακτήσαιτό τις τὰ κάλλιστα τῶν γερῶν. Οὐκ οἶδεν οὖν ὁ Ἰσραὴλ ἀριστεύειν, οὐδὲ ταῖς τῶν παθῶν προσβολαῖς ἀντεξάγειν νεανικῶς. Ἐπεὶ μηδὲ τοῖς ἐν νόμῳ τὸ χρῆμα τετήρητο· προητοίμαστο δὲ μᾶλλον τοῖς ἐν Χριστῷ. Ἀλλ' ἧν μὲν εἰκὸς ἀγανακτοῦντα Θεὸν, μηδὲ τῆς ὑδάτων αὐτοὺς ἀξιῶσαι χορηγίας· ἵνα δὲ καίπερ εἰς τοῦτο καθιγμένοι σκαιότητος, καὶ δι' ἑτέρων εἰς πίστιν ὠφελοῖντο θαυμάτων, προστάττεται Μωσῆς κατακροῦσαι τῇ ῥάβδῳ τὴν πέτραν. Ἀλλ' οὐκ ἠγνόει Θεὸς ὅτι ταῖς τῶν δήμων ἐπαναστάσεσιν ὀλιγοψυχήσας βραχὺ, καὶ αὐτὸς ὀκλάσει περὶ τὴν πίστιν. Διὰ τοῦτό φησιν ἐν μὲν τῇ Ἐξόδῳ· Λαβὲ μετὰ σεαυτοῦ ἀπὸ τῶν πρεσβυτέρων τοῦ λαοῦ, καὶ τὴν ῥάβδον ἐν ᾗ ἐπάταξας τὸν ποταμὸν, λαβὲ ἐν τῇ χειρί σου, καὶ πορεύσῃ. Ἰδοὺ ἐγὼ ἕστηκα ἐκεῖ, πρὸ τοῦ σὲ ἐλθεῖν ἐπὶ τῆς πέτρας ἐν Χωρὴβ, καὶ πατάξεις τὴν πέτραν, καὶ ἐξελεύσεται ἐξ αὐτῆς ὕδωρ, καὶ πινέτω ὁ λαός μου. Ἐν δὲ τοῖς Ἀριθμοῖς· Λαβὲ τὴν ῥάβδον, καὶ ἐκκλησίασον τὴν συναγωγὴν, σὺ καὶ Ἀαρὼν ὁ ἀδελφός σου. Καὶ λάλησον πρὸς τὴν πέτραν ἐναντίον αὐτῶν, καὶ δώσει τὰ ὕδατα αὐτοῖς. Καὶ ἐξοίσετε αὐτοῖς ὕδωρ ἐκ τῆς πέτρας, καὶ ποτιεῖτε τὴν συναγωγήν. Ἐπιτήρησον ὅτι βεβαιῶν εἰς πίστιν πρὸς ἀνάμνησιν τῆς ἐν Αἰγύπτῳ τερατουργίας ἀποφέρει λέγων· Λαβὲ τὴν ῥάβδον ἐν τῇ χειρί σου, ἐν ᾗ ἐπάταξας τὸν ποταμόν. Ὡς λέγων· Ἡ ῥάβδος μέγαν μεταβάλλουσα ποταμὸν εἰς αἷμα ἀῤῥήτῳ δυνάμει τοῦ τὰ τοιάδε κατορθοῦντος Θεοῦ ἐξοίσει λίαν εὐκόλως καὶ ἐκ τῆς πέτρας τὸ ὕδωρ.","english":"not understanding that the excellent things of the gifts are mediated altogether and in every way by labors. For no one could acquire the finest of prizes without sweat. Israel, then, does not know how to excel, nor to resist the assaults of the passions with youthful vigor. Since indeed the matter had not been preserved for those under the law; but it had been prepared beforehand rather for those in Christ. But it was fitting that God, being provoked, should not deem them worthy even of the supply of waters; but so that, although they had come to such a degree of stupidity, they might be benefited unto faith through other wonders, Moses is commanded to strike the rock with the rod. But God did not fail to know that he too, having been faint-hearted a little at the uprisings of the peoples, would waver concerning the faith. Therefore he says in Exodus: Take with you from the elders of the people, and take in your hand the rod with which you struck the river, and you shall go. Behold, I stand there, before you come to the rock in Horeb, and you shall strike the rock, and water shall come out of it, and my people shall drink. And in Numbers: Take the rod, and assemble the congregation, you and Aaron your brother. And speak to the rock before them, and it shall give them the waters. And you shall bring out for them water from the rock, and you shall give the congregation to drink. Observe that, confirming them unto faith, he brings forward in remembrance the wonder-working in Egypt, saying: Take in your hand the rod with which I struck the river. As if saying: The rod that turned a great river into blood by the ineffable power of God who accomplishes such things will bring forth the water from the rock very easily.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":475,"ref":"p475","source":"Εἶτα καθ' ἕτερον ἐμπεδοῖ τρόπον ὑπενεγκὼν, Ἰδοὺ ἐγὼ ἕστηκα ἐκεῖ. Οὐ γὰρ μόνος ἔσῃ, φησὶν, οὐδὲ σὺ τοῦ θαύματος ἀποτελεστὴς εἴης πάλιν· ἀλλ' ἐγὼ τὴν πέτραν μητέρα πολλῶν ἀποδείξω ναμάτων, προευτρεπιῶ τὸ θαῦμα, καὶ περιμενῶ τὴν σὴν ὑπουργίαν. Λάλησον τῇ πέτρᾳ, καὶ τῶν ῥημάτων ἰσχὺς ἔσομαι ἐγώ. Ἀλλὰ καίτοι ταῖς τοιαύταις φωναῖς ἐπιθαρσῆσαι δέον, ἠτόνησεν ὁ Μωσῆς. Ἔφη γάρ· Ἀκούσατέ μου οἱ ἀπειθεῖς· μὴ ἐκ τῆς πέτρας ταύτης ἐξάξομεν ὑμῖν ὕδωρ; Εἶτα τύπτει τῇ ῥάβδῳ τὴν ἀκρότομον δίς· ὡς γὰρ ἐσομένου μηδενὸς τῶν προσδοκωμένων, κᾶν εἰ καταπαίοιτο τυχὸν ἡ πέτρα. Πέπληχε δίς· καίτοι τὰ ἐν Αἰγύπτῳ μεταστοιχειώσας εἰς αἷμα, διὰ τοῦ τὴν ῥάβδον ἀποκτεῖναι προσάπαξ. Πλὴν ἐδίδου τὸ νᾶμα Θεὸς, καίτοι διὰ τούτων οὐ μετρίως παρωργισμένος· ἵνα μὴ δόκησις ἀσθενείας αὐτοῦ καταγράφοιτο παρά γε ταῖς τῶν ἀσυνέτων ὑποψίαις. Ἐπιτιμᾶται δὲ, φησὶν, ὁ Μωσῆς· Οὐκ εἰσάξετε γὰρ αὐτοὶ, φησὶν, τὴν συναγωγὴν ταύτην, εἰς τὴν γῆν ταύτην, ἣν ἔδωκα αὐτοῖς, ὅτι οὐκ ἐπιστεύσατε τοῦ ἁγιάσαι με ἐναντίον τῶν υἱῶν Ἰσραήλ. Ἄγε δὴ οὖν πάλιν εἰς τὸ Χριστοῦ μυστήριον τὸ τῆς ἱστορίας μεταπλάττοντες σχῆμα, τὰ εἰκότα λέγωμεν, τὰς θείας ἰχνηλατοῦντες Γραφὰς, καὶ τῶν ἐννοιῶν τὴν δύναμιν πρὸς τοῖς ἱεροῖς Γράμμασιν εὗ μάλα δοκοῦν ἀπορθοῦν σπουδάζοντες. βʹ. Οὐκοῦν ἐν μηνὶ τῷ πρώτῳ τεθνεώσης τῆς Μαριὰμ, δεδίψηκεν ὁ λαός. Εἶτα Θεοῦ προστάττοντος, καταπαίει τῇ","english":"Then he confirms it in another way, adding, \"Behold, I will stand there.\" For you will not be alone, he says, nor would you again be the one to accomplish the wonder; but I will show the rock to be the mother of many waters, I will prepare the wonder beforehand, and I will await your service. Speak to the rock, and I will be the power of the words. But although he ought to have taken courage from such voices, Moses grew faint. For he said: \"Hear me, you rebels; shall we bring water for you out of this rock?\" Then he strikes the crag twice with the rod; as though nothing of the expected things would come to be, even if the rock were perhaps struck down. He struck twice; although he had transformed the things in Egypt into blood by the killing of the rod once for all. Nevertheless God was giving the stream, although he was not moderately provoked by these things; so that no appearance of weakness on his part might be recorded in the suspicions of the senseless. But Moses is rebuked, he says: \"For you yourselves shall not bring this assembly into this land which I have given to them, because you did not believe me to sanctify me before the sons of Israel.\" Come then, again reshaping the form of the history into the mystery of Christ, let us speak what is fitting, tracing out the divine Scriptures, and striving to set straight the power of the meanings in the sacred Writings, as seems very good. 2. Therefore, in the first month, when Mariam had died, the people thirsted. Then, at God's command, he strikes with the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":476,"ref":"p476","source":"ῥάβδῳ τὴν πέτραν ὁ θεσπέσιος Μωσῆς, παρεστηκότων αὐτῷ καὶ τῶν πρεσβυτέρων τοῦ λαοῦ, καὶ μέν τοι καὶ Ἀαρών. Καὶ λαλοῦσι μὲν αὐτοὶ πρὸς τὴν πέτραν· ἡ δὲ τὸ νᾶμα πλουσίως ἐκχεῖ, καὶ πεπότικε τὴν συναγωγὴν, καὶ τὰ κτήνη αὐτῶν, καθὰ γέγραπται. Τί οὖν ἄρα φαμὲν ὑπαινίττεσθαι πάλιν διὰ τοῦ τεθνάναι τὴν Μαριὰμ, ἢ τίς ἂν ὅλως νοοῖτο, καὶ τί τὸ τελοῦν ἐπ' ἀναγκαίαν δήλωσιν, τῷ ὡς ἐν μηνὶ τῷ πρώτῳ τεθνάναι λέγειν αὐτήν; Παραδεξόμεθα δὴ οὖν, Μωσέα μὲν εἰς τὸν νόμον, εἰς ἱερωσύνην δὲ, τὸν Ἀαρών· τὸ δὲ τῆς Μαριὰμ πρόσωπον, τῇ ἐν νόμῳ λατρείᾳ περιθήσομεν. Καὶ γοῦν ἔφη Θεὸς διὰ φωνῆς ἁγίου πρὸς τὴν ἐξήνιον Ἱερουσαλήμ· Καὶ ἀπέστειλα πρὸ προσώπου τὸν Μωσῆν, καὶ Ἀαρὼν, καὶ Μαριάμ. Ὁρᾷς ὅπερ τέθειτο μετὰ Μωσέως καὶ Ἀαρὼν εἰς τὸ καθηγεῖσθαι τοῦ Ἰσραήλ; Μεσιτεύοντος γὰρ τοῦ πανσόφου Μωσέως, καὶ προεστηκότος Ἀαρὼν, τουτέστι, τοῦ τῆς ἱερωσύνης ἀξιώματος διὰ τῆς ἐν τύποις λατρείας, ἀποκεκέρδακε τότε τὴν πρὸς Θεὸν λατρείαν ὁ κατὰ σάρκα Ἰσραήλ. Ὅτι δὲ ἀναγκαίως Μωσῇ καὶ Ἀαρὼν, καὶ τὸ τῆς Μαριὰμ συνεισφέρεται πρόσωπον, κἀντεῦθεν ἀπονητὶ συνιέναι ῥᾷον· τοιγάρτοι τῇ Ἐρυθρᾷ θαλάσσῃ τοῖς ἑαυτοῦ δορυφόροις συναπολωλότος τοῦ Φαραὼ καὶ πεπνιγμένου πανστρατιᾷ, ᾖδεν ὁ Μωσῆς τὰ χαριστήρια, καὶ συνετίθει τὸν ὕμνον. Ἐξῄεσαν δὲ αἱ χορεύουσαι καὶ ἔλαβε Μαριὰμ τὸ τύμπανον αὐτῆς, καθὰ γέγραπται, βαρείαν που τάχα καὶ διαπρύσιον ἠχὴν συνανιεῖσα τοῖς μέλεσιν. Ἀλλ' ἦν τὸ ἐν τύποις τῆς ἀληθοῦς θεωρίας αἴνιγμα λεπτόν.","english":"With his rod the inspired Moses struck the rock, while the elders of the people stood by him, and Aaron as well. And they themselves speak to the rock; and it pours forth the stream abundantly, and gives drink to the congregation and their cattle, as it is written. What then do we say is hinted at again by the death of Miriam, or who at all would be understood, and what is it that brings this to a necessary demonstration, by his saying that she died as in the first month? Let us therefore accept that Moses signifies the law, and Aaron the priesthood; but the person of Miriam we will assign to the worship that is in the law. And indeed God said through the voice of a holy one to Jerusalem that had slipped from the yoke: \"And I sent before your face Moses, and Aaron, and Miriam.\" Do you see what was placed alongside Moses and Aaron to lead Israel? For while the all-wise Moses mediated, and Aaron presided—that is, the dignity of the priesthood through the worship in types—Israel according to the flesh then gained the worship of God. And that the person of Miriam is necessarily brought in together with Moses and Aaron, it is easy to understand effortlessly from this too: for when Pharaoh perished together with his own guards in the Red Sea and was drowned with his whole army, Moses sang the thanksgiving and composed the hymn. And the dancing women came out, and Miriam took her timbrel, as it is written, sending up together with the melodies perhaps some heavy and piercing sound. But the enigma of the true contemplation in types was subtle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":477,"ref":"p477","source":"Ὅτι γὰρ καὶ αὐτὸς ὁ νόμος, τουτέστι Μωσῆς, καὶ μὴν καὶ σὺν ἐκείνῳ καὶ Μαριὰμ, τουτέστιν, ἡ ἐν σκιαῖς καὶ τύποις λατρεία, τὴν ὑπερφυᾶ τε καὶ ἀξιάγαστον τοῦ πάντων κρατοῦντος Θεοῦ διακηρύττουσι δύναμιν, ὑπεμφήνειεν ἂν ὁ τῆς ᾠδῆς τρόπος, καὶ ἡ τῶν τυμπάνων ἠχή. Οὐκοῦν περιθείη τις ἂν τὸ τῆς ἐν νόμῳ λατρείας πρόσωπον τῇ Μαριὰμ, καθάπερ ἀμέλει τὸ μὲν τοῦ νόμου, Μωσῇ, τὸ δὲ τῆς ἱερωσύνης Ἀαρών. Τεθνεώσης τοίνυν τῆς Μαριὰμ μηνὶ τῷ πρώτῳ, τουτέστιν, ἐν ἀρχῇ τοῦ ἔτους, κατὰ τοὺς Ἑβραίων νόμους, ὅτε καὶ αὐτὸ τοῦ ἁγίου πάσχα τελεῖται μυστήριον, δεδίψηκεν ὁ λαός. Ἐν γάρ τοι τῷ πρώτῳ μηνὶ τοῦ ἐνιαυτοῦ, ὃς καὶ τῶν νέων ὠνόμασται, μονονουχὶ καὶ τετελεύτηκεν ἡ ἐν σκιαῖς καὶ τύποις λατρεία, συνεστάλη τε τρόπον τινὰ, καὶ ἐκ μέσου γέγονεν. Πῶς ἢ τίνα τρόπον; Ἐπέλαμψε γὰρ ἡμῖν ὁ μονογενὴς τοῦ Θεοῦ Λόγος ἐν εἴδει τῷ καθ' ἡμᾶς, ὡς ἐν μηνὶ τῶν νέων. Τοιγάρτοι καὶ ἔφασκεν αὐτὸς ὁ λαλῶν· Πάρειμι, ὡς ὧραι ἐπὶ τῶν ὀρέων, καὶ ὡς ἐν μηνὶ τῶν νέων. Οὕτω τὴν ἐξ ἐθνῶν Ἐκκλησίαν ἐκάλει λέγων· Ἀνάστα, ἐλθὲ, πλησίον μου, καλή μου, περιστερά μου, ὅτι ἰδοὺ ὁ χειμὼν παρῆλθεν, ὁ ὑετὸς ἀπῆλθεν, ἐπορεύθη ἑαυτῷ. Τὰ ἄνθη ὤφθη ἐν τῇ γῇ ἡμῶν· καιρὸς γὰρ τῆς τομῆς ἔφθασεν. Ἀνεθάλομεν γὰρ ἐν Χριστῷ πρὸς καινότητα ζωῆς, καὶ ὁ τῆς ἐπιδημίας καιρὸς, ἔαρ ὥσπερ ἡμῖν ἀνεδείχθη τὸ νοητὸν, εὐανθῆ τε καὶ ἔγκαρπον τὴν ἀνθρώπου φύσιν ἀποτελοῦν. Τότε γὰρ, τότε τῆς ἐν σκιαῖς συνεσταλμένης, καὶ οἷον τεθνεώσης τῆς Μαριὰμ, δεδίψηκεν ὁ λαὸς, καὶ ἐν σπάνει γέγονεν ὑδάτων νοητῶν.","english":"For the character of the song and the sound of the timbrels would have hinted that the law itself—that is, Moses—and, moreover, along with him Miriam—that is, the worship in shadows and types—proclaim the supernatural and wondrous power of God who rules over all. Therefore one might assign the person of the worship in the law to Miriam, just as, of course, the person of the law to Moses and the person of the priesthood to Aaron. So then, when Miriam died in the first month—that is, at the beginning of the year, according to the laws of the Hebrews, when the mystery of the holy Passover itself is also celebrated—the people thirsted. For in the first month of the year, which is also called the month of new things, the worship in shadows and types has all but died, and was in a manner drawn back and removed from the midst. How, or in what manner? For the only-begotten Word of God shone upon us in the form that is ours, as in the month of new things. Therefore the speaker himself also said: I am present, as the hours upon the mountains, and as in the month of new things. Thus he was calling the Church from the Gentiles, saying: Rise up, come, near to me, my fair one, my dove, because behold, the winter has passed, the rain has gone away, it has gone on its way. The flowers have appeared in our land, for the season of pruning has arrived. For we have sprouted in Christ to newness of life, and the time of his visitation has been shown to us as a spring—the intelligible spring—making the nature of man to flourish and bear fruit. For then, then, when the worship in shadows had been drawn back and Miriam had, as it were, died, the people thirsted and came into a scarcity of intelligible waters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":478,"ref":"p478","source":"Ἀλλ' ἐκπέπτωκε πλουσίως τὸ νᾶμα Χριστοῦ, φημὶ δὲ δὴ πάλιν, τὰ δι' αὐτοῦ θεσπίσματα, καὶ τὴν ἐν πνεύματί τε καὶ ἀληθείᾳ μυστικὴν παιδαγωγίαν. Καὶ τοῦτο συνεὶς ὁ θεσπέσιος γράφει Παῦλος· Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, ὅτι πάντες οἱ πατέρες ἡμῶν ὑπὸ τὴν νεφέλην ἧσαν, καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, καὶ πάντες εἰς Μωσῆν ἐβαπτίσθησαν, ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, καὶ πάντες τὸ αὐτὸ πνευματικὸν βρῶμα ἔφαγον, καὶ τὸ αὐτὸ πνευματικὸν πόμα ἔπιον. Ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας. Ἡ δὲ πέτρα ἦν ὁ Χριστός. Πέτρᾳ δὲ παρεικάζεται, διὰ τὸ ἄθραυστον καὶ ἀκλόνητον. Ἐρήρεισται γὰρ ἐν ἰδίοις ἀγαθοῖς ἡ θεία τε καὶ ὑπερτάτη φύσις. Τίνα δὴ οὖν τρόπον τὸ ὕδωρ ἐκδέδοται, καταθρεῖν ἀναγκαῖον. Συνεγηγερμένων γὰρ τῶν πρεσβυτέρων τοῦ νόμου, καὶ παρεστηκότος Ἀαρὼν, λόγοι μὲν ἐγίνοντο πρὸς τὴν πέτραν. Καταπαίει δὲ αὐτὴν καὶ δὶς ὁ Μωσῆς. Συνδεδραμηκότων γὰρ τῶν πρεσβυτέρων τοῦ λαοῦ καὶ τῶν ἱερέων, οἱ κατὰ νόμον","english":"But the stream of Christ has flowed richly—I mean again the oracles given through him—and the mystical pedagogy in spirit and truth. And the divine Paul, understanding this, writes: \"For I do not want you to be ignorant, brothers, that all our fathers were under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them. And the rock was Christ.\" And he is likened to a rock because of its unbreakable and immovable nature. For the divine and supreme nature is established in its own good things. What manner, then, the water was given forth, it is necessary to observe. For when the elders of the law had gathered together, and Aaron stood by, words were being spoken to the rock. But Moses strikes it twice. For when the elders of the people and the priests had run together, those according to the law","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":479,"ref":"p479","source":"παιδαγωγούμενοι, τουτέστιν, ὁ Ἰσραὴλ ἐν προσώπῳ Μωσέως, κατελάλησαν τοῦ Χριστοῦ, κατηγοροῦντες δὲ ἐπὶ Πιλάτου, καὶ τὸ, αἶρε, αἶρε, σταύρωσον αὐτὸν, ἀνοσίως ἀνακεκράγασαν. Εἶτα καὶ δυσὶ λελυπήκασι πληγαῖς. Ἀπεκτόνασι γὰρ τὸν τῆς ζωῆς ἀρχηγόν. Δευτέραν δὲ ὥσπερ τῇ πρώτῃ πληγῇ προσεπάγοντες, ὅτι καὶ μεμένηκεν ἐν νεκροῖς ἀναπείθειν ἤθελον. Ἀνεβίω μὲν γὰρ ὁ Χριστὸς, πατήσας τὸν θάνατον. Ἐπειδὴ δὲ τοῦτο ἧκον οἱ στρατιῶται λέγοντες, οἱ καὶ τετάχαντο παρ' αὐτῶν τοῦ τάφου φρουροὶ, παρήγγελλον λέγειν καὶ τοῦτο ῥιψοκινδύνως, ὅτι κεκλόφασιν αὐτὸν λαθόντες οἱ μαθηταὶ, καὶ αὐτὸ τὸ σεπτὸν τῆς ἀναστάσεως συκοφαντοῦντες μυστήριον. Οὐκοῦν, ἐν διττῷ γέγονεν ἡ πληγή. Ἀλλ' ἐκδέδωκεν ἡ πέτρα πλουσίως τὸ νᾶμα, καίτοι πεπαρῳνηκότος εἰς αὐτὸν τοῦ Ἰσραὴλ, καὶ πεπότικε πᾶσαν τὴν συναγωγὴν, καὶ ἐπέκλυσε τὴν οἰκουμένην τοῖς ἱεροῖς τε καὶ θείοις νάμασιν. Οὔτω γὰρ ἡμῖν ἑαυτὸν χαριεῖσθαι κατεπηγγέλλετο, διὰ τοῦ προφήτου λέγων· Ἰδοὺ ἐγὼ ἐκκλίνω ἐπ' αὐτοὺς ὡς ποταμὸς εἰρήνης, καὶ ὡς χειμάῤῥους ἐπικλύζων δόξαν ἐθνῶν. Ψάλλει δέ που καὶ Δαβίδ· Τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ. Καὶ μέν τοι καὶ πρὸς αὐτὸν τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν· Ὡς ἐπλήθυνας τὸ ἔλεός σου, ὁ Θεός· οἱ δὲ υἱοὶ τῶν ἀνθρώπων, ἐν σκέπῃ τῶν πτερύγων σου ἐλπιοῦσι. Μεθυσθήσονται ἀπὸ πιότητος οἴκου σου, καὶ τὸν χειμάῤῥουν τῆς τρυφῆς σου ποτιεῖς αὐτούς. Ὅτι παρὰ σοὶ πηγὴ ζωῆς. Ἄθρει δὲ ὅπερ προεισδραμούσης αὐτῶν ἀπιστίας, καταπαίει τὴν πέτραν τῇ ῥάβδῳ Μωσῆς. Πεπαρῴνηκε γὰρ εἰς Χριστὸν ἀπειθήσας ὁ Ἰσραήλ·","english":"being led as children—that is, Israel in the person of Moses—they spoke against Christ, and by accusing him before Pilate, and by shamelessly crying out, \"Away, away, crucify him!\" Then they grieved him with two blows. For they killed the author of life. And adding, as it were, a second blow to the first, they wished to persuade others that he remained among the dead. For Christ came back to life, having trampled death. But when the soldiers came saying this—the very men who had been appointed by them as guards of the tomb—they gave orders to say this too, recklessly, that his disciples had stolen him away by stealth, slandering the venerable mystery of the resurrection itself. Therefore the blow came in twofold form. But the rock poured forth its stream richly, even though Israel had acted insolently against him, and it gave drink to the whole synagogue, and flooded the inhabited world with its sacred and divine streams. For thus he promised to grant himself to us, saying through the prophet: \"Behold, I turn toward them like a river of peace, and like a winter torrent flooding the glory of the nations.\" And David also sings somewhere: \"The rushings of the river gladden the city of God.\" And indeed also to the Father and God in the heavens: \"How you have multiplied your mercy, O God; and the sons of men will hope in the shadow of your wings. They will be made drunk from the richness of your house, and you will give them drink from the winter torrent of your delight. For with you is the fountain of life.\" And observe that, when their unbelief had run ahead, Moses strikes the rock with the rod. For Israel, disobedient, acted insolently against Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":480,"ref":"p480","source":"ἐπετιμᾶτο Μωσῆς, σὺν αὐτῷ δὲ καὶ Ἀαρών. Οὐ γὰρ εἰσάξετε, φησὶν, ὑμεῖς τοὺς υἱοὺς Ἰσραὴλ εἰς τὴν γῆν ἢν ἔδωκα αὐτοῖς. Εἰσκομιεῖ δὲ ἡμᾶς εἰς τὴν τῶν ἁγίων κλῆρον, καὶ εἰς τὴν ἀληθεστέραν τῆς ἐπαγγελίας γῆν, οὐχὶ νόμος ὁ ἐν τύποις, οὐδὲ τῆς καθ' αὑτὸν ἱερωσύνης, τὸ ἐν σκιαῖς ἀδρανές. Οὐ γὰρ δι' αἱμάτων εὐαρεστήσομεν, οὔτε μὴν ἐν αὐχήμασι τοῖς γεωδεστέροις ἐκπρεπεῖς ἐσόμεθα παρὰ τῷ Θεῷ· βαδιούμεθα δὲ μᾶλλον εἰς τὴν ἄνω πόλιν, καὶ εἰς τὸν τῶν πατέρων ἥξομεν κλῆρον, καθηγητὴν ἔχοντες τὸν Χριστὸν, δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα, σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τῆς ἐν τῷ ὄρει Σινᾷ καθόδου, καὶ τῆς παραστάσεως τοῦ Ἰσραήλ. αʹ. Ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ταῖς Ἰουδαίωνἀγέλαις τὴν διὰ πίστεως λύτρωσιν οὐ προσιεμένοις, περιφρονοῦσι δὲ λίαν τῶν δι' αὐτοῦ θεσπισμάτων τὴν ὄνησιν, οἰομένοις τε αὐτοῖς, ὅτι ὁ νόμος διὰ Μωσέως ἀρκέσει, καὶ μόνος εἰς οἰκείωσιν τὴν ὡς πρὸς Θεὸν, προσεφώνει λέγων· Οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ δι' ἐμοῦ. Καὶ πάλιν· Ἐγώ εἰμι ἡ ὁδὸς, καὶ ἐγώ εἰμι ἡ θύρα. Ψευδοεπήσει δὲ ταῦτα λέγων οὐδαμῶς, ἐπείπερ ἐστὶν ἀλήθεια. Καὶ προσιτὸς οὐχ ἑτέρως ὁ Θεὸς καὶ Πατὴρ, πλὴν εἰ μὴ διὰ μόνου τοῦ κατὰ φύσιν Υἱοῦ· ὁ γὰρ ἐγνωκὼς αὐτὸν εἴσεταί που πάντως καὶ τὸν ἐξ οὗ πέφηνεν Πατέρα. Τοιγάρτοι καὶ ἔφασκεν τοῖς ἀπειθεῖν ἑλομένοις αὐτῷ, καὶ εἰδέναι λέγουσι τὸν τῶν ὅλων Θεόν· Εἰ ἐμὲ ᾔδειτε, καὶ τὸν Πατέρα μου ᾔδειτε ἄν.","english":"Moses was rebuked, and Aaron with him. For you shall not bring in, he says, the sons of Israel into the land which I gave to them. But he will bring us into the inheritance of the holy ones, and into the truer land of the promise—not the law that consists in types, nor the weakness in shadows of the priesthood according to him. For we shall not be made acceptable through bloods, nor indeed shall we be distinguished before God by the more earthbound boasts; but we shall rather walk into the city above, and we shall come to the inheritance of the fathers, having Christ as our leader, through whom and with whom be glory to God and the Father, with the Holy Spirit, unto the ages of ages. Amen. Concerning the descent upon Mount Sinai, and the presentation of Israel. 1. Our Lord Jesus Christ, to the flocks of the Jews who do not accept the redemption through faith, but greatly despise the benefit of the ordinances given through him, and who think for themselves that the law through Moses will suffice, and that it alone is enough for their reconciliation with God, spoke, saying: No one comes to the Father except through me. And again: I am the way, and I am the door. And in saying these things he will by no means speak falsely, since he is the truth. And God and the Father is not approachable in any other way except through the only-begotten Son according to nature; for the one who has known him will surely also know the Father from whom he shone forth. Therefore he also said to those who chose to disobey him, and who claim to know the God of all: If you had known me, you would have known my Father also.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":481,"ref":"p481","source":"Γέγονε μὲν γὰρ τοῖς ἀρχαιοτέροις παιδαγωγὸς ὁ Μωσῆς, μεσίτης καὶ ἡγούμενος, καὶ τῶν παρὰ Θεοῦ νόμων διακομιστὴς, καὶ ἄριστος μὲν ἐν ἁγίοις. Ἀκήκοε γὰρ Θεοῦ λέγοντος ἐναργῶς· Οἶδά σε παρὰ πάντας, καὶ χάριν εὗρες παρ' ἐμέ. Πλὴν ὁ νόμος οὐκ εὐδρανὴς, οὔτε μὴν οἷός τε τὴν πρὸς Θεὸν οἰκείωσιν προξενῆσαι τελείως· διὰ δὲ τῆς Χριστοῦ μεσιτείας καὶ τοῦτο κερδαίνομεν. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, κατὰ τὰς Γραφάς· καὶ ἐν αὐτῷ δὴ καὶ μόνῳ τὸ ἐν γνώσει τέλειον, καὶ πᾶσα δόσις ἀγαθὴ, καὶ αὐτὸς ἡμᾶς δι' αὐτοῦ μονονουχὶ προσκεκόμικε τῷ Πατρί. Τοιγάρτοι καὶ ἔφασκε· Θέλω ἵνα ὥσπερ ἐγὼ καὶ σὺ ἕν ἐσμεν, οὕτω καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσιν. Οὐκοῦν μεσίτης μὲν ὁ Μωσῆς, πλὴν ὡς ἐν τύπῳ καὶ σκιαῖς· ὁ δὲ ἀληθὴς μεσίτης Χριστὸς, ᾧ κεκολλήμεθα σχετικῶς, εἴπερ ἐστὶν ἀληθὲς ὅτι καταβέβηκεν ἐν τοῖς καθ' ἡμᾶς, καὶ γέγονεν ἄνθρωπος· ἵνα καὶ ἡμεῖς τῆς θείας αὐτοῦ φύσεως γενώμεθα κοινωνοὶ, τῇ τοῦ ἁγίου Πνεύματος μετοχῇ τε καὶ χάριτι Θεῷ συνδούμενοι. Καὶ ταυτὶ δὴ πάλιν","english":"For Moses was a pedagogue to the ancients, a mediator and leader, and a carrier of the laws from God, and excellent among the saints. For he heard God saying clearly: I know you above all, and you found favor with me. Nevertheless, the law is not strong, nor is it able to procure union with God perfectly; but through the mediation of Christ we gain this as well. For he himself is our peace, according to the Scriptures; and in him alone is perfection in knowledge, and every good gift, and he has all but brought us through himself to the Father. Therefore he also said: I will that just as I and you are one, so they also may be one in us. Therefore Moses was a mediator, but as in type and shadows; the true mediator is Christ, to whom we have been joined relationally, if indeed it is true that he descended into our condition and became man, so that we too might become partakers of his divine nature, being united to God by participation in and the grace of the Holy Spirit. And these things again","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":482,"ref":"p482","source":"εἰσόμεθα, τοῖς ἱεροῖς Γράμμασι τὸν τῆς ἑαυτῶν διανοίας ἐνερείδοντες ὀφθαλμόν. Εἶπε γὰρ, φησὶ, Κύριος πρὸς Μωσῆν· Καταβὰς διαμάρτυραι τῷ λαῷ, καὶ ἁγίασον αὐτοὺς σήμερον καὶ αὔριον. Καὶ πλυνάτωσαν τὰ ἱμάτια, καὶ ἔστωσαν ἕτοιμοι εἰς τὴν ἡμέραν τὴν τρίτην. Τῇ γὰρ ἡμέρᾳ τῇ τρίτῃ καταβήσεται Κύριος ἐπὶ τὸ ὄρος Σινᾶ, ἐναντίον παντὸς τοῦ λαοῦ, καὶ ἀφοριεῖς τὸν λαὸν κύκλῳ, λέγων· Προσέχετε ἑαυτοῖς τοῦ μὴ ἀναβῆναί τινα εἰς τὸ ὄρος, καὶ θίγειν τι αὐτοῦ. Πᾶς ὁ ἁψάμενος τοῦ ὄρους, θανάτῳ τελευτήσει. Οὐχ ἅψεται αὐτοῦ χείρ· ἐν γὰρ λίθοις λιθοβοληθήσεται, ἢ βολίδι κατατοξευθήσεται, ἐάν τε κτῆνος, ἐάν τε ἄνθρωπος, οὐ ζήσεται. Ὅταν δὲ αἱ φωναὶ καὶ σάλπιγγες καὶ ἡ νεφέλη ἀπέλθῃ ἐκ τοῦ ὄρους, ἐκεῖνοι ἀναβήσονται ἐπὶ τὸ ὄρος. Ἐπειδὴ γὰρ ἐν Αἰγύπτῳ θητεύοντες καὶ ταῖς ἐκείνων ψευδολατρείαις ἐνωλισθηκότες οἱ ἐξ Ἰσραὴλ, ἀνθρωπίνοις μὲν προσεκύνουν εὑρήμασι, καὶ τοῖς ἐκ λίθου πεποιημένοις, ἤγουν ἐξ ἑτέρας ὕλης προσεκόμιζον τὰς λατρείας, ἐλεεινὴν νοσοῦντες τὴν πλάνησιν, καὶ, ᾗ φησιν ὁ προφήτης, τῷ ξύλῳ λέγοντες· Θεός μου εἶ σὺ, καὶ τῷ λίθῳ· Σὺ ἐγέννησάς με, ταύτῃ λοιπὸν ἀναγκαίως, ἐπειδήπερ αὐτοὺς ἐκ τῆς ἀρχαίας ἐκείνης καὶ βεβήλου ψευδολατρείας εἰς ἐπίγνωσιν ἀληθείας ἀνακομίζειν ἤθελεν ὁ δημιουργὸς, ἵνα μὴ δοκῇ ἐν τῷ μὴ ὄντι λατρεύειν Θεῷ ταῖς τοῦ Μωσέως φωναῖς πεφενακισμένοι, ταύτῃτοι χρησίμως καὶ τῆς ἐν τύποις αὐτοὺς θεοπτίας ἀξιοῖ. Βεβαιοτέρᾳ γὰρ πίστει τιμᾶσθαι φιλεῖ τὰ ὁρώμενα. Καθικνεῖσθαι δὴ οὖν ἀναφανδὸν ἐπαγγέλλεται, καὶ οὐκ εἰς μακράν.","english":"We shall know, fixing the eye of our mind upon the Holy Scriptures. For, it says, the Lord said to Moses: Go down, testify to the people, and sanctify them today and tomorrow. And let them wash their garments, and let them be ready for the third day. For on the third day the Lord will come down upon Mount Sinai in the sight of all the people, and you shall set bounds for the people round about, saying: Take heed to yourselves that no one go up into the mountain, or touch any part of it. Everyone who touches the mountain shall surely die. No hand shall touch it; for he shall be stoned with stones, or shot through with a dart; whether beast or man, he shall not live. But when the voices and trumpets and the cloud depart from the mountain, they shall go up into the mountain. For since the Israelites, while serving as slaves in Egypt and having been defiled by their false worship, used to bow down to human inventions, and brought their worship to things made of stone, or rather of other material, suffering from a pitiable delusion, and, as the prophet says, saying to the wood, You are my God, and to the stone, You begot me—for this reason then, necessarily, since the Creator wished to bring them back from that ancient and profane false worship to the knowledge of the truth, so that they might not seem, deceived by the words of Moses, to be worshipping a God who does not exist, for this reason usefully he also deems them worthy of the vision of God in types. For things seen are wont to be honored with a more assured faith. He therefore promises that he will come down openly, and not after long.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":483,"ref":"p483","source":"Ἵνα δὲ εἰδεῖεν ὅτι τοῖς εἰς τοῦτο τιμῆς κεκλημένοις, ὡς κατηκόους τε ἅμα καὶ θεωροὺς γενέσθαι τοῦ Θεοῦ, ἤγουν τῆς θείας αὐτοῦ καὶ ἀποῤῥήτου δόξης, ἔδει πάντως καὶ τῆς αὐτῷ φιλαιτάτης ἁγνείας, καὶ σαρκικῆς μὲν ἀκαθαρσίας ἀπαλλάττεσθαι πρέπειν, καὶ πρός γε δὴ τούτῳ τὸ εὐειματεῖν, ἵνα ὀρθῶς τε καὶ καθηκόντως τὸ τῆς ἑορτῆς ὑποπλάττοιτο σχῆμα. Ἑορτὴ γὰρ ὄντως καὶ ἀξιάγαστος τὸ τῆς οὕτω περιφανοῦς ἀξιοῦσθαι θεωρίας. Ἔτι μὲν καὶ ἀποκαθήρασθαι κελεύει, καὶ γυναίων μὲν ὁμιλίας ἀποφοιτᾷν, καὶ εἰς τρίτην αὐτοὺς τὴν ἐγκράτειαν τείνειν ἡμέραν. Ἀποπλύνεσθαι δὲ καὶ αὐτὰ προστέταχε τὰ ἄμφια. Οὗ καὶ εἰς πέρας ἐνηνεγμένου· Ἐγένετο, φησὶ, τῇ ἡμέρᾳ τῇ τρίτῃ γενηθέντος πρὸς ὄρθρον, ἐγένοντο φωναὶ καὶ ἀστραπαὶ, καὶ νεφέλαι γνοφώδεις ἐπ' ὄρους Σινᾶ. Φωνὴ τῆς σάλπιγγος ἤχει μέγα. Καὶ ἐπτοήθη πᾶς ὁ λαὸς ὁ ἐν τῇ παρεμβολῇ. Καὶ ἐξήγαγε Μωσῆς τὸν λαὸν εἰς τὴν συνάντησιν τοῦ Θεοῦ ἐκ τῆς παρεμβολῆς, καὶ παρέστησαν ὑπὸ τὸ ὄρος. Τὸ δὲ ὄρος τὸ Σινᾶ ἐκαπνίζετο ὅλον διὰ τὸ καταβεβηκέναι τὸν Θεὸν ἐπ' αὐτὸ ἐν πυρί· καὶ ἀνέβαινεν ὁ καπνὸς, ὡς καπνὸς καμίνου· καὶ ἐξέστη πᾶς ὁ λαὸς σφόδρα. Ἐγένοντο δὲ αἱ φωναὶ τῆς σάλπιγγος προβαίνουσαι ἰσχυρότεραι σφόδρα. Μωσῆς ἐλάλει, ὁ δὲ Θεὸς ἀπεκρίνατο αὐτῷ φωνῇ. Νῷ μὲν γὰρ ὁρᾶται μόλις ἡ ὑπερτάτη καὶ ἀνῳκισμένη φύσις, καὶ ἡ παντὸς ἐπέκεινα γενητοῦ. Ἐπειδὴ δὲ ἐμφανεστέρων αὐτοῖς πραγμάτων, τὰ τῆς θεοπτίας χρειωδῶς ἐξεπράττετο, ταύτῃτοι λοιπὸν ἀναγκαῖος τῆς οἰκονομίας ὁ τρόπος διὰ πολλῶν ἐχώρει δειμάτων.","english":"But that they might know that those who are called to this honor, so as to become at once obedient hearers and beholders of God—that is, of his divine and ineffable glory—must by all means also possess the purity most dear to him, and ought to be freed from fleshly uncleanness, and in addition to this to be well-clad, so that the form of the festival might be rightly and fittingly represented. For it is truly a festival and worthy of admiration to be deemed worthy of so radiant a vision. Moreover he commands them also to be purified, and to abstain from the company of women, and to extend their continence to the third day. And he ordered that even the garments themselves be washed. And when this had been carried out: It came to pass, it says, on the third day, when morning had come, that there were voices and lightnings, and dark clouds upon Mount Sinai. The sound of the trumpet rang out loudly. And all the people in the camp were terrified. And Moses led the people out of the camp to meet God, and they stood beneath the mountain. And the whole of Mount Sinai was smoking because God had descended upon it in fire; and the smoke went up like the smoke of a furnace; and all the people were greatly amazed. And the sounds of the trumpet kept going forward, growing exceedingly stronger. Moses spoke, and God answered him with a voice. For by the mind the supreme and most exalted nature, and that which is beyond every created thing, is scarcely seen. But since the things of the divine vision were being accomplished for them in a manner needful through more manifest events, for this reason the manner of the dispensation proceeded thenceforth through many terrors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":484,"ref":"p484","source":"Φωναὶ γὰρ ἦσαν καὶ ἀστραπαὶ συνεκπίπτουσαι, συνηγείρετο δὲ καὶ νεφέλη γνοφώδης· ἵνα καὶ ἡ κτίσις ὑπηρετοῦσα φαίνηται, καὶ τῷ τῶν ὅλων Θεῷ δοῦλον ὑποβάλλουσα τὸν αὐχένα. Καταπεφρικότα τοίνυν τὸν Ἰσραὴλ ἐξεκόμισεν ὁ Μωσῆς καὶ παρίστησιν ἐπὶ τὸ ὄρος· ὅτι δὴ πείσονται τῶν ἀδικούντων οὐδὲν, ἀλλ' ἡμέρῳ καὶ ἀγαθῷ περιτεύξονται τῷ Δεσπότῃ, προμυσταγωγήσας τάχα πού φησιν. Ἀνακαιομένου δὲ τοῦ ὄρους, καπνοὶ μὲν ἦσαν εὐθὺς εἰς τὸ ἄνω διᾴττοντες, ὀρθία τε σάλπιγγος ἠχή· λεπτὴ μὲν ἐν πρώτοις, δευτέρα δὲ μετὰ τοῦτο καὶ προϊοῦσα μετὰ βραχὺ, πρὸς ἐμβριθῆ τε καὶ ἀδροτέραν ἐκφώνησιν. Εἶτα κάτεισιν ἐν εἴδει πυρὸς ὁ τῶν ὅλων Θεὸς ἐπὶ τὸ ὄρος τὸ Σινᾶ, καὶ ἐκάλεσε Κύριος Μωσῆν ἐπὶ τὴν κορυφὴν τοῦ ὄρους. Καὶ ἀνέβη Μωσῆς, καὶ εἶπε Κύριος πρὸς Μωσῆν λέγων· Καταβὰς διαμάρτυραι τῷ λαῷ, μή ποτε ἐγγίσωσι πρὸς τὸν Θεὸν κατανοῆσαι, καὶ πέσωσιν ἐξ αὐτῶν πλῆθος. Καὶ οἱ ἱερεῖς οἱ ἐγγίζοντες Κυρίῳ τῷ Θεῷ ἁγιασθήτωσαν, μή ποτε ἀπαλλάξῃ ἀπ' αὐτῶν","english":"For there were voices and lightnings falling together, and a dark cloud was gathered, so that the creation might be seen also ministering, and submitting its neck as a servant to the God of all. Moses therefore brought out Israel in great terror and set them before the mountain, that they might be convinced they would suffer nothing from those who wrong them, but would meet with a gentle and good Master, having been instructed beforehand, as he says somewhere. And when the mountain was burning, there were immediately smokes darting upward, and the upright sound of a trumpet—faint at first, but second after this and advancing shortly, to a weighty and fuller utterance. Then the God of all descends in the form of fire upon Mount Sinai, and the Lord called Moses to the top of the mountain. And Moses went up, and the Lord said to Moses, saying: Go down, testify to the people, lest perhaps they draw near to God to understand, and a multitude of them fall. And let the priests who draw near to the Lord God be sanctified, lest perhaps he remove from them","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":485,"ref":"p485","source":"Κύριος. Καὶ εἶπε Μωσῆς πρὸς τὸν Θεόν· Οὐ δυνήσεται ὁ λαὸς προσαναβῆναι πρὸς τὸ ὄρος τὸ Σινᾶ. Σὺ γὰρ διεμαρτύρησας ἡμῖν, λέγων· Ἀφόρισαι τὸ ὄρος, καὶ ἁγίασαι. Εἶπε δὲ αὐτῷ Κύριος· Βάδιζε, κατάβηθι, ἀνάβηθι σὺ, καὶ Ἀαρὼν μετὰ σοῦ. Οἱ δὲ ἱερεῖς καὶ ὁ λαὸς μὴ βαδιζέτωσαν ἀναβῆναι πρὸς τὸν Θεὸν, μήποτε ἀπολέσῃ ἀπ' αὐτῶν Κύριος. Μόνον μὲν γὰρ εἰς τὸ ὄρος ἀναφοιτᾷν κελεύει τὸν μεσιτεύοντα, φημὶ δὲ Μωσέα· προσίεται δὲ τῶν ἄλλων οὐδένα· καὶ ἀστιβὲς αὐτοῖς ἀποφαίνει τὸ ὄρος. Προσηπείλει δὲ θάνατον, εἰ καταφρονεῖν ἕλοιτό τις. Οὐκ ὠμὸς, οὐδὲ ἀπηνὴς, ἢ δυσπρόσιτος εἶναι ζητῶν ὑπονοεῖσθαι, κομιδῇ γὰρ εὔηθες τὸ ὧδε φρονεῖν, ἀλλ' ἴν' ἔχοιεν εἰδέναι καὶ νοεῖν ὅτι τῶν ἄγαν ἐξῃρημένων ἐστὶ καὶ ἐν ὑπερτάταις ὄντος ὑπεροχαῖς, τιμῆς τε καὶ δόξης τὸ ἐγγὺς εἶναι δύνασθαι Θεοῦ. Ἦν δὲ καὶ ἑτέρως τῶν ἀτοπωτάτων, τοῖς μὲν Αἰγυπτίων ἔθεσιν ἐντεθραμμένους αὐτοὺς, καὶ εἰδότας ὅτι τῶν ἀκαθάρτων δαιμονίων τεμένη βάσιμα μὲν οὐχὶ τοῖς ἐθέλουσιν, ἐφήδετο μόλις τοῖς ἐξηλεγμένοις, περιηγνισμένοις τάχα που, κατά γε τοὺς παρ' αὐτοῖς ὄντας νόμους, ἐν τοῖς ἐσωτάτοις γίνεσθαι πότοις, εἶτα οἴεσθαι τὸ μηδὲν τῷ τῶν ὅλων ἐγγίσαι Θεῷ, καὶ τῶν οὕτω σεπτῶν τε καὶ ἱερῶν καταθρῆσαι χώρων, ἐν οἷς ἡ θεία καὶ ἀπόῤῥητος αὐτοῦ πέφηνε δόξα. Ἄλλως δέ· δεῖν γὰρ ἔγωγέ φημι, διὰ πολλῶν ἡμᾶς τρόπων θηρᾶσθαι φιλεῖν τὸ τελοῦν εἰς ὄνησιν. Οὐκ ἔδει τοῖς ἴσοις τιμᾶσθαι παρὰ Θεοῦ λαοὺς καὶ ἡγούμενον· τὸν παιδαγωγήσειν μέλλοντα, καὶ τοὺς ὑπ' αὐτῷ· τὸν τοῦ νόμου διάκονον, καὶ ἐφ' ὃν οἱ νόμοι·","english":"Lord. And Moses said to God: The people will not be able to go up to Mount Sinai, for you testified to us, saying: Set the mountain apart, and sanctify it. And the Lord said to him: Go, descend, go up, you and Aaron with you. But let not the priests and the people go up to God, lest the Lord destroy them. For he commands only the mediator to go up to the mountain—I mean Moses—and he receives no one else, and he shows the mountain to be untrodden for them. And he threatened death, if anyone should choose to despise this. Not seeking to be suspected of being cruel, or harsh, or hard of access—for it is altogether foolish to think so—but so that they might know and understand that it belongs to those exceedingly set apart and in the highest pre-eminences, of honor and glory, to be able to be near to God. And it was also in another way among the most absurd things, that they, having been raised in the customs of the Egyptians and knowing that the precincts of the unclean demons were not accessible to those who wished, scarcely rejoiced in those who had been chosen out, having been purified all around, perhaps somewhere according to the laws among them, to be in the innermost drinking-cups, and then to think that they had drawn near in no way to the God of all, and to look down upon the places so revered and sacred, in which his divine and ineffable glory appeared. And in another way: for I say it is necessary that we love to hunt through many ways what contributes to benefit. It was not necessary that peoples and a leader be honored with equal honors by God: the one who was going to be a pedagogue, and those under him; the servant of the law, and those for whom the laws exist.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":486,"ref":"p486","source":"ἐξῃρημένην δὲ μᾶλλον διαλαχεῖν τὴν δόξαν ἄμεινον ἦν δή που καὶ σοφὸν, καὶ τοῖς ὑπ' αὐτοῦ κεισομένοις χρησιμώτατον. Ὅτι δὲ ἀληθὲς ὅ φημι, καὶ δι' ἑτέρου συνήσεις. Ἔφη γὰρ ὁ τῶν ὅλων Δεσπότης πρὸς τὸν ἱεροφάντην Μωσέα· Ἰδοὺ ἐγὼ παραγίνομαι πρὸς σὲ ἐν στύλῳ νεφέλης, ἵνα ἀκούσῃς λαλοῦντός μου πρὸς σὲ, καί σοι πιστεύσωσιν εἰς τὸν αἰῶνα. Πάντα δὴ οὖν ἐν κόσμῳ καὶ οἰκονομικῶς ἐξεπράττετο. βʹ. Ἀλλ' ἦν, ὡς ἔφην, ἐν ἀρχαῖς σκιαγραφία τις ὥσπερ τῆς τοῦ Σωτῆρος ἡμῶν ἐπιδημίας, μέλλοντος ἐπιλάμψειν τοῖς ἐπὶ τῆς γῆς, ὡς ἐν ἡμέρᾳ τρίτῃ, τῷ λοίσθῳ καιρῷ, καθ' ὃν καὶ γέγονε σὰρξ ὁ Λόγος, καὶ ἐπέφανεν ἡμῖν, κατὰ τὰς Γραφάς· προκηρύττοντος δὲ τὴν ὑπ' αὐτοῦ τε καὶ δι' αὐτοῦ προκεισομένην κατὰ καιροὺς τοῖς πιστεύσασι κάθαρσιν. Διαμάρτυραι γὰρ, φησὶ, τῷ λαῷ, καὶ ἔστωσαν ἕτοιμοι εἰς τὴν ἡμέραν τὴν τρίτην. Τῇ γὰρ ἡμέρᾳ τῇ τρίτῃ καταβήσεται ὁ Κύριος ἐπὶ τῷ ὄρει Σινᾷ. Καὶ τίς ἄρα τοι τῆς ἑτοιμασίας ὁ τρόπος, διασαφεῖ ὁ Μωσῆς οὕτω λέγων· Τρεῖς ἡμέρας, φησὶ, μὴ προσέλθητε γυναικί. Ἀποπλύνεσθαι δὲ δεῖν διεβεβαιοῦτο σαφῶς καὶ αὐτὰ τὰ ἱμάτια. Ἀλλ' ἐν μὲν τῷ χρῆναι λέγειν μὴ συγκατευνάζεσθαι γυναιξὶν, ὁμιλίας δὲ τῆς πρὸς ἐκείνας ἀποφοιτᾷν, τῶν τῆς σαρκὸς ἡδονῶν ἡ νέκρωσις εὖ μάλα κατασημαίνεται. Ἐν δέ γε τῷ δεῖν καὶ αὐτὰ καθήρασθαι τὰ ἄμφια, καταγράφεταί πως ἡμῖν ἡ δι' ὕδατος κάθαρσις, δῆλον δὲ ὅτι καὶ διὰ πνεύματος ἀπαλλάττοντος μολυσμῶν. Ὡς γὰρ ὁ μακάριος γράφει Παῦλος· Οἱ τὰ Χριστοῦ φρονεῖν ᾑρημένοι, καὶ περιπατοῦντες ἐν Πνεύματι τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις·","english":"But it was surely better, and indeed wise, and most useful for those who would be subject to him, that the glory allotted to him should be more distinctly set apart. And that what I say is true, you will understand through another instance. For the Lord of all said to Moses the hierophant: Behold, I come to you in a pillar of cloud, so that you may hear me speaking to you, and they may believe you forever. So all things were being accomplished in order and by divine dispensation. 2. But, as I said, in the beginning there was a kind of shadow-sketch, as it were, of the coming of our Savior, who was to shine upon those on earth, as on the third day, in the last time, at which the Word also became flesh and appeared to us, according to the Scriptures; and it foretold the purification that was to be set before believers in due seasons by him and through him. For he says: Testify to the people, and let them be ready for the third day. For on the third day the Lord will come down upon Mount Sinai. And what then is the manner of this preparation, Moses makes clear, saying thus: For three days, he says, do not come near a woman. And he affirmed plainly that even their garments themselves must be washed. But in the requirement to say that they should not lie with women, and to abstain from intercourse with them, the mortification of the pleasures of the flesh is very clearly signified. And in the requirement that even their garments themselves be cleansed, there is somehow depicted for us the purification through water—clearly also through the Spirit, which removes defilements. For as the blessed Paul writes: Those who have chosen to mind the things of Christ, and who walk in the Spirit, have crucified the flesh with its passions and desires.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":487,"ref":"p487","source":"καὶ νεκροῦσι μὲν τὰ μέλη ἐπὶ τῆς γῆς, πορνείας, ἀκαθαρσίας, πάθος, ἐπιθυμίαν κακήν. Ἔσθημα δὲ ποιοῦνται λαμπρὸν, τὴν ἄνωθεν χάριν, ἢ καὶ αὐτὸν τὸν Ἐμμανουήλ. Ἐνδύσασθε γὰρ, φησὶ, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, καὶ τῆς σαρκὸς πορνείαν μὴ ποιεῖσθε εἰς ἐπιθυμίαν. Ἀλλὰ ταυτὶ μὲν ἐκέλευσε δρᾷν τοῖς τὸ τηνικάδε Μωσῆς. Ἀκηκόαμεν δὲ καὶ ἡμεῖς καὶ αὐτοῦ τοῦ νόμου κηρύττοντος αἰνιγματωδῶς τὸ τῷ Χριστῷ δοκοῦν, καὶ δι' ὕδατος κάθαρσιν, καὶ τῶν σαρκικῶν ἐπιθυμιῶν τὴν νέκρωσιν. Προστέταχε γὰρ ὁ νόμος, ὕδατι μὲν καταῤῥαίνεσθαι τοὺς μεμολυσμένους, πρὸς τὴν τῆς σαρκὸς καθαρότητα, ἐκπέμπεσθαι δὲ τῆς παρεμβολῆς ὡς ἀκάθαρτον τὸν γονοῤῥυᾶ· διασύρων, οἶμαί που, τῆς ἀκρασίας τὸ χρῆμα, καὶ βέβηλον ἀποφαίνων τὴν τῆς σαρκὸς ἡδονήν. Τοιγάρτοι καὶ ἡμεῖς οἱ ἐν Χριστῷ δεδικαιωμένοι καὶ ἡγιασμένοι διὰ τοῦ Πνεύματος, μισεῖν κεκελεύσμεθα καὶ τὸν τῆς σαρκὸς\n\nμεμολυσμένον χιτῶνα. Οὐκοῦν προευτρεπιστὴς ὁ νόμος, καὶ τῶν διὰ Χριστοῦ χαρισμάτων προαναφαίνει τὸ κάλλος, ὡς ἐν παχέσιν ἔτι τοῖς τύποις. Περιαθρῶμεν δὲ, εἰ δοκεῖ, καὶ αὐτὸν τῆς ἐπιφανείας τὸν τρόπον. Ἐγένετο γὰρ, φησὶ, τῇ ἡμέρᾳ τῇ τρίτῃ γενηθέντος πρὸς ὄρθρον, ἐγίνοντο φωναὶ καὶ ἀστραπαὶ, καὶ νεφέλη γνοφώδης ἐπ' ὄρους Σινᾶ. Φωνή τις σάλπιγγος ἤχει μέγα. Ἐπεδήμησε γὰρ, ὡς ἔφην, καὶ καταβέβηκεν ἐξ οὐρανῶν ὁ Μονογενὴς, οὐκ ἐν πρώτῳ καιρῷ, οὐδ' ἐν ἀρχαῖς αἰῶνος τούτου·","english":"And they put to death the members upon the earth: fornication, uncleanness, passion, evil desire. But they make for themselves a bright garment, the grace from above, or even Emmanuel himself. For, he says, put on our Lord Jesus Christ, and make no provision for the flesh, for its lusts. But these things Moses commanded those at that time to do. And we too have heard even the law itself proclaiming in riddles what is pleasing to Christ, both purification through water and the putting to death of fleshly desires. For the law commanded that those who had been defiled be sprinkled with water, for the cleansing of the flesh, and that the one with a discharge be sent out of the camp as unclean—ridiculing, I think, the matter of incontinence, and declaring the pleasure of the flesh to be profane. Therefore we too, who have been justified in Christ and sanctified through the Spirit, have been commanded to hate even the defiled garment of the flesh. The law, then, is a preparer, and it foretells the beauty of the gifts that come through Christ, as still in coarse types. But let us examine, if it seems good, the very manner of the manifestation. For it came to pass, he says, on the third day, when morning had come, that there were voices and lightnings, and a dark cloud upon Mount Sinai. A sound of a trumpet resounded loudly. For the Only-Begotten had come and had descended from the heavens, as I said, not in the first season, nor in the beginnings of this age.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":488,"ref":"p488","source":"οὔτε μὴν ἐν δευτέρῳ καὶ τῷ διὰ μέσου χρόνῳ, ἀλλ' ὡς τρίτῳ καὶ τελευταίῳ, καὶ ὡς ἐν ὄρθρῳ τε καὶ ἐν ἡμέρας ἀρχῇ, τουτέστιν, ἀπεληλαμένης ἤδη τῆς νοητῆς ἀχλύος, τῆς ἐνούσης ἐν ἡμῖν, καὶ οἱονεὶ παρελαυνούσης νυκτὸς, καὶ ἠφανισμένου τοῦ σκότους. Ὁ μὲν γὰρ ἐξ ἀπάτης καὶ πλεονεξίας ὑπονοηθεὶς εἶναι Θεὸς τοῦ αἰῶνος τούτου, κατεσκότισεν νοητῶς τὴν σύμπασαν γῆν ἀποφέρων εἰς πολύθεον πλάνησιν, καὶ εἰς πᾶν εἶδος ἀκαθαρσίας. Ὁ δὲ τῶν ὅλων Θεὸς καὶ Κύριος, τουτέστιν Χριστὸς, ἐπέφανεν ἡμῖν, καὶ τριπόθητον ἀληθῶς ἐνέδειξεν ἡμέραν· ἧς καὶ ὁ θεσπέσιος Δαβὶδ ἐμέμνητο λέγων· Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ Κύριος, ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ. Γέγραφε δέ που καὶ ὁ σοφώτατος Παῦλος, ὅτι μὲν Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. Ὅτι δὲ αὖ· Οὔκ ἐσμεν νυκτὸς, οὐδὲ σκότους· ἀλλ' υἱοὶ φωτὸς, καὶ υἱοὶ ἡμέρας. Ὄρθρου δὴ οὖν καὶ ὡς ἐν ἡμέρᾳ τρίτῃ καταβέβηκεν ὁ Μονογενής. Ἀστραπαὶ δὲ ἦσαν ἐπ' ὄρους Σινᾶ, καὶ νεφέλη γνοφώδης. Καὶ ἀστραπὴ μὲν, εἰς τύπον τοῦ θείου φωτὸς, καὶ τῆς νοητῆς αὐγῆς, δηλονότι τοῦ ἐν πνεύματι, διὰ Χριστοῦ καταλαμπούσης τὰ σύμπαντα, καὶ διαθεούσης τὴν ὑπ' οὐρανόν. Οὕτω γάρ που καὶ ὁ προφήτης ἀνεφώνει λέγων πρὸς τὸν τῶν ὅλων Θεὸν καὶ Σωτῆρα Χριστόν· Ἔφανεν ἡ ἀστραπή σου τῇ οἰκουμένῃ. Καὶ οὐ δή πού φαμεν, ὅτι τῆς ἐξ ὑετοῦ γεγενημένης ἀστραπῆς ἐποιεῖτο μνήμην· ἀλλ', ὡς ἔφην ἀρτίως, τὴν τοῦ νοητοῦ φωτὸς ἀνάλαμψιν τῷ τῆς ἀστραπῆς ὀνόματι κατασημαίνειν ἤθελεν. Ὅτι δὲ δυσκάτοπτον ἀληθῶς τὸ Χριστοῦ μυστήριον, ὑπεμφήνειεν ἂν ὁ γνόφος.","english":"Nor indeed in the second and intermediate time, but as in the third and last, and as at dawn and at the beginning of day—that is, once the intelligible mist that is in us has already been driven away, and the night, so to speak, has passed by, and the darkness has been done away with. For the one who was supposed by deceit and greed to be the god of this age darkened the whole earth in the intelligible sense, leading it away into polytheistic error and into every kind of uncleanness. But the God and Lord of all, that is, Christ, has shone upon us and has shown forth a day truly thrice-desired; of which the inspired David also made mention, saying: This is the day which the Lord has made; let us rejoice and be glad in it. And the most wise Paul also wrote somewhere that The night has advanced, and the day has drawn near. And again: We are not of the night, nor of the darkness, but sons of light and sons of day. At dawn, then, and as it were on the third day, the Only-Begotten has come down. And there were lightnings on Mount Sinai, and a dark cloud. And the lightning is a type of the divine light and of the intelligible radiance—namely, of the light in the Spirit, which through Christ shines upon all things and deifies the world under heaven. For thus somewhere the prophet also cried out, saying to the God and Savior of all, Christ: Your lightning has appeared to the inhabited world. And we do not say anywhere that he was making mention of lightning that comes from rain; but, as I said just now, he wished to signify the flashing forth of the intelligible light by the name of lightning. And that the mystery of Christ is truly hard to look upon, the dark cloud would suggest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":489,"ref":"p489","source":"Καὶ γοῦν καὶ αὐτὸς ὁ μακάριος Δαβὶδ, ὧδέ πη συνιεὶς, καθάπερ ἐγᾦμαι, προανακεκράγει λέγων. Καὶ ἔθετο σκότος ἀποκρυφὴν αὐτοῦ, κύκλῳ αὐτῷ ἡ σκηνὴ αὐτοῦ· σκοτεινὸν ὕδωρ ἐν νεφέλαις ἀέρων. Ἀπὸ τῆς τηλαυγήσεως ἐνώπιον αὐτοῦ αἱ νεφέλαι διῆλθον. Κεκρυμμένον γὰρ οὕτως ἐστὶ τὸ Χριστοῦ μυστήριον, ὡς δεῖσθαι μυσταγωγίας τῆς ἄνωθεν, καὶ ἀποκαλύψεως τῆς παρὰ Θεοῦ. Ἤκουε γοῦν ὁ Πέτρος εὖ μάλα, συνιεὶς τὸν ἐν σαρκὶ πεφηνότα Θεὸν Λόγον, καὶ ἀληθῶς Υἱόν· Μακάριος εἶ, Σίμων βὰρ Ἰωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέ σοι, ἀλλ' ὁ Πατήρ μου ὁ ἐν τοῖς οὐρανοῖς. Ἐγνωρίσθαι δὲ καὶ ὁ Παῦλος διεβεβαιοῦτο ἑαυτῷ τὸ μυστήριον κατὰ ἀποκάλυψιν Θεοῦ. Οὐκοῦν, τὸ ἀσυμφανὲς τῆς γνώσεως ὁ γνόφος δηλοῖ. Ἀνακέκραγε δὲ καὶ ἡ σάλπιγξ, τῶν εὐαγγελικῶν θεσπισμάτων τὸ εὔηχες ἀποφαίνουσα. Καὶ γοῦν ἔφη που Θεὸς διὰ φωνῆς τῶν προφητῶν τοῖς Ἰουδαίων δήμοις· Καθέστηκα ἐφ' ὑμᾶς σκοπούς. Ἀκούσατε τῆς φωνῆς σάλπιγγος. Καὶ εἶπαν· Οὐκ ἀκουσόμεθα. Διὰ τοῦτο ἤκουσαν τὰ ἔθνη, καὶ οἱ ποιμαίνοντες τὰ ποίμνια ἐν αὐτοῖς. Ἄκουε, γῆ· Ἰδοὺ ἐπάγω ἐπὶ τὸν λαὸν τοῦτον κακὰ, τὸν καρπὸν ἀποστροφῆς αὐτῶν, ὅτι τῷ λόγῳ μου οὐ προσέσχον, καὶ τὸν νόμον μου ἀπώσαντο. Πεφώνηκε μὲν γὰρ παρ' αὐτοῖς ἡ σάλπιγξ διὰ τῶν παρὰ Θεοῦ σκοπῶν, τουτέστι, τῶν ἁγίων ἀποστόλων. Κεχειροτόνηνται γὰρ ἐφ' ἡμᾶς σκοποί. Ἀλλ' εἶπον· Οὐκ ἀκουσόμεθα. Διὰ τοῦτο ἤκουσαν τὰ ἔθνη. Καὶ αὐτοὺς δὲ τοὺς ἁγίους εὑρήσομεν μαθητὰς, τοὺς ἀναφανδὸν εἰρηκότας τοῖς Ἰουδαίων λαοῖς· Ὑμῖν ἀναγκαῖον πρῶτον λαλῆσαι τὸν λόγον τοῦ Θεοῦ.","english":"And indeed the blessed David himself, understanding in some such way as this, as I suppose, had cried out beforehand, saying: And he made darkness his hiding place, round about him his tabernacle; dark water in the clouds of the airs. From the brightness before him the clouds passed through. For thus hidden is the mystery of Christ, so as to need initiation from above, and revelation from God. At any rate Peter heard well indeed, understanding the God the Word who appeared in flesh, and truly Son: Blessed are you, Simon bar Jonah, because flesh and blood did not reveal it to you, but my Father who is in the heavens. And Paul was affirming that the mystery had been made known to himself by revelation of God. Therefore the darkness signifies the obscurity of knowledge. And the trumpet also has cried out, showing forth the melodiousness of the gospel ordinances. And indeed God said somewhere through the voice of the prophets to the assemblies of the Jews: I have set watchmen over you. Hear the voice of the trumpet. And they said: We will not hear. Therefore the nations heard, and those who shepherd the flocks among them. Hear, O earth; behold, I am bringing evils upon this people, the fruit of their turning away, because they did not attend to my word, and they thrust away my law. For the trumpet has sounded among them through the watchmen from God, that is, the holy apostles. For watchmen have been appointed over us. But they said: We will not hear. Therefore the nations heard. And we shall find the holy disciples themselves, who said openly to the peoples of the Jews: It was necessary that the word of God be spoken to you first.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":490,"ref":"p490","source":"Ἐπειδὴ δὲ ἀπωθεῖσθε αὐτὸν, καὶ οὐκ ἀξίους ὑμᾶς αὐτοὺς κρίνετε τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη. Οὕτω γὰρ ἐντέταλκε ἡμῖν ὁ Κύριος. Σάλπιγγι δὲ παρεικάζει διὰ τῶν Χριστοῦ κηρυγμάτων τὴν εὐφωνίαν, καὶ ὁ μακάριος Ἡσαΐας λέγων περὶ τοῦ καιροῦ τῆς ἐπιδημίας· Καὶ ἔσται, ἐν τῇ ἡμέρᾳ ἐκείνῃ, σαλπιοῦσι τῇ σάλπιγγι τῇ μεγάλῃ. Σάλπιγξ μὲν γὰρ καὶ ὁ νόμος, ἀλλ' ἦν ἰσχνόφωνος, καὶ βραδύγλωσσος. Διὰ τοῦτο καὶ Μωσῆς,\n\nὅτι καὶ μόλις εἰς μόνην ἐφώνει τὴν Ἰουδαίαν, ἐν ᾗ καὶ γέγονε γνωστὸς ὁ Θεός. Σάλπιγξ δὲ ἡ μεγάλη, Χριστὸς, ἤτοι τὰ δι' αὐτοῦ κηρύγματα, περιηχοῦντα τὴν ὑπ' οὐρανόν. Ἔφη γὰρ, Ὅτι κηρυχθήσεται τοῦτο τὸ Εὐαγγέλιον ἐν ὅλῃ τῇ οἰκουμένῃ, εἰς μαρτυρίαν πᾶσι τοῖς ἔθνεσιν. Ὅτι δὲ ἀτρεκὴς ὁ λόγος, μεμαρτύρηκε αὐτὸ τῶν πραγμάτων τὸ πέρας. Ἀνήκοος γὰρ οὐδεὶς τῆς τοῦ Σωτῆρος ἡμῶν ἀπομεμένηκε δόξης. Καὶ ἐξήγαγε, φησὶν, ὁ Μωσῆς εἰς συνάντησιν τὸν λαὸν τοῦ Θεοῦ ἐκ τῆς παρεμβολῆς, καὶ παρέστηκεν ἐπὶ τὸ ὄρος Σινᾶ. Ὅρα τὴν Μωσέως παιδαγωγίαν· ἀποφέρει πρὸς Θεόν. Παιδαγωγεῖ γὰρ ἐπὶ Χριστὸν, καὶ παρίστησι μὲν τοὺς ὑπ' αὐτῷ τέως παιδαγωγουμένους ἐπὶ τὸ ὄρος· οὐκ ἀναβιβάζει γε μὲν ἐν αὐτῷ. Ὄρος δὲ νοήσεις ἐν τούτοις, τὴν ὑπερφυᾶ τε καὶ ὑπεραίρουσαν γνῶσιν τοῦ μυστηρίου τοῦ κατὰ Χριστόν. Ὑψηλὴ γὰρ λίαν, καὶ ἥκιστα μὲν τοῖς ἐν νόμῳ βατή· πρέπουσα δὲ μᾶλλον ἡμῖν τοῖς ἡγιασμένοις ἐν πνεύματι. Ὡς γὰρ αὐτὸς εἴρηκεν ὁ Σωτήρ· Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν· τούτοις δὲ οὐ δέδοται, φημὶ δὲ τοῖς Ἰουδαίοις.","english":"But since you thrust him away and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. For so the Lord has commanded us. And he likens the sweetness of sound to a trumpet through the proclamations of Christ, and the blessed Isaiah also says concerning the time of his coming: And it shall be, in that day, they shall sound with the great trumpet. For the law is also a trumpet, but it was faint-voiced and slow of tongue. Therefore also Moses, because he cried out but scarcely to Judaea alone, in which God also became known. But the great trumpet is Christ, that is, the proclamations through him, resounding over the whole region under heaven. For he said, That this Gospel shall be proclaimed in the whole inhabited world, for a testimony to all the nations. And that the word is true, the outcome of events itself has testified. For no one has remained without hearing the glory of our Savior. And Moses, it says, brought the people of God out of the camp to meet God, and they stood at the mountain of Sinai. Observe the pedagogy of Moses: he leads them toward God. For he educates them toward Christ, and he sets those who are for the time being being educated under him at the mountain; yet he does not lead them up on it. And by mountain in these words you will understand the transcendent and surpassing knowledge of the mystery concerning Christ. For it is very high, and least of all accessible to those under the law; but it is more fitting for us who have been sanctified in the Spirit. For as the Savior himself said: To you it has been given to know the mysteries of the kingdom of heaven; but to these it has not been given—I mean to the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":491,"ref":"p491","source":"Ποιούμενος δὲ καὶ ὡς ἐν εἴδει προσευχῆς τοὺς πρὸς Πατέρα καὶ Θεὸν ὑπὲρ ἡμῶν λόγους· Ἐξομολογοῦμαί σοι, φησὶ, Πάτερ Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα πάντα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις. Ναὶ ὁ Πατὴρ, ὅτι οὕτως ἐγένετο εὐδοκία ἔμπροσθέν σου. Οὐκοῦν παρίστησι μὲν ἐπὶ τὸ ὄρος ὁ Μωσῆς, οὐκ ἀναβιβάζει δὲ ἐν αὐτῷ· ὡς γὰρ ἔφην ἀρτίως, τὸ τέλειόν τε καὶ ὑψηλὸν ἐν σοφίᾳ καὶ γνώσει κερδαίνομεν διὰ Χριστοῦ μᾶλλον, οὐ διὰ Μωσέως. Ὁ μὲν γὰρ ἦν οἰκέτης, καὶ παιδαγωγός· ὁ δὲ, ὡς τῶν ὅλων Κύριος, γνώσεως ἡμῖν τελείας πέφηνεν δοτήρ. Ἐν αὐτῷ γάρ εἰσι πάντες οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι, κατὰ τὸ γεγραμμένον. Καθικομένου δὴ οὖν ἐν εἴδει πυρὸς τοῦ Θεοῦ, καπνοὶ μὲν ἦσαν, ὡς ἐκ καμίνου διᾴττοντες, καὶ ὑψοῦ δὴ λίαν ἐξελιττόμενοι, καὶ παντὸς, οἶμαί που, κατασκιδνάμενοι τοῦ λαοῦ. Καταπεφοίτηκε γὰρ ἐξ οὐρανοῦ δι' ἡμᾶς πρὸς ἡμᾶς ὁ τοῦ Θεοῦ Λόγος ὡς πῦρ χωνευτηρίου, κατὰ τὴν τοῦ προφήτου φωνήν. Καὶ αὐτὸς ἡμᾶς ἐβάπτιζεν ἐν Πνεύματι ἁγίῳ καὶ πυρί· πυρὶ δὲ τῷ νοητῷ τὸν ἐν ἡμῖν δαπανῶντι συρφετὸν, καὶ τὸν ἐξ ἁμαρτίας ἐκτήκοντι ῥύπον, καὶ ἀποψύχεσθαι πρὸς ἐκτόπους ἡδονὰς οὐκ ἀφιέντι τὸν νοῦν· ἀποτετελέσμεθα δὲ ταύτῃτοι, τῷ πνεύματι ζέοντες. Καὶ τοῦτο αὐτὸ ἐνήργησεν εἰς ἡμᾶς ὁ Χριστός. Τοιγάρτοι καὶ ἔφασκεν· Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν. Καὶ τί θέλω εἰ ἤδη ἀνήφθη; Οὐκοῦν ἐν εἴδει πυρὸς οἰκονομικῶς δὴ λίαν τοῖς ἀρχαιοτέροις ἐφαίνετο· πλὴν οὐ δίχα καπνοῦ.","english":"And making, as it were in the form of a prayer, the words to the Father and God on our behalf, he says: I confess to you, Father, Lord of heaven and earth, that you have hidden all these things from the wise and understanding, and have revealed them to babes. Yes, Father, for so it was well-pleasing before you. Therefore Moses stands by the mountain, but he does not bring them up into it; for, as I said just now, we gain the perfect and lofty in wisdom and knowledge through Christ rather than through Moses. For the one was a servant and a tutor; but the other, as Lord of all things, has appeared as the giver of perfect knowledge to us. For in him are all the treasures of wisdom and knowledge hidden, according to what is written. When God had descended in the form of fire, then there were smokes leaping forth as from a furnace, and rolling out very high, and, I suppose, settling over all the people. For the Word of God has come down from heaven for our sake to us as the fire of a furnace, according to the voice of the prophet. And he himself was baptizing us in the Holy Spirit and fire; with the intelligible fire consuming the refuse within us, and melting away the filth that comes from sin, and not permitting the mind to grow cold toward outlandish pleasures; and we have been perfected in this very thing, boiling in the spirit. And this very thing Christ worked in us. Therefore he also said: I came to cast fire upon the earth. And what do I wish if it has already been kindled? Therefore in the form of fire, very much by economy, he appeared to the more ancient, except not without smoke.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":492,"ref":"p492","source":"Συνήσομεν δὲ καὶ διὰ τούτου πάλιν, ὅτι θρηνεῖν καὶ κατοιμώζειν ἀνάγκη τοὺς ἀναπίπτοντας εἰς τὸ ῥᾴθυμον, καὶ τῆς θείας αὐτοῦ δόξης καταφρονεῖν ᾑρημένους. Δακρυροεῖν γὰρ ἀνάγκη ἐν καπνῷ. Κατοιχήσονται δὲ ὅτι πρὸς τὸ ἐξώτερον σκότος οἱ θεομισεῖς τε καὶ ἀλιτήριοι, πῶς ἂν ἐνδοιάσειέ τις; Ἐκεῖ γὰρ ἔσται, φησὶν, ὁ κλαυθμὸς καὶ βρυγμὸς τῶν ὀδόντων. Ὅτι τοίνυν πικρὸν ἐπὶ ταῖς ῥᾳστώναις καταστάζουσι δάκρυον οἱ περὶ ὧν ὁ λόγος, ὑπέφαινον οἱ καπνοί. Προσετίθει δὲ, ὅτι καὶ αἱ φωναὶ τῆς σάλπιγγος ἐγίνοντο προβαίνουσαι, ἰσχυρότεραι σφόδρα ὡς ἐν ἀρχαῖς μὲν, ὀλίγους ἀκροᾶσθαι μόλις· ὕστερον δὲ πολλοὺς, μᾶλλον δὲ καὶ ἅπασαν τὴν συναγωγήν. Σάλπιγξ μὲν γὰρ καὶ εὐφωνοτάτη, καὶ ἠχὴν ἰοῦσα τὴν διαπρυσίαν, τὸ εὐαγγελικόν ἐστι κήρυγμα, καθάπερ ἤδη προείπομεν. Ἀλλ' ἠκούετο μὲν, φησὶν, ἐν ἀρχαῖς εἰς μόνην τὴν Ἰουδαίαν· προβαίνοντος δὲ τοῦ καιροῦ, καὶ εἰς πᾶσαν ἤδη τὴν ὑπ' οὐρανὸν περιῄεσαν οἱ θεσπέσιοι μαθηταὶ, τοῖς ἁπανταχόσε κηρύττοντες· ὥστε καὶ ἀπὸ Ἱερουσαλὴμ μέχρι τοῦ Ἰλλυρικοῦ, μᾶλλον δὲ καὶ μέχρις αὐτῶν ἀφικέσθαι τερμάτων τῆς γῆς· καὶ ἐξ ἠοῦς πρὸς ἑσπέραν, τὴν ἱερὰν ἀπηχῆσαι σάλπιγγα. Τοῦτο, οἶμαι, ἔστι τὸ γίνεσθαι τὰς φωνὰς τῆς σάλπιγγος ἰσχυροτέρας. Εἶτα μετὰ τοῦτο λοιπὸν ἐπισκήπτει Θεὸς τῷ μακαρίῳ Μωσῇ διαμαρτύρασθαι τῷ λαῷ· Μή ποτε, φησὶν, ἐγγίσωσι πρὸς τὸν Θεὸν κατανοῆσαι, καὶ πέσωσιν ἐξ αὐτῶν πλῆθος· καὶ οἱ ἱερεῖς οἱ","english":"We shall understand again through this that those who fall into indifference, and have chosen to despise his divine glory, must needs lament and wail. For one must shed tears in smoke. But that the God-hating and sinful will go to the outer darkness, how could anyone doubt? For there, he says, shall be the weeping and gnashing of teeth. That therefore the tears of those about whom the word speaks drip bitterly over their ease, the smokes were hinting at. And he added that the sounds of the trumpet also came forth, becoming very much stronger, so that at the beginning few could scarcely hear them, but later many, or rather even the whole assembly. For the trumpet, both most melodious and sending forth a piercing sound, is the gospel proclamation, just as we have already said before. But it was heard, he says, at the beginning only in Judea; but as time went on, the divine disciples went about already into all under heaven, proclaiming to all everywhere, so that from Jerusalem even to Illyricum, or rather even to the very ends of the earth, and from east to west, the sacred trumpet resounded. This, I think, is what it means for the sounds of the trumpet to become stronger. Then after this, God lays a charge upon the blessed Moses to testify to the people: Lest at any time, he says, they draw near to God to understand, and a multitude of them fall; and the priests who","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":493,"ref":"p493","source":"ἐγγίζοντες Κυρίῳ τῷ Θεῷ ἁγιασθήτωσαν, μή ποτε ἀπαλλάξῃ ἀπ' αὐτῶν Κύριος. Ἄθρει δὴ οὖν, ἄθρει, καὶ ἐκ τῶνδε δὴ πάλιν, ὡς ἔστιν ἀμήχανον διὰ τῆς Μωσέως παιδαγωγίας ἐγγίζειν Θεῷ. Προσίεται γὰρ οὐκ ἐν τύποις ἔτι καὶ σκιαῖς εὐδοκιμεῖν ἑλομένους· τοιαῦτα γὰρ τὰ Μωσέως· ζητεῖ δὲ μᾶλλον ἐν ἡμῖν τῆς ἀληθείας τὸ κάλλος. Ἀλήθεια δὲ ὁ Χριστὸς, δι' οὗ τὴν προσαγωγὴν ἐσχήκαμεν, καὶ ἐγγὺς γεγόναμεν τοῦ Πατρὸς, καθάπερ εἰς ὄρος ἀναφοιτήσαντες, τὴν περὶ αὐτοῦ γνῶσιν. Ἐπεγνωκότες γὰρ τὸν Υἱὸν, ἐπέγνωμεν δι' αὐτοῦ τε καὶ ἐν αὐτῷ τὸν Πατέρα. Οὐκοῦν δι' αὐτοῦ τὴν προσαγωγὴν ἐσχήκαμεν, οὐ διὰ Μωσέως, τουτέστι, οὐ διὰ νόμου. Ἁγιάζεσθαι δὲ καὶ αὐτοὺς προαναφαίνοντος ἐναργῶς, οὔπω τελείως ἁγίαν τὴν κατὰ νόμον ἱερωσύνην, ὡς γὰρ ἔτι δεομένην ἁγιασμοῦ, ἄλλοθι μὴ προστέταχεν ἁγιάζεσθαι. Ἄμωμος δὲ, καὶ ἁγίων Ἄγιος ἐφ' ἡμᾶς ἀρχιερεὺς, ὁ Χριστὸς, καὶ κρείττονος διαθήκης ἔγγυος, ὡς Παῦλός φησι. Τοιγάρτοι καὶ πέπαυται μὲν ἡ πρώτη. Γέγονε δὲ καὶ αὐτῆς ἱερωσύνης μετάθεσις, οὐκ ἐχούσης τὸ ἄμεμπτον, καὶ τὸ ἄκρως ἅγιον. Τετελείωκε μὲν γὰρ οὐδένα κατὰ συνείδησιν· εἰσκεκόμικε δὲ μᾶλλον βαπτισμῶν διδαχὰς, ἐφηγήσεις περιῤῥαντηρίων πρὸς τὴν τῆς σαρκὸς καθαρότητα. Καταλήγει γὰρ εἰς τοῦτο μόλις τῆς νομικῆς ἱερωσύνης ἡ δύναμις. Ὡς οὐκ ἔχουσα τοίνυν τὸ τελείως ἅγιον, ἁγιασθησομένη δὲ κατὰ καιροὺς ἐν Χριστῷ τῶν τύπων μεταπλαττομένων εἰς ἀλήθειαν, προστέταχεν ἁγιάζεσθαι. Προστιθεὶς δὲ ὅτι·","english":"Those who draw near to the Lord God, let them be sanctified, lest at any time the Lord depart from them. Consider then, consider, also from these words again, how it is impossible to draw near to God through the pedagogy of Moses. For he does not accept those who have chosen to be esteemed any longer in types and shadows; for such are the things of Moses; but he seeks rather the beauty of truth in us. And the truth is Christ, through whom we have obtained access and have come near to the Father, as if we had gone up to a mountain, the knowledge of him. For having known the Son, we have known through him and in him the Father. Therefore through him we have obtained access, not through Moses, that is, not through the law. And he clearly foretells that they themselves are to be sanctified, since the priesthood according to the law is not yet perfectly holy, as still needing sanctification; for he has not elsewhere commanded it to be sanctified. But the blameless one, and Holy of holies, is the high priest over us, Christ, and the surety of a better covenant, as Paul says. Therefore the first has also ceased. And there has been a change of the priesthood itself, since it did not have the blameless and the supremely holy. For it perfected no one according to conscience; but it brought in rather teachings of baptisms, sprinklings of purification for the cleansing of the flesh. For the power of the legal priesthood barely comes to this. Since, then, it does not have the perfectly holy, but is to be sanctified at times in Christ, when the types are transformed into truth, it has commanded to be sanctified. And adding that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":494,"ref":"p494","source":"Μή ποτε ἀπαλλάξῃ ἀπ' αὐτῶν Κύριος, ἐφῆκε νοεῖν, ὅτι θάνατος ἡ δίκη, τοῖς τὴν ἐν νόμῳ τιμῶσιν ἱερωσύνην, ἀναδειχθείσης ἐν κόσμῳ τῆς διὰ Χριστοῦ· δι' οὗ καὶ λαοὶ καὶ αὐτὸ τὸ πάλαι σεπτόν τε καὶ ἱερὸν ἁγιάζεται γένος· βέβηλον δὲ πάντως, καὶ ἐν ἀκαθαρσίαις, ὃ μὴ ἡγιάσθη παρ' αὐτοῦ. Διὰ τοῦτο ἔφασκε τοῖς Ἰουδαίων δήμοις· Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὅτι ἐὰν μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἐν ταῖς ἁμαρτίαις ὑμῶν ἀποθανεῖσθε. Ὅτι δὲ ἔμελλον οἱ ἐξ Ἰσραὴλ ἐξήνιοι γεγονότες ἀποπέμπεσθαι κατὰ καιροὺς, ὑπονοστήσειν δὲ οὐχ ἑτέρως πρὸς Θεὸν, πλὴν ὅτι διὰ Χριστοῦ, καταδείξει ῥᾳδίως Θεοῦ λέγοντος οἰκονομικῶς τῷ παναρίστῳ Μωσῇ· Βάδιζε, κατάβηθι, καὶ ἀνάβηθι, σὺ καὶ Ἀαρὼν μετὰ σοῦ. Ὁρᾷς πῶς ἀπεπέμπετο Μωσῆς, εἶτα μόνος οὐκ ἐπιστρέφει, ἄνεισι δὲ πάλιν συνομαρτοῦντος αὐτῷ καὶ συνδιαθέοντος Ἀαρὼν, ὃς ἦν εἰς τύπον Χριστοῦ τοῦ μεγάλου ἱερέως; Δι' αὐτοῦ γὰρ, ὡς ἔφην, προσιτὸς ὁ Πατήρ. Καὶ ἀπόπεμπτοι γεγονότες κατὰ καιροὺς οἱ ἐν νόμῳ, τουτέστιν ὁ Ἰσραήλ. Ἐπιγνώσονται μὲν ἐν ἐσχάτοις καιροῖς τὸν ὅσιόν τε καὶ ἄκακον ἀρχιερέα, τουτέστιν Χριστόν· προσελεύσονται δὲ δι' αὐτοῦ τῷ Θεῷ καὶ Πατρὶ, καθάπερ εἰς ὅρος ἀναθρώσκοντες τὸ σεπτὸν καὶ μέγα τῆς οἰκονομίας μυστήριον, δι' οὗ πάντας ἡμᾶς σέσωκεν ὁ Χριστὸς, δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα, σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τῆς εἰς τὸ ὄρος ἀνόδου Μωσέως καὶ Ἀαρὼν, καὶ Ναδὰβ, καὶ Ἀβιοὺδ καὶ τῶν ἐβδομήκοντα πρεσβυτέρων τοῦ λαοῦ. αʹ. Κέκληνται μὲν διὰ νόμου πρὸς Θεὸν οἱ ἐξ αἵματος Ἰσραὴλ, μεσιτεύοντος τὸ τηνικάδε καὶ διακονοῦντος Μωσέως.","english":"Lest at any time the Lord depart from them,\" he allowed them to understand, meaning that death is the penalty for those who honor the priesthood that is in the law, now that the priesthood through Christ has been displayed in the world; through whom both the peoples and that race itself, once revered and holy, is sanctified; but utterly profane, and in uncleannesses, is whatever has not been sanctified by him. For this reason he said to the assemblies of the Jews: \"Amen, amen, I say to you, that unless you believe that I am he, you will die in your sins.\" And that those of Israel, having become estranged, were destined to be sent away at appointed times, and would return to God in no other way except through Christ, God will easily demonstrate when he says in the way of economy to the all-excellent Moses: \"Go, descend, and ascend, you and Aaron with you.\" Do you see how Moses was sent away, and then does not return alone, but comes up again with Aaron accompanying and running along with him, who was a type of Christ the great high priest? For through him, as I said, the Father is accessible. And those under the law, that is, Israel, have become sent away at appointed times. They will recognize in the last times the holy and guileless high priest, that is, Christ; and they will come to God the Father through him, as it were leaping up to a mountain, the revered and great mystery of the economy, through which Christ has saved us all, through whom and with whom be glory to God the Father, with the Holy Spirit, unto the ages of ages. Amen. Concerning the ascent of Moses and Aaron, and Nadab and Abiud and the seventy elders of the people, to the mountain. 1. Those of the blood of Israel have been called to God through the law, Moses at that time mediating and ministering.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":495,"ref":"p495","source":"Ἀλλ' ὡς ὁ θεσπέσιος γράφει Παῦλος, Τετελείωκεν ὁ νόμος οὐδένα. Τελειότης γε μὴν αὐτοῦ καὶ προφητῶν νοεῖται Χριστός. Πᾶσα γὰρ λύτρωσις δι' αὐτοῦ. Ἐπεὶ Μὴ ἔστιν ἕτερον ὄνομα ὑπὸ τὸν οὐρανὸν ἐν ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι ἡμᾶς, καὶ ἐν αὐτῷ πᾶσα τελειότης δι' ἁγιασμοῦ ἐν πνεύματι. Δι' αὐτοῦ κεκλήμεθα πρὸς τὸν Πατέρα, καὶ εἰς τὴν ἄνω πόλιν ἀναβησόμεθα σὺν αὐτῷ. Καὶ γοῦν ἔφασκεν ἐναργῶς· Ἐν τῇ οἰκίᾳ τοῦ Πατρός μου πολλαὶ μοναί εἰσιν. Εἰ δὲ μὴ, εἶπον ἂν ὑμῖν· Πορεύομαι ἑτοιμάσα· τόπον ὑμῖν. Καὶ ἐὰν πορευθῶ ἑτοιμάσαι τόπον ὑμῖν, πάλιν ἔρχομαι, καὶ παραλήψομαι ὑμᾶς πρὸς ἐμαυτὸν, ἴνα ὅπου εἰμὶ ἐγὼ, καὶ ὑμεῖς ἦτε. Πρωτόλειον μὲν γὰρ καὶ οἷά τις ἀπαρχὴ τῆς ἀνθρωπότητος προσέφρησεν εἰς τὸν οὐρανόν. Ἀνακομίσει δὲ ὅτι καὶ ἡμᾶς αὐτοὺς, οὐκ ἂν ἐνδοιάσειέ τις. Ἐμπεδοῖ γὰρ εἰς τοῦτο ὁ ψεύδεσθαι μὴ εἰδὼς, καὶ τοῖς τοῦ τυχεῖν ἀξίοις τὴν ἐλπίδα προσθείς. Ἐσόμεθα γὰρ οὐρανοῦ πολῖται κατὰ καιροὺς, προαναφοιτήσαντος ἡμῶν, ὡς ἔφην,","english":"But as the divine Paul writes, \"the law has perfected no one.\" Yet the perfection of it and of the prophets is understood as Christ. For every redemption is through him. Since \"there is no other name under heaven among men in which we must be saved,\" and in him is all perfection through sanctification in the Spirit. Through him we have been called to the Father, and we shall go up to the city above with him. And indeed he said plainly: \"In my Father's house there are many mansions. If it were not so, I would have told you: I go to prepare a place for you. And if I go to prepare a place for you, I come again, and I will receive you to myself, that where I am, you also may be.\" For as a firstfruit and, as it were, an offering of the firstfruits of humanity, he has gone up to heaven. And that he will bring us also ourselves back up, no one would doubt. For he who does not know how to lie confirms this, and has added hope to those worthy to obtain it. For we shall be citizens of heaven in due time, since he has gone up before us, as I said,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":496,"ref":"p496","source":"Χριστοῦ, καὶ ἀληθὲς ὅτι χρῆμά ἐστι πιστώσεται ὁ σοφώτατος Παῦλος ὡδὶ γεγραφώς· Οὐ γὰρ εἰς χειροποίητα Ἅγια εἰσῆλθεν ὁ Χριστὸς, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ' εἰς αὐτὸν τὸν οὐρανὸν νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ Θεοῦ ὑπὲρ ἡμῶν. Ἦν μὲν γὰρ, καὶ ἔστι, καὶ ἔσται Θεὸς ὢν φύσει, μετὰ τοῦ ἰδίου Πατρὸς καὶ ἐν ὄψει τοῦ γεγεννηκότος. Ἐμφανίζεται δὲ ὑπὲρ ἡμῶν, ὅτι γέγονεν ἄνθρωπος, ἵνα καὶ ἡμεῖς, οἱ τῶν τοῦ Πατρὸς ὀμμάτων ἐξεῤῥιμμένοι διά τε τὴν ἐν Ἀδὰμ παράβασιν, καὶ τὴν καθ' ἡμᾶς τυραννήσασαν ἁμαρτίαν, ἐν ὄψει γενώμεθα πάλιν αὐτοῦ, διὰ Χριστοῦ τε καὶ εἰς τὸ ἐν ἀρχαῖς, τῶν μεταξὺ παρεισβεβηκότων, οἰχομένων εἰς τὸ μηδέν. Κεκλήμεθα οὖν δὴ ἐν Χριστῷ, καὶ εἰς τὴν ἄνω πόλιν, καὶ τῆς παρὰ Θεοῦ καὶ Πατρὸς ἐποπτίας ἀξιούμεθα, καὶ δι' αὐτοῦ καὶ ἐν αὐτῷ δεδιδάγμεθα προσκυνεῖν τὸν τῶν ὅλων γενεσιουργόν τε καὶ Πατέρα Θεόν. Προανεφώνει δὲ καὶ τοῦτο πάλιν ἡμῖν ὁ νόμος αἰνιγματωδῶς. Καταβέβηκεν μὲν γὰρ ἐν εἴδει πυρὸς ὁ τῶν ὅλων Θεὸς ἐπὶ τὸ ὅρος τὸ Σινᾶ· θεσμοθετήσας δὲ τοῖς ἐξ Ἰσραὴλ τὰ δι' ὧν ἦν εἰκὸς εἰς ἀρχὰς ἰέναι δικαιοσύνης. Προεισβολὴ γὰρ ὥσπερ ὁ νόμος τῶν τελειοτέρων, στοιχεῖά τε καὶ προαγόρευσις τῶν διὰ Χριστοῦ παιδευμάτων. Καὶ Μωσῇ, φησὶν, εἶπεν· Ἀνάβηθι πρὸς τὸν Θεὸν, σὺ καὶ Ἀαρὼν, καὶ Ναδὰβ, καὶ Ἀβιοὺδ, καὶ ἑβδομήκοντα τῶν πρεσβυτέρων Ἰσραὴλ, καὶ προσκυνήσουσι μακρόθεν τῷ Κυρίῳ. Καὶ ἐγγιεῖ Μωσῆς μόνος πρὸς τὸν Θεόν. Αὐτοὶ δὲ οὐκ ἐγγιοῦσιν. Ὁ δὲ λαὸς οὐ συναναβήσεται μετ' αὐτῶν. Ἀπηγγελκότος δὲ ταῦτα τοῦ πανσόφου Μωσέως, ἀπεκρίθη πᾶς λαὸς φωνῇ μεγάλῃ λέγοντες·","english":"The most wise Paul will confirm that this is truly a matter of Christ, having written as follows: For Christ did not enter into handmade sanctuaries, copies of the true ones, but into heaven itself, now to appear before the face of God on our behalf. For he was, and is, and will be God by nature, with his own Father and in the sight of the one who begot him. But he appears on our behalf because he became man, so that we too, who were cast out from the eyes of the Father because of the transgression in Adam and the sin that tyrannized us, might come again into his sight through Christ and into the state of the beginning, with the things that had intervened in between gone into nothing. We have therefore been called in Christ, and to the city above, and we are deemed worthy of the oversight of God and the Father, and through him and in him we have been taught to worship the God who is the creator of all things and the Father. The law also proclaimed this to us beforehand again in riddles. For the God of all things came down in the form of fire upon Mount Sinai, and gave laws to the people of Israel by which it was fitting for them to enter into the beginnings of righteousness. For the law is, as it were, a preliminary entrance to the more perfect things, elements and a foretelling of the teachings through Christ. And to Moses, it says, he said: Come up to God, you and Aaron, and Nadab, and Abihu, and seventy of the elders of Israel, and they shall worship the Lord from afar. And Moses alone shall draw near to God. But they shall not draw near. And the people shall not go up with them. When the all-wise Moses had reported these things, all the people answered with a loud voice, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":497,"ref":"p497","source":"Πάντας τοὺς λόγους οὓς ἐλάλησε Κύριος, ποιήσομεν, καὶ ἀκουσόμεθα. Καὶ τί μετὰ τοῦτο; Καὶ ἔγραψε, φησὶ, Μωσῆς πάντα τὰ ῥήματα Κυρίου. Ὀρθρίσας δὲ Μωσῆς τὸ πρωῒ, ᾠκοδόμησε θυσιαστήριον ἐπὶ τὸ ὄρος, καὶ δώδεκα λίθους εἰς τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. Καὶ ἐξαπέστειλε τοὺς νεανίσκους τῶν υἱῶν Ἰσραὴλ, καὶ ἀνήνεγκαν ὁλοκαυτώματα, καὶ ἔθυσαν θυσίαν σωτηρίου Κυρίῳ τῷ Θεῷ, μοσχάρια. Λαβὼν δὲ Μωσῆς τὸ ἥμισυ τοῦ αἵματος ἐνέχεεν εἰς τὸν κρατῆρα· τὸ δὲ ἥμισυ τοῦ αἵματος προσέχεε πρὸς τὸ θυσιαστήριον. Καὶ λαβὼν τὸ βιβλίον τῆς διαθήκης, ἀνέγνω εἰς τὰ ὦτα τοῦ λαοῦ· καὶ εἶπαν· Πάντα ὅσα ἐλάλησεν ὁ Κύριος ποιήσομεν καὶ ἀκουσόμεθα. Λαβὼν δὲ Μωσῆς τὸ αἷμα κατεσκέδασεν τοῦ λαοῦ, καὶ εἶπεν· Ἰδοὺ τὸ αἷμα τῆς διαθήκης, ἧς διέθετο Κύριος πρὸς ὑμᾶς περὶ πάντων τῶν λόγων τούτων. Ἐκπεπερασμένης δὲ τῆς θυσίας, καὶ κατεῤῥαμένου παντὸς τοῦ λαοῦ τῷ τῆς διαθήκης αἵματι, ἀνέβη δὲ, φησὶν, ὁ Μωσῆς καὶ Ἀαρὼν, καὶ Ναδὰβ, καὶ Ἀβιοὺδ, καὶ ἐβδομήκοντα τῆς γερουσίας τοῦ λαοῦ Ἰσραὴλ, καὶ εἶδον τὸν τόπον οὗ εἱστήκει ὁ Θεὸς τοῦ Ἰσραὴλ, καὶ τὰ ὑπὸ τοὺς πόδας αὐτοῦ, ὡσεὶ ἔργον πλίνθου σαπφείρου, καὶ ὥσπερ εἶδος στερεώματος τοῦ οὐρανοῦ τῇ καθαρότητι. Καὶ τῶν ἐπιλέκτων τοῦ Ἰσραὴλ οὐ διεφώνησεν οὐδὲ εἷς. Καὶ ὤφθησαν ἐν τῷ τόπῳ τοῦ Θεοῦ, καὶ ἔφαγον καὶ ἔπιον. Φέρε δὴ οὖν, φέρε ἐφ' ἑκάστῳ τῶν ἀνεγνωσμένων τὰ εἰκότα λέγωμεν, καὶ τῆς τῶν προκειμένων ἐννοίας ἀρχόμενοι κατ' εὐθὺ, τὰ εἰς ἡμᾶς γεγονότα παρὰ Χριστοῦ.","english":"All the words which the Lord has spoken, we will do, and we will hear. And what after this? And Moses, it says, wrote all the words of the Lord. And Moses rose early in the morning and built an altar on the mountain, and twelve stones for the twelve tribes of Israel. And he sent the young men of the sons of Israel, and they offered whole burnt offerings, and they sacrificed a sacrifice of salvation to the Lord God, young calves. And Moses took half of the blood and poured it into the basin; and the other half of the blood he poured out upon the altar. And taking the book of the covenant, he read it in the ears of the people; and they said, All that the Lord has spoken we will do and we will hear. And Moses took the blood and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord made with you concerning all these words. And when the sacrifice was completed, and all the people had been sprinkled with the blood of the covenant, Moses went up, it says, and Aaron, and Nadab, and Abiud, and seventy of the elders of the people of Israel, and they saw the place where the God of Israel stood, and the things under his feet, like the work of a brick of sapphire, and like the appearance of the firmament of heaven in purity. And of the chosen ones of Israel not one differed. And they appeared in the place of God, and they ate and drank. Come then, come, let us speak what is fitting on each of the things read, and beginning directly from the meaning of the things set before us, the things that have come to pass for us by Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":498,"ref":"p498","source":"Καθάπερ ἐν πίνακι καταγεγραμμένα βλέπωμεν ἐν τῇ θεοπνεύστῳ Γραφῇ, καὶ τὴν ἄνω τε καὶ ἐν τοῖς οὐρανοῖς Ἐκκλησίαν, ἤτοι τὸν οὐρανὸν, καὶ αὐτὴν δὲ τὴν ἐπὶ τῆς γῆς καθ' ὁμοιότητα τῆς ἄνω, καὶ βουνὸν, καὶ ὄρος ἀποκαλεῖν, διάτοι τὸ ἐπῃρμένον καὶ ἀνεστηκὸς εἰς τὴν ἀρετὴν τῶν κατοικούντων ἐν αὐταῖς. Οὐ γάρ ἐστι χθαμαλὸς οὐδὲ κατεῤῥιμμένος τῶν ἁγίων ὁ νοῦς· ἀλλὰ φρονήματος μὲν ὑπερφέρεται τοῦ γεωδεστέρου, καὶ σαρκικῶν ἐπιθυμιῶν. Ὑψοῦ δὲ δὴ μᾶλλον ἀναφοιτᾷ· καὶ ἔστιν ἀληθὲς τὸ διὰ φωνῆς τοῦ Δαβίδ· Ὅτι οἱ θεοὶ οἱ κραταιοὶ τῆς γῆς σφόδρα ἐπῄρθησαν. Ὅτι δὲ τοῖς ὧδε βιοῦν ᾑρημένοις, καὶ εἰς τὸ λοιπὸν ἀρετῆς ἀναβεβηκόσι, πρέποι ἂν εἰκότως τὸ καὶ ταῖς ἄνω μοναῖς ἐναυλίζεσθαι δεῖν, πιστώσεται πάλιν ὁ Ψαλμῳδὸς, οὕτω λέγων· Τίς ἀναβήσεται εἰς τὸ ὅρος Κυρίου, ἢ τίς στήσεται ἐν τόπῳ ἁγίῳ αὐτοῦ; Ἀθῶος χερσὶ, καὶ καθαρὸς τῇ καρδίᾳ, ὃς οὐκ ἔλαβεν ἐπὶ ματαίῳ τὴν ψυχὴν αὐτοῦ, καὶ οὐκ ὤμοσεν ἐπὶ δόλῳ τῷ πλησίον αὐτοῦ. Τὸ ἀργύριον αὐτοῦ οὐκ ἔδωκεν","english":"Just as we see written as on a tablet in the God-inspired Scripture both the Church above and in the heavens—that is, heaven itself—and also the Church on earth in likeness of the one above, and it calls them a hill and a mountain, because of the elevated and exalted state in virtue of those who dwell in them. For the mind of the saints is not lowly nor cast down, but it is raised above the more earthly mindset and fleshly desires. And it ascends rather to the height; and what was said through the voice of David is true: For the strong gods of the earth have been greatly exalted. And that it is fitting for those who have chosen to live here and have ascended to virtue for the rest, reasonably to dwell also in the mansions above, the Psalmist will again confirm, saying thus: Who shall ascend into the mountain of the Lord, or who shall stand in his holy place? He who is innocent in hands and pure in heart, who has not taken his soul in vain, and has not sworn deceitfully to his neighbor. He has not given his silver","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":499,"ref":"p499","source":"ἐπὶ τόκῳ, καὶ δῶρα ἐπ' ἀθώοις οὐκ ἔλαβεν. Οὗτος λήψεται εὐλογίαν παρὰ Κυρίου, καὶ ἐλεημοσύνην παρὰ Θεοῦ Σωτῆρος αὐτοῦ. Αὕτη ἡ γενεὰ ζητούντων τὸ πρόσωπον τοῦ Θεοῦ Ἰακώβ. βʹ. Ὄρος οὖν ἀναβάσιμον τοῖς ἁγίοις, ὁ οὐρανὸς, ἤτοι τῶν πρωτοτόκων ἡ Ἐκκλησία· βεβήλοις δέ γε καὶ ἀνοσίοις, ἀστιβές. Προστέταχε τοίνυν ὁ τῶν ὅλων Θεὸς ἀναφοιτᾷν εἰς τὸ ὄρος Μωσέα τε καὶ Ἀαρὼν, Ναδάβ τε καὶ Ἀβιοὺδ, καὶ ἑβδομήκοντα τῶν πρεσβυτέρων τοῦ Ἰσραήλ. Ἔφασκέ τε, ὅτι Καὶ προσκυνήσουσι μακρόθεν τῷ Κυρίῳ. Καὶ ἐγγιεῖ Μωσῆς μόνος πρὸς τὸν Θεόν· αὐτοὶ δὲ οὐκ ἐγγιοῦσιν. Ὁ δὲ λαὸς οὐ συναναβήσεται μετ' αὐτῶν. Οἱ μὲν οὖν ἐξ Ἀαρὼν γεγονότες υἱοὶ, τὸ ἱερὸν ἡμῖν σημαίνουσι γένος· οἱ δὲ πρεσβύτεροι, τοὺς ἀριστίνδην ἐξειλεγμένους. Ἀαρὼν δὲ πάλιν αὐτὸν ἡμῖν ὑποπλάττεται τὸν Χριστὸν, τὸν ὅσιόν τε καὶ ἄκακον ἀρχιερέα, δι' οὗ καὶ ἐσχήκαμεν τὴν διὰ Πνεύματός τε καὶ ὕδατος γέννησιν, Ἔκλεκτον γένος, καὶ βασίλειον ἱεράτευμα, καὶ ἔθνος ἅγιον, χρηματίζομεν. Ἀναβησόμεθα τοίνυν κατὰ καιροὺς καὶ εἰς τὴν ἄνω πόλιν οἱ ἀπόλεκτοί τε καὶ ἱεροὶ, συνόντος ἡμῖν καὶ ἡγουμένου Χριστοῦ τοῦ μεγάλου ἱερέως, τοῦ δι' ἡμᾶς καθ' ἡμᾶς γεγονότος, καὶ συμπροσκυνοῦντος ἡμῖν καίτοι Πατέρα ὄντα κατὰ φύσιν τὸν Θεόν. Καὶ ἐγγίζει μὲν ὁ Μωσῆς, σὺν ἡμῖν δὲ τοῖς μακρὰν, ὁ Υἱός. Ὅσον γὰρ ἧκεν εἰς τὸ τῆς μετὰ σαρκὸς οἰκονομίας μυστήριον, Θεῷ προσεχέστερος ὁ Μωσῆς, ὡς νόμου μεσίτης καὶ ὁριστής. Ἐπειδὴ δὲ μεθ' ἡμῶν γέγονεν ὁ Υἱὸς, καίτοι Θεὸς ὢν φύσει καὶ τῶν ὅλων Κύριος, ταύτῃτοι τὸ καθ' ἡμᾶς οὐκ ἀτιμάζει μέτρον.","english":"...at interest, and he did not take gifts against the innocent. This one shall receive blessing from the Lord, and alms from God his Savior. This is the generation of those who seek the face of the God of Jacob. 2. A mountain, then, accessible to the saints—heaven, that is, the Church of the firstborn; but to the profane and unholy, untrodden. Therefore the God of all commanded Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel to go up to the mountain. And he said, \"And they shall worship the Lord from afar. And Moses alone shall draw near to God; but they shall not draw near. And the people shall not go up with them.\" Now the sons born of Aaron signify to us the sacred race; and the elders, those chosen by merit. And Aaron again prefigures for us Christ himself, the holy and guileless high priest, through whom we have also obtained the birth through Spirit and water, and are called a chosen race, and a royal priesthood, and a holy nation. Let us therefore go up in due seasons also to the city above, we who are chosen and holy, with Christ the great high priest present with us and leading us, who for our sake became as we are, and who together with us worships God, though he is by nature Father. And Moses draws near, but the Son is with us who are far off. For insofar as it pertains to the mystery of the dispensation with the flesh, Moses is closer to God, as mediator and definer of the law. But since the Son has come to be with us, though he is by nature God and Lord of all, for this reason he does not disdain our measure.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":500,"ref":"p500","source":"Ἀνέχεται δὲ οἰκονομικῶς καὶ αὐτοῦ κατόπιν νοεῖσθαι Μωσέως. Καὶ γοῦν καὶ γέγονε μεθ' ἡμῶν ὑπὸ τὸν αὐτὸν νόμον, καίτοι νομοθέτης ὢν ὡς Θεός. Ὅτι δὲ γέγονεν ὑπὸ νόμον, ἀταλαίπωρον ἰδεῖν. Περιτέτμηται γὰρ ὀκταήμερος. Συντετέλεκε δὲ καὶ τὸ δίδραχμον, καίτοι κατὰ φύσιν ἐλεύθερος ὢν ὡς Υἱός. Ἀρκέσει δὲ καὶ αὐτὸ τὸ Γράμμα τὸ ἱερὸν, ὑπὸ νόμον γεγενῆσθαι λέγον τὸν Ἐμμανουήλ. Ὅτι δὲ διὰ τὸ ἀνθρώπινον, καὶ ἐπειδὴ γέγονε καθ' ἡμᾶς ὑπὸ νόμον, καὶ ἐν δευτέροις τεθεῖσθαι Μωσέως νομιεῖται, συνήσεις καὶ δι' ἑτέρων. Προσέταττε μὲν γὰρ ὁ τῶν ὅλων Θεὸς τῷ παναρίστῳ Μωσεῖ τῆς ἀφορήτου δουλείας ἀνεῖναι τὸν Ἰσραὴλ τῷ Φαραὼ λέγοντα· Κύριος ὁ Θεὸς τῶν Ἑβραίων προσκέκληται ἡμᾶς. Ὁ δὲ ὁμολογεῖ τὸ ἀδρανὲς ὁ νόμος εἰς ἀπολύτρωσιν. Εἶτα συνάπτει ἀναδυομένῳ καὶ μέλλοντι τὸν θεσπέσιον Ἀαρὼν εἰς τύπον Χριστοῦ τοῦ πάντα ἰσχύοντος, δι' οὗ πᾶσα ἡ λύτρωσις. Ἔφη γὰρ ὧδε πρὸς Μωσῆν· Ἰδοὺ δέδωκά σε Θεὸν Φαραὼ, καὶ Ἀαρὼν ὁ ἀδελφός σου ἔσται σοῦ προφήτης. Σὺ δὲ λαλήσεις αὐτῷ πάντα ὅσα ἐντέλλομαί σοι, ὁ δὲ Ἀαρὼν ὁ ἀδελφός σου λαλήσει πρὸς Φαραώ. Ὁρᾷς ὅτι μεσιτεύει πάλιν Ἀαρὼν τὸ τοῦ νομοθέτου πρόσωπον φοροῦντος Μωσέως. Ταύτῃτοι καὶ ὁ μακάριος Παῦλος καὶ αὐτὸν ἀνατίθησι τὸν νόμον αὐτῷ, καίτοι λυθέντα παρὰ Θεοῦ. Γράφει γὰρ οὕτως· Ἀθετήσας τις νόμον Μωσέως, χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶ μάρτυσιν, ἀποθνήσκει. Ἄνιμεν τοίνυν καθάπερ εἰς ὄρος τὰς ἄνω μονὰς οἱ ἱεροὶ καὶ ἀπόλεκτοι, τῆς ἑτέρας πληθύος ἀπομενούσης κάτω. Οὐ γὰρ ἀνελεύσεται, φησὶν, ὁ λαὸς σὺν αὐτοῖς·","english":"In a providential manner he allows himself to be understood even as coming after Moses. And indeed he came to be with us under the same law, though as God he is the lawgiver. That he came under the law is easy to see. For he was circumcised on the eighth day. He also paid the double drachma, though by nature he was free as the Son. The sacred Scripture itself will suffice, saying that Emmanuel came to be under the law. And that because of the human nature, and since he became under the law as we are, he will also be reckoned to be placed after Moses, you will understand also through other passages. For the God of all things commanded the most excellent Moses to release Israel from unbearable slavery, saying to Pharaoh: The Lord God of the Hebrews has called us. But the law admits its weakness for redemption. Then he joins to Moses, as he drew back and was about to, the divinely inspired Aaron as a type of Christ who is mighty in all things, through whom is all redemption. For he spoke thus to Moses: Behold, I have given you as a god to Pharaoh, and Aaron your brother shall be your prophet. You shall speak to him all that I command you, and Aaron your brother shall speak to Pharaoh. Do you see that Aaron again mediates, bearing the person of the lawgiver Moses? For this reason the blessed Paul also attributes the law itself to him, though it was abolished by God. For he writes thus: Anyone who has set aside the law of Moses dies without mercy on two or three witnesses. Let us therefore go up as to a mountain, we the holy and chosen, to the dwellings above, while the other multitude remains below. For the people shall not go up with them, he says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":501,"ref":"p501","source":"ὅτι κατὰ τὴν τοῦ Σωτῆρος φωνὴν, Πολλοὶ κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί. Ἄνιμεν δὲ, οὐ δίχα Χριστοῦ. Συνῆν γὰρ τότε τοῖς προσκυνοῦσιν ὁ Ἀαρὼν, καὶ τοῖς ἔτι μακρὰν ἐναρίθμιος ἦν. Οὕτω καὶ ὁ Χριστὸς, μακρὰν μεθ' ἡμῶν δι' ἡμᾶς, ἵνα καὶ ἡμεῖς σὺν αὐτῷ τε καὶ δι' αὐτῷ ἐγγὺς τοῦ Πατρός. Πάντα γὰρ δι' ἡμᾶς καὶ ὑπὲρ ἡμῶν ᾠκονομεῖτο σαφῶς. Ὥσπερ γὰρ γέγονε μεθ' ἡμῶν ἐν νεκροῖς, ἵνα ἡμεῖς εἰς ζωὴν σὺν αὐτῷ τε καὶ δι' αὐτοῦ· ἀνεβίω γὰρ τὸ τοῦ θανάτου πατήσας κράτος, οὕτω γέγονε μεθ' ἡμῶν ἀποτέρω, καίπερ ὣν ἐγγὺς, ἵνα πάλιν ἡμεῖς σὺν αὐτῷ, καὶ δι' αὐτοῦ ἐγγύσωμεν τῷ Πατρί· ὃ δὴ καὶ τετέλεσται. Μέτοχοι γὰρ γεγονότες αὐτοῦ διὰ τοῦ Πνεύματος, ἡνώμεθα τῷ Θεῷ καὶ Πατρὶ δι' αὐτοῦ, εἴπερ ἐσμὲν ἀληθῶς θείας φύσεως κοινωνοὶ, κατὰ τὰς Γραφάς. Ἀλλ' ὑψοῦ μὲν ἰέναι προστέταχε, καὶ συναναθρώσκειν εἰς τὸ ὄρος Μωσεῖ τε καὶ Ἀαρὼν, τοὺς ἱερούς τε καὶ ἐξειλεγμένους ὁ τῶν ὅλων Θεός. Ὅτι δὲ τοὺς εὐκλείας ἥκοντας εἰς\n\nτοῦτο λοιπὸν, καὶ ἀναβῆναι ἀληθῶς εἰς τὸ ἄνω προτεθυμένους, ἵνα καὶ ἐγγὺς γένοιντο Θεοῦ, προαφαγνίζεσθαι χρὴ τῷ αἵματι τοῦ Χριστοῦ, ὃς τῆς ἁπάντων ζωῆς ἀντάλλαγμα τὴν ἑαυτοῦ ψυχὴν ἐποιήσατο, ἀνατέθεικε δὲ καὶ εἰς ὀσμὴν εὐωδίας τὴν ἀναληφθεῖσαν σάρκα. Προσκεκόμικε γὰρ ἑαυτὸν ἱερεῖον ἄμωμον ὑπὲρ ἡμῶν τῷ Θεῷ, καὶ νοητὸν ὁλοκαύτωμα, ὡς προανετύπου πάλιν ἡμῖν ὁ θεσπέσιος Μωσῆς, τῇ τοῦ πνεύματος φωταγωγίᾳ πρὸς τὴν τῶν ἐσομένων προηγούμενος γνῶσιν. Τοῦτο γὰρ, οἶμαι, συνιεὶς, πρὸ τῆς εἰς τὸ ἄνω πορείας αὐτοῦ τε καὶ τῶν κεκλημένων, Ἔγραψε πάντα τὰ ῥήματα τοῦ Κυρίου.","english":"For according to the Savior's voice, \"Many are called, but few are chosen.\" And we go up, not without Christ. For Aaron was then present with those who worship, and he was counted among those still far off. So too Christ, far off with us because of us, so that we too, with him and through him, may be near the Father. For all things were clearly dispensed for our sake and on our behalf. For just as he became with us among the dead, so that we might be in life with him and through him—for he rose again, having trampled the power of death—so he became with us farther off, though he is near, so that we again, with him and through him, might draw near to the Father; and this has indeed been accomplished. For having become partakers of him through the Spirit, we are united to God the Father through him, if indeed we are truly sharers of the divine nature, according to the Scriptures. But the God of all things has commanded Moses and Aaron, the holy and chosen ones, to go up on high and to ascend together to the mountain. But that those who have come to this glory, and who are resolved truly to ascend on high, so that they may also become near to God, must first be purified by the blood of Christ, who made his own soul an exchange for the life of all, and who has also offered up the flesh he assumed as a sweet-smelling savor. For he has brought himself forward as a blameless sacrifice for us to God, and as a spiritual burnt offering, as the divinely inspired Moses again prefigured for us, led by the illumination of the Spirit to the foreknowledge of things to come. For understanding this, I think, before his own going up on high and that of those who were called, he wrote all the words of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":502,"ref":"p502","source":"Τί δὲ τούτῳ προείργασται πάλιν, ἐροῦμεν εὐθύς. Χρὴ γὰρ, οἶμαι, τοὺς τῆς ὑψοῦ τε καὶ ἄνω πορείας ἐφιεμένους, εἰς νοῦν καὶ καρδίαν ἐγκεχαραγμένον ἔχειν τὸν τοῦ Θεοῦ νόμον, ἀναφωνεῖν τε λοιπὸν καθάπερ ἐκ λύρας πρὸς αὐτὸν, Ἐν τῇ καρδίᾳ μου ἔκρυψα τὰ λόγιά σου, ὅπως ἂν μὴ ἁμάρτω σοι. Ὥσπερ γάρ ἐστιν οὐκ ἀσυντελὲς εἰς ζωὴν, καὶ χρῆμα σωτήριον, τὸ τῶν τοῦ Θεοῦ λόγων μεμνῆσθαι διὰ παντός· τὸν αὐτὸν, οἶμαι, τρόπον ὀλέθρου πρόξενον τὸ ἐπιλανθάνεσθαι φιλεῖν. Γράφει τοίνυν ὁ μακάριος Μωσῆς πάντα τὰ ῥήματα τοῦ Κυρίου, περὶ ὧν καὶ αὐτὸς ἐπεφώνει τοῖς παιδαγωγουμένοις δι' αὐτοῦ, μᾶλλον δὲ καὶ ἡμῖν αὐτοῖς· Καὶ λαλήσεις ἐν αὐτοῖς καθήμενος ἐν οἴκῳ, καὶ πορευόμενος ἐν ὁδῷ, καὶ κοιταζόμενος, καὶ διανιστάμενος. Ὀρθρίσας δὲ τὸ πρωῒ, θυσιαστήριον ἀνεδείματο. Περιΐστησι δὲ αὐτῷ δυωκαίδεκα λίθους εἰς τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. Καὶ ἀπέστειλε τοὺς νεανίσκους τῶν υἱῶν Ἰσραὴλ, οἳ καὶ ἀνήνεγκαν, φησὶν, ὁλοκαυτώματα, καὶ ἔθυσαν θυσίαν σωτηρίου τῷ Θεῷ, μοσχάρια. Τὸ μὲν οὖν θυσιαστήριον, τύπος ἂν εἴη καὶ μάλα σαφῶς τῆς Ἐκκλησίας τοῦ Χριστοῦ, τῆς οἱονεί πως ἐπὶ τὸ ὄρος κειμένης. Ὑψοῦ γὰρ ὥσπερ ἐν ὄρει τὴν ἑτέραν εἰναί φαμεν, τὴν τῶν πρωτοτόκων μητρόπολιν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Ἐξεικονίζει τοιγαροῦν τὴν Ἐκκλησίαν ἡμῖν τὸ θυσιαστήριον· ᾧ καὶ λίαν οἰκονομικῶς περιΐστησιν ὁ Μωσῆς τοὺς δώδεκα λίθους, εἰς τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ· μονονουχὶ καὶ διὰ τοῦτο προπαρεγγυῶν τοῖς ἐξ αἵματος Ἰσραὴλ, ὅτι χῶρος αὐτοῖς ὁ μάλιστα πρέπων, ἡ Ἐκκλησία Χριστοῦ· καὶ τάχα που διακεκραγέναι δεήσει·","english":"What has been accomplished by this in turn, we shall say at once. For it is necessary, I think, that those who aspire to the journey on high and above should have the law of God engraved in mind and heart, and should thenceforth cry out to him as from a lyre, \"In my heart I have hidden your words, that I might not sin against you.\" For just as it is not without benefit for life, and is a saving thing, to remember the words of God at all times, in the same way, I think, forgetting them is apt to be the cause of destruction. Therefore the blessed Moses writes all the words of the Lord, about which he himself also cried out to those being trained through him—or rather even to us ourselves: \"And you shall speak in them, sitting in the house, and walking in the road, and lying down, and rising up.\" And having risen early in the morning, he built up an altar. And he set around it twelve stones for the twelve tribes of Israel. And he sent the young men of the sons of Israel, who also, he says, offered up whole burnt offerings, and sacrificed a sacrifice of salvation to God, young calves. The altar, then, would be a type, and very clearly so, of the Church of Christ, which lies, as it were, upon the mountain. For we say that the other one is on high, as on a mountain—the mother city of the firstborn, whose craftsman and creator is God. The altar, therefore, images the Church for us; and Moses very fittingly in the way of economy sets around it the twelve stones, for the twelve tribes of Israel—almost by this very thing giving a prior pledge to those of the blood of Israel, that the place most fitting for them is the Church of Christ; and perhaps it will be necessary to cry out aloud:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":503,"ref":"p503","source":"Κατακυκλώσω τὸ θυσιαστήριόν σου, Κύριε, τοῦ ἀκοῦσαί με φωνὴν αἰνέσεως. Ὅτι πρὸς γὰρ αὐτοὺς μάλιστα καὶ πρό γε τῶν ἄλλων Σωτῆρα καὶ Λυτρωτὴν ἀπέστειλε τὸν Υἱὸν ὁ Πατὴρ, σαφηνιεῖ λέγων αὐτός· Οὐκ ἀπεστάλην, εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. Ἐπειδὴ δὲ εἰς ἐκτόπους ἀπονοίας ὠλισθηκότες πεπαρῳνήκασιν εἰς αὐτὸν, μετακεχώρηκεν ἀναγκαίως ἐπὶ τὰ ἔθνη Χριστός. Ὅτι τοίνυν χῶρος ὁ μάλιστα πρέπων ἦν αὐτοῖς, καθάπερ ἔφην ἀρτίως, τὸ τοῦ Χριστοῦ θυσιαστήριον, προκατεσήμαινεν ὁ Μωσῆς, περιστήσας αὐτῷ τοὺς δώδεκα λίθους εἰς τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. Ὅτι δὲ ἔμελλον οἱ ἐπ' ἀνδρείᾳ τεθαυμασμένοι, δῆλον δὲ ὅτι πνευματικῇ καὶ κατὰ Θεὸν, οἱ εὐσθενῆ τε καὶ ἐῤῥωμένον ἔχοντες νοῦν, ἱερουργήσειν κατὰ καιροὺς τὸ Χριστοῦ μυστήριον, καταμάθοι τις ἂν ἀπό γε τοῦ γεγονότος. Ἀπεστέλλοντο μὲν γὰρ οἱ νεανίσκοι, καὶ προσῆγον τὰ ὁλοκαυτώματα. Τοῦτο δεδρακότας τοὺς ἁγίους ἀποστόλους εὑρίσκομεν, οἳ πᾶσαν, ὥσπερ εἰπεῖν, περιεφοίτων τὴν γῆν, ἱερουργοῦντες αὐτῷ καὶ προσάγοντες ὁλοκαυτώματα, τουτέστι, τοὺς ἐν ἀμωμήτῳ πίστει διαπρεπεῖς, καὶ μὴν καὶ σπουδάσμασι τοὺς εἰς ἀρετὴν εὖ μάλα διηρτισμένους. Οὐ γάρ ἐστιν, οὐκ ἔστι, διανοίας ἀδρανοῦς τὸ μυσταγωγεῖν δύνασθαι σαφῶς, οὔτε νοῦ νοσοῦντος τὸ ἄναλκι, καὶ καταῤῥεῖν εἰωθότος εἰς ἐπιθυμίας κοσμικάς· ἐσκευασμένου δὲ οὕτω καὶ νεανικῶς ἔχοντος, ὡς καὶ εἰπεῖν δύνασθαι λοιπόν· Ἐμοὶ γὰρ τὸ ζῇν, Χριστὸς, καὶ τὸ ἀποθανεῖν, κέρδος. Νεανίας γὰρ ὁ τοιοῦτος, καὶ τῶν ἄγαν ἀλκιμωτάτων.","english":"I will encircle your altar, O Lord, to hear the voice of praise. For it was to them most of all, and before others, that the Father sent the Son as Savior and Redeemer, as he himself makes clear, saying: I was not sent except to the lost sheep of the house of Israel. But since they had slipped into strange folly and raged madly against him, Christ necessarily passed over to the Gentiles. That therefore the place most fitting for them was, as I said just now, the altar of Christ, Moses prefigured beforehand, setting around it the twelve stones for the twelve tribes of Israel. And that those admired for courage—clearly spiritual and according to God, those having a strong and vigorous mind—would at the proper times minister the mystery of Christ, one may learn from what happened. For the young men were sent, and they brought the burnt offerings. We find the holy apostles doing this, who, so to speak, went about the whole earth, ministering to him and bringing burnt offerings, that is, those distinguished in blameless faith, and indeed those thoroughly equipped for virtue by their zeal. For it is not, it is not the work of a sluggish mind to be able to guide clearly into the mysteries, nor of a sick mind to bear the feeble and one accustomed to slip down into worldly desires; but of one equipped and youthful, so as to be able now to say: For to me to live is Christ, and to die is gain. For such a man is young, and among the most vigorous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":504,"ref":"p504","source":"Πρέπει δ' ἂν αὐτῷ, τὸ καθιεροῦν τῷ Θεῷ τὰ ὁλοκαυτώματα, καὶ θυσίας πνευματικὰς, καὶ ἱερουργίας ἅπτεσθαι τῆς νοητῆς, καὶ τὴν τοῦ σωτηρίου θυσίαν ἀποπληροῦν· ἢ καὶ διὰ τῶν προσενηνεγμένων μοσχαρίων εὖ μάλα προανεπλάττετο. Ποτὲ μὲν γὰρ διὰ τὸ λίαν\n\nεὐσθενὲς, καὶ ὅτι τῶν ἀβεβήλων ζώων τὸ ὑπέρτατον, μόσχος ἐστὶ, μόσχῳ τελείῳ παρεικάζεται Χριστός· ποτὲ δὲ μικρῷ μοσχαρίῳ, καὶ ἀνθ' ὅτου, πάλιν ὁρᾷς, γέγονεν ἄνθρωπος ὁ Μονογενὴς, καὶ ὑπὸ ζυγὸν δουλείας, εἴπερ ἐστὶν ἀληθὲς ὅτι πέφηνεν ἐν δούλου μορφῇ. Ἀλλ' εἰ καὶ ὅσον εἰπεῖν ἧκεν, εἴς γε τὸ ἐν σαρκὶ μυστήριον, γέγονε μεθ' ἡμῶν ὑπὸ ζυγὸν δουλείας, ἀλλ' ἦν δουλείας ἀπείρατος, ὅτι φύσεως ἦν τῆς ἄνωθεν καὶ ἐλευθέρας. Διὰ τοῦτο μοσχαρίῳ παρεικάζεται, ὅτι καὶ ὑπὸ ζυγὸν, καὶ ἔξω ζυγοῦ. Ἀπείρατον γὰρ ζυγοῦ τὸ μοσχάριον, εἰ καὶ εἶναι πέφυκεν ὑπὸ ζυγὸν τὸ τοιόνδε γένος. Ἄλλως τε, καὶ εἰ γέγονεν ὑπὸ νόμον, ὡς ὑπὸ ζυγὸν, ἀλλ' ἦν ἐλεύθερος· ἦν γὰρ ὑπὲρ νόμον, ὡς ὢν νομοθέτης καὶ Θεός. Καὶ τρίτως δὲ, εἰ δοκεῖ, πεφόρηκε τὴν ἀπὸ γῆς σάρκα, τὴν νοσοῦσαν ἐν ἑαυτῇ διὰ τῆς ἁμαρτίας τὸν νόμον, κατὰ τὴν τοῦ Παύλου φωνήν. Ὅσον γὰρ ἧκεν εἰς τὴν τῆς σαρκὸς φύσιν, τεθεῖσθαι δοκεῖ καὶ ὑπὸ ζυγὸν ἁμαρτίας, ἀλλ' ἦν ἀπείρατος· Κατέκρινε γὰρ τὴν ἁμαρτίαν ἐν τῇ σαρκὶ, ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα. Μοσχάριον οὖν ὁ Χριστὸς ταύτῃτοι οἰκονομικῶς ὠνόμασται, καὶ ὅτι νέα γέγονε κτίσις· ἀπαρχὴ γὰρ τῶν εἰς τοῦτο κεκλημένων αὐτός.","english":"It was fitting for him to touch the consecration to God of whole burnt offerings and spiritual sacrifices and the priestly rites that are intelligible, and to fulfill the sacrifice of salvation; or else he was very well prefigured beforehand through the calves that were offered. For sometimes, because of its great strength, and because the calf is the highest of the undefiled animals, Christ is likened to a perfect calf; but sometimes to a small calf, and for what reason? Again you see that the Only-begotten became man, and was under the yoke of slavery, if indeed it is true that he appeared in the form of a slave. But even if, so far as it came to be said, in regard to the mystery in the flesh, he became with us under the yoke of slavery, yet he was unacquainted with slavery, because he was of a nature from above and free. For this reason he is likened to a calf, because he is both under the yoke and outside the yoke. For the calf is unacquainted with the yoke, even if such a kind is by nature under the yoke. In another way, also, even if he came under the law, as under a yoke, yet he was free; for he was above the law, as being lawgiver and God. And in a third way, if it seems good, he bore the flesh from the earth, which was sick in itself through sin against the law, according to the voice of Paul. For as far as it came to the nature of the flesh, he seems to have been placed also under the yoke of sin, but he was unacquainted with it; for he condemned sin in the flesh, so that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit. Christ, then, is called a calf in this way by economy, and because he became a new creation; for he himself is the firstfruits of those called to this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":505,"ref":"p505","source":"Ὅτι δὲ ἦν ἀναγκαῖον ἁγιάζεσθαι τῷ αἵματι δράττοντας, καὶ ἐγγίζειν Θεῷ γλιχομένους, δέδειχεν ὁ Μωσῆς, καταῤῥαίνων αἵματι πάντα τὸν λαὸν, καὶ αὐτὸ τὸ βιβλίον. Εἰσόμεθα δὲ καὶ διὰ τοῦτο πάλιν, ὅτι αὐτὸς ὁ μόνος ἀτελὴς εἰς ἁγιασμόν. Ἄθρει γὰρ ὅπως τῷ τοῦ αἵματος ῥαντισμῷ καὶ αὐτὸς ἁγιάζεται· ἀποπλύνει γὰρ ἁμαρτίας ἥκιστα μὲν ὁ νόμος, κατορθοῖ δὲ τοῦτο τῶν διὰ Χριστοῦ μυστηρίων ἡ χάρις. Εὖ δὲ λίαν καὶ τὸ ὀρθρίσαντα τὸ πρωῒ τὸν ἱεροφάντην Μωσέα, αὐτό τε τὸ θεῖον ὀρθῶσαι μυστήριον, καὶ περιστῆσαι μὲν αὐτῷ, καθάπερ ἤδη προεῖπον, δυωκαίδεκα λίθους, θῦσαι δὲ καὶ μοσχάρια. Ὄρθρου γὰρ ὥσπερ καὶ πρωΐας ἤδη γενομένης, μονονουχὶ δὲ καὶ Φωσφόρου διαυγάζοντος, καὶ νοητῆς ἡμῖν ἀνισχούσης ἡμέρας, παροιχομένης δὲ ἤδη νυκτὸς, καὶ δαιμονιώδους ἀργήσαντος σκότους, λαμπρὸν ἀνεδείχθη τῆς Ἐκκλησίας τὸ κάλλος τὸ σεπτὸν ἐχούσης θυσιαστήριον, ἐφ' οὗ τὸ Χριστοῦ τελεῖ. ται μυστήριον. Παρέστησαν δὲ αὐτῷ καὶ αἱ φυλαὶ τῆς γῆς, ὡς ἐν παραδείγμασι τοῖς λίθοις. Καὶ γοῦν ὁ θεσπέσιος Παῦλος, τὴν τοῦ παραδείγματος εἰκόνα παραχαράττων εἰς ἀλήθειαν, ἐπιστέλλει τοῖς ἡγιασμένοις ἐν Χριστῷ· Ἐν ᾧ καὶ ὑμεῖς ὡς λίθοι ζῶντες ἐπῳκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον. Τότε καὶ οἱ νεανίσκοι προσκεκομίκασι τὰ ὁλοκαυτώματα, καὶ ἱερουργοὶ γεγόνασι πνευματικοί. Τότε δὴ, τότε καὶ ἐν προσώπῳ γεγόναμεν τοῦ Πατρὸς, καὶ παρεστήκαμεν αὐτῷ τὸ τῆς διανοίας εὐδρανὲς, καὶ πρὸς πᾶν ὁτιοῦν τῶν ἀγαθῶν ἑτοίμως ἔχον, ἐν τάξει ποιούμενοι παραστήματος.","english":"But that it was necessary for those who would grasp it to be sanctified by blood, and for those who longed to draw near to God to do so, Moses has shown by sprinkling all the people with blood, and the book itself as well. And we shall know this again for this reason also, that he alone is imperfect with respect to sanctification. For observe how even he is sanctified by the sprinkling of blood; for the law washes away sins least of all, but the grace of the mysteries through Christ accomplishes this. And it is very well too that the hierophant Moses rose early in the morning, and that he set upright the divine mystery itself, and placed beside it, as I have already said, twelve stones, and sacrificed calves. For when morning and dawn had already come, and the Morning Star was as it were shining forth, and the intelligible day was rising upon us, and the night had already passed, and the demonic darkness had ceased, the bright beauty of the Church was displayed, having the venerable altar on which the mystery of Christ is accomplished. And the tribes of the earth stood beside it, as in the examples of the stones. And indeed the inspired Paul, forging the image of the example into truth, writes to those sanctified in Christ: In whom you also, as living stones, are being built up a spiritual house into a holy priesthood. Then also the young men had brought the whole burnt offerings, and had become spiritual priests. Then, then indeed we also came into the presence of the Father, and stood beside him with the firmness of mind, and ready for anything good whatsoever, making our standing in order.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":506,"ref":"p506","source":"Τοῦτό τοι σαφῶς καὶ αὐτὸς ὁ θεῖος ἡμῖν προανεφώνει Δαβὶδ, ἐκ προσώπου τῶν πεπιστευκότων οὕτω λέγων πρὸς τὸν ὅλων Θεόν· Τὸ πρωῒ εἰσακούσῃ τῆς φωνῆς μου. Τὸ πρωῒ παραστήσομαί σοι, καὶ ἐπόψει με, ὅτι οὐχὶ Θεὸς θέλων ἀνομίαν σὺ εἶ, οὐδὲ παροικήσει σοι πονηρευόμενος. Ἡγιασμένοι δὴ οὖν, καὶ ὡς ἐν τύποις ἔτι καθηγνισμένοι τῷ αἵματι, Ἀνεφοίτων εἰς τὸ ὄρος Μωσῆς τε καὶ Ἀαρὼν, καὶ Ναδὰβ, καὶ Ἀβιοὺδ, καὶ ἑβδομήκοντα τῆς γερουσίας Ἰσραὴλ, καὶ εἶδον τὰ ὑπὸ τοὺς πόδας αὐτοῦ ἔργον ὡσεὶ πλίνθου σαπφείρου, καὶ ὥσπερ ἔργον στερεώματος τοῦ οὐρανοῦ τῇ καθαρότητι. Καὶ τῶν ἐπιλέκτων τοῦ Ἰσραὴλ οὐ διεφώνησεν οὐδείς. Καὶ ὤφθησαν ἐν τῷ τόπῳ τοῦ Θεοῦ, καὶ ἔφαγον καὶ ἔπιον. Ἀκούεις ὅπως τεθέανται τὸν τοῦ Θεοῦ λεγόμενον τόπον, ὡς ἐν εἴδει στερεώματος οὐρανοῦ. Ἐναυγὴς γὰρ ὁ οὐρανὸς, καὶ σαπφείρῳ ἐοικὸς τὸ ἀνωτάτω καὶ αἰθέριον χρῶμα. Πρέπων δὲ ὅτι μάλιστα χῶρος ὁ οὐρανὸς, καὶ ἐφ' ᾧ ἐπαναπαύεται, καταλύων ἐν ἀγγέλοις. Ἄγιος γὰρ ἐν ἀγίοις κατοικεῖ, καὶ οἱονείπως ἐπανακλίνεται τοῖς τὴν ἄνω τρίβουσι πόλιν, διὰ τὸ λίαν εὐφυὲς, καὶ εἰς ἀρειότητα ζωῆς εὖ μάλα διεξεσμένον. Ἁγίαν γὰρ εἶναι πιστεύομεν τὴν τῶν ἄνω πνευμάτων πληθύν. Ὤφθη δὴ οὖν τὰ ὑπὸ τοὺς πόδας αὐτοῦ τοῖς εἰς τὸ ὄρος ἀναβεβηκόσιν, ὡς ἐν","english":"This too the divine David clearly foretold to us, speaking on behalf of those who have believed, thus to the God of all: \"In the morning you will hear my voice. In the morning I will present myself to you, and you will look upon me, for you are not a God who wills lawlessness, nor will the evildoer dwell with you.\" Therefore, having been sanctified and, as it were, still purified in types by blood, Moses and Aaron, and Nadab and Abihu, and seventy of the elders of Israel went up to the mountain, and they saw what was under his feet, like a work of sapphire brick, and like the work of the firmament of heaven in purity. And none of the chosen of Israel disagreed. And they appeared in the place of God, and they ate and drank. You hear how they beheld the place called of God, as in the form of the firmament of heaven. For heaven is radiant, and its highest and ethereal color resembles sapphire. And heaven is a place most fitting, and that on which he rests, dwelling among angels. For the Holy One dwells in holy places, and as it were reclines upon those who tread the city above, because of their great natural aptitude and their being thoroughly polished to the smoothness of life. For we believe the multitude of the spirits above to be holy. So then, what was under his feet appeared to those who had gone up to the mountain, as in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":507,"ref":"p507","source":"εἴδει στερεώματος οὐρανοῦ τῇ καθαρότητι, φησίν. Ἔδει γὰρ, ἔδει, τοὺς τὴν πολύθεόν ποτε κατηῤῥωστηκότας πλάνησιν, καὶ τῇ κτίσει λελατρευκότας, εἶτα κεκλημένους εἰς ἐπίγνωσιν Θεοῦ, χρησίμως τε καὶ ἀναγκαίως ἰδεῖν ὅτι καὶ αὐτὸν ὑπὸ πόδας ἔχει τὸν οὐρανὸν, καὶ ὅτι τῶν πάντων ἐστὶ Δεσπότης, ὡς παρενεγκὼν τὰ πάντα πρὸς ὕπαρξιν, ὁ τῆς ἀρχαίας αὐτοὺς ἀπάτης ἀπολυτρούμενος. Ὅτι δὲ καὶ τοῖς εἰς τὴν ἄνω κατὰ καιροὺς εἰσελαύνουσι πόλιν, παρεικάζεται πάλιν τὸ καὶ τῶν θείων χαρισμάτων πλουσίως μετασχεῖν, καὶ τὸ ἐντρυφῆσαι δεῖν τοῖς πνευματικοῖς παρὰ Χριστοῦ ἀγαθοῖς, διαδείξει τὸ, ἐν τόπῳ γενομένους Θεοῦ, φαγεῖν καὶ πιεῖν τοὺς ἀναβεβηκότας. Ἀλλ' ἐν μὲν οἷς ἔναγχος ἔφην, μόνος προσετάττετο Μωσῆς ἐγγίσαι πρὸς τὸν Θεόν· οἵ γε μὴν ἕτεροι προσκυνεῖν μακρόθεν, οἷς καὶ συνῆν Ἀαρών. Ἐλέγομεν δὲ, ὅτι μεθ' ἡμῶν γέγονε τῇ φύσει μακρόθεν ὁ ἐγγὺς τοῦ Θεοῦ καὶ Πατρὸς ὢν Υἱὸς, ὁ ἄκακος ἡμῶν καὶ ἀμίαντος ἀρχιερεύς· ἵνα δι' αὐτοῦ, καὶ σὺν αὐτῷ δὴ πάλιν, εὑρισκώμεθα καὶ ἡμεῖς ἐγγύς. Τοιγάρτοι κέκληται καὶ Ἐμμανουὴλ, ὅ ἐστι μεθερμηνευόμενος, Μεθ' ἡμῶν ὁ Θεός. Πλὴν εἰ καὶ γέγονε μεθ' ἡμῶν ὡς ἄνθρωπος, ἀλλ' ἔστιν ἰδεῖν ὡς οὐδὲ αὐτῷ τῷ μακαρίῳ Μωσῇ προσιτὸς γέγονεν ὁ Πατὴρ, δίχα τῆς αὐτοῦ μεσιτείας. Αὐτὸς γάρ ἐστιν ἡ ὀδὸς, αὐτὸς ἡ θύρα, καθάπερ ἤδη προείπομεν. Εἰσόμεθα δὲ καὶ τοῦτο πάλιν ἀπό γε τῶν ἐφεξῆς· Εἶπε γὰρ, φησὶν, ὁ Κύριος πρὸς Μωσῆν· Ἀνάβηθι πρός με εἰς τὸ ὄρος, καὶ ἴσθι ἐκεῖ, καὶ δώσω σοι τὰ πυξία τὰ λίθινα, τὸν νόμον, καὶ τὰς πλάκας, ἃς ἔγραψα νομοθετῆσαι αὐτοῖς.","english":"in the form of the firmament of heaven, he says, in its purity. For it was necessary, it was necessary, that those who had once been sick with the polytheistic deception and had served the creation, and then were called to the knowledge of God, should usefully and necessarily see that he has even heaven itself beneath his feet, and that he is the Master of all things, since he brought all things into existence, the one who redeems them from their ancient deceit. And that to those who at times enter the city above, there is again likened both the richly partaking of the divine gifts and the need to delight in the spiritual goods from Christ, the statement will demonstrate: that those who have gone up, having come to the place of God, ate and drank. But in what I recently said, Moses alone was commanded to draw near to God; the others, however, to worship from afar, with whom Aaron also was present. And we said that the Son, who is near to God and the Father, has become far off with us by nature, our guileless and undefiled high priest; so that through him, and again with him, we too might be found near. Therefore he is also called Emmanuel, which when translated means, God with us. But although he has become with us as a man, yet it is to be seen that the Father has not become approachable even to the blessed Moses himself, apart from his mediation. For he himself is the way, he himself the door, just as we have already said before. And we shall know this too again from what follows: For he said, he says, the Lord to Moses: Come up to me into the mountain, and be there, and I will give you the tablets of stone, the law, and the tablets which I wrote to legislate for them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":508,"ref":"p508","source":"Καὶ ἀναστὰς Μωσῆς καὶ Ἰησοῦς ὁ παρεστηκὼς αὐτῷ, ἀνέβησαν εἰς τὸ ὄρος τοῦ Θεοῦ. Ὁρᾷς ὅτιπερ κέκληται μὲν ὁ Μωσῆς τὸν ἐν σκιαῖς ἔτι καὶ γράμμασιν ὑποδεξάμενος νόμον, συνανατρέχει δὲ αὐτῷ μὴ συγκεκλημένος ὁ Ἰησοῦς εἰς τύπον Χριστοῦ· ὃς οὐ καλεῖται παρὰ Πατρὸς, ἴσως τοῖς ἄλλοις· σύνεστι γὰρ ἀεί. Βατὴν δὲ τοῖς καλουμένοις τὴν ὁδὸν ἐργάζεται μεσιτεύων καὶ συνών. Ἔστι γὰρ ἀμήχανον, ὡς ἔφην, ἐντὸς γενέσθαι τοῦ Θεοῦ καὶ Πατρὸς καθ' ἔτερον ἡμᾶς τρόπον, πλὴν ὅτι διὰ μόνης τῆς αὐτοῦ μεσιτείας. Αὐτῷ τοιγαροῦν ἡ δόξα καὶ τὸ κράτος, ὁμοῦ τῶ παναγίῳ Πατρὶ σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ μοσχοποιίας τοῦ Ἰσραήλ. Οἱ νόμον οὐκ ἔχοντες εἰς ἐπικουρίαν, τυφλαῖς καὶ ἀκατασκέπτοις θελημάτων τροπαῖς πρὸς πᾶν ὁτιοῦν ἀποφέρονται, καὶ λίαν εὐκόλως, τῶν ἀπηχθημένων, καὶ ἐν αἰτίᾳ πολλῇ παρὰ τῷ Θεῷ καὶ ἀνθρώποις, κἂν εἰ πολὺ φαίνοιντο νοσοῦντες τὸ ἀμωμήτως ἔχειν· μᾶλλον δὲ κἂν εἴπερ εἴη τι καὶ τῶν ἄγαν ἐκτοπωτάτων, τοῦτο καὶ θαυμάζειν καὶ ἐπαινεῖν ἀξιοῖς, καὶ διακρίνειν οὐκ οἶδεν ὅ τί ποτέ ἐστιν ἀξιόληπτον ἀληθῶς ἢ τὸ ἐναντίον αἰσχρὸν καὶ ὕποπτον. Ὅνπερ γὰρ τρόπον ὀλκάδες αἱ τὴν μεγάλην ταύτην καὶ εὐρύχωρον διαθέουσαι θάλασσαν, εἰ μὲν εὔχειρά τε καὶ ἀριστοτέχνην ἔχοιεν τὸν τοῖς πηδαλίοις ἐφεστηκότα, τὸν ἐπ' εὐθὺ διᾴττουσι δρόμον. Εἰ δὲ δή τις εἴη τῶν οὐ λίαν εὐτεχνεστάτων, διαῤῥιπτοῦνται πανταχῆ, μονονουχὶ προσνεύουσαι τῷ προσωθοῦντι κύματι, ὅποιπερ ἂν δύναιτο περιελαύνειν αὐτάς·","english":"And Moses rose up, and Joshua who stood by him, and they went up into the mountain of God. Do you see that Moses is called, who received the law that was still in shadows and letters, and Joshua runs up together with him, not having been called, as a type of Christ; who is not called by the Father, as others are, perhaps; for he is always present. And he makes the way easy for those who are called, mediating and being with them. For it is impossible, as I said, for us to come within God and the Father in any other way, except through his mediation alone. To him therefore be the glory and the might, together with the all-holy Father and the Holy Spirit, unto the ages of ages. Amen. Concerning the making of the calf by Israel. Those who do not have the law for their aid are carried away to anything at all by blind and inconsiderate turnings of their wills, and very easily, toward things hated and held in great blame before God and men, even if they appear to be much diseased in regard to being blameless; or rather, even if there be something among the most absurd things, this you deem worthy of wonder and praise, and you do not know how to discern what is truly worthy of acceptance or the opposite, shameful and suspect. For just as ships that traverse this great and spacious sea, if they have a skilled and most excellent helmsman standing at the rudders, they run their course straight ahead. But if there be one of those not very skilled, they are tossed about in every direction, almost nodding toward the wave that pushes them, wherever it may be able to drive them around.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":509,"ref":"p509","source":"οὕτω καὶ ἡ ἀνθρώπου ψυχὴ, νόμον οὐκ ἔχουσα τὸν ἐφεστηκότα, πρὸς πᾶν αὐτῇ δοκοῦν ἀπονεύει ῥᾳδίως, καὶ τοῖς τῶν ἰδίων ἡδονῶν καταμεθύει κύμασι. Τοῦτο πεπονθότα τὸν Ἰσραὴλ εὑρήσομεν. Βεβηκότα γὰρ οὔπω τὸν νοῦν εἰς εὐσέβειαν ἔχων, οὔτε μὴν ἐρηρεισμένην μετὰ Θεοῦ τὴν καρδίαν, ἀνόπιν ὥσπερ ἰὼν κατεφωρᾶτο πάλιν, καὶ τῆς ἐπαράτου καὶ βδελυρᾶς εἰδωλολατρείας ἠγαπηκὼς τὰ ἐγκλήματα. Τοιγάρτοι περὶ αὐτῶν καὶ αὐτὸς ἔφασκεν ὁ Σωτήρ· Ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται δι' ἀνύδρων τόπων, ζητοῦν ἀνάπαυσιν, καὶ οὐχ εὑρίσκει, καὶ, Ὑποστρέψω, φησὶν, εἰς τὸν ἴδιον τόπον. Καὶ ἐλθὸν εὑρίσκει σχολάζοντα, σεσαρωμένον καὶ κεκοσμημένον· τότε πορεύεται, καὶ λαμβάνει ἕτερα ἑπτὰ πνεύματα πονηρότερα ἑαυτοῦ. Καὶ εἰσελθόντα κατοικεῖ ἐκεῖ· καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου, χείρονα τῶν πρώτων. Εἶτα τούτοις προστιθεὶς, Ἀμὴν, φησὶ, λέγω ὑμῖν, οὕτως ἔσται τῇ πονηρᾷ ταύτῃ γενεᾷ. Ἀπελήλατο μὲν γὰρ ἐν ἀρχαῖς τὸ πνεῦμα","english":"Thus also the human soul, having no law standing over it, easily inclines to whatever seems good to it, and is intoxicated by the waves of its own pleasures. We shall find that Israel suffered this. For having its mind not yet established in piety, nor indeed its heart firmly fixed with God, it was detected going backward, as it were, again, and had loved the accusations of accursed and abominable idolatry. Therefore the Savior himself also said concerning them: When the unclean spirit has gone out of a man, it passes through waterless places, seeking rest, and finds none, and, I will return, he says, to my own house. And having come, it finds it empty, swept, and adorned; then it goes and takes seven other spirits more evil than itself. And having entered, they dwell there; and the last state of that man becomes worse than the first. Then adding to these things, Amen, he says, I say to you, so shall it be to this evil generation. For in the beginning the spirit had been driven out","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":510,"ref":"p510","source":"τὸ πονηρὸν, ὅτε τεθύκασι τὸν ἀμνὸν εἰς τύπον τοῦ Χριστοῦ· κατεχρίσθησαν τε τῷ αἵματι, καὶ διέδρασαν τὸν ὀλοθρευτήν. Ἀλλ' ἰδοὺ πάλιν εἰσπέπεκε, καὶ πολὺ χειρόνως ἢ πάλαι, εἴπερ ἐστὶν ἀληθὴς ὁ λέγων περὶ τῶν τὰ τοιάδε νοσεῖν ᾑρημένων· Κρεῖσσον γὰρ ἦν αὐτοῖς μὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης, ἢ ἐπιγνοῦσιν εἰς τὰ ὀπίσω ἀνακάμψαι ἀπὸ τῆς δοθείσης αὐτοῖς ἁγίας ἐντολῆς. Συμβέβηκεν αὐτοῖς τὸ τῆς ἀληθοῦς Παροιμίας· Κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα· καὶ, Ὗς λουσαμένη εἰς κύλισμα βορβόρου. Ἐξ αὐτῶν δὲ τῶν τετολμημένων καταθρήσαιτό τις ἂν, ὅτι τῶν ἰδίων ἐμέτων ἥπτοντο πάλιν, καὶ τοῖς ἄνωθεν ἐγκυλινδεῖσθαι βορβόροις ἐξ ὑποστροφῆς ἐμελέτων. Γέγραπται γὰρ, ὅτι Καὶ ἰδὼν ὁ λαὸς ὅτι κεχρόνικε Μωσῆς καταβῆναι ἐκ τοῦ ὄρους, συνέστη ὁ λαὸς ἐπ' Ἀαρὼν, καὶ λέγουσιν αὐτῷ· Ἀνάστηθι, καὶ ποίησον ἡμῖν θεοὺς, οἳ προπορεύσονται ἡμῶν. Ὁ Μωσῆς οὗτος ὁ ἄνθρωπος ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί γέγονεν αὐτῷ. Καὶ λέγει αὐτοῖς ὁ Ἀαρών· Περιέλεσθε τὰ ἐνώτια τὰ χρυσᾶ τὰ ἐν τοῖς ὠσὶ τῶν γυναικῶν ὑμῶν καὶ τῶν θυγατέρων, καὶ ἐνέγκατέ μοι. Καὶ περιείλοντο πᾶς ὁ λαὸς τὰ ἐνώτια τὰ χρυσᾶ τὰ ἐν τοῖς ὠσὶ τῶν γυναικῶν αὐτῶν, καὶ ἤνεγκαν πρὸς Ἀαρών. Καὶ ἐδέξατο ἐκ τῶν χειρῶν αὐτῶν, καὶ ἔπλασεν αὐτὰ ἐν τῇ γραφίδι, καὶ ἐποίησεν αὐτοῖς μόσχον χωνευτόν. Καὶ εἶπαν· Οὗτοι οἱ θεοί σου, Ἰσραὴλ, οἵτινες ἀνεβίβασάν σε ἐκ γῆς Αἰγύπτου. Καὶ ἰδὼν Ἀαρὼν, ᾠκοδόμησε θυσιαστήριον ἀπέναντι αὐτοῦ, καὶ ἐκήρυξεν Ἀαρὼν, λέγων· Ἑορτὴ τοῦ Κυρίου αὔριον.","english":"the evil, when they had sacrificed the lamb as a type of Christ; they were anointed with the blood, and they escaped the destroyer. But behold, it has crept in again, and far worse than before, if indeed the saying is true concerning those who have chosen to be sick with such things: For it would have been better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered to them. What the true Proverbs says has happened to them: A dog returning to its own vomit; and, A sow that has washed herself to wallowing in the mire. And from the very things they dared to do, one might observe that they were touching their own vomit again, and by their turning back they were practicing rolling in the mire as before. For it is written, that when the people saw that Moses had delayed to come down from the mountain, the people gathered against Aaron, and they say to him: Rise up, and make us gods, who shall go before us. This Moses, the man who brought us out of the land of Egypt, we do not know what has happened to him. And Aaron says to them: Take off the golden earrings that are in the ears of your women and your daughters, and bring them to me. And all the people took off the golden earrings that were in the ears of their women, and brought them to Aaron. And he received them from their hands, and fashioned them with a graving tool, and made for them a molten calf. And they said: These are your gods, O Israel, who brought you up out of the land of Egypt. And when Aaron saw it, he built an altar before it, and Aaron proclaimed, saying: Tomorrow is a feast of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":511,"ref":"p511","source":"Καὶ ὀρθρίσας τῇ ἐπαύριον ἀνεβίβασεν ὁλοκαυτώματα, καὶ προσήνεγκε θυσίαν σωτηρίου, καὶ ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πιεῖν, καὶ ἀνέστησαν παίζειν. Ὁ μὲν θεσπέσιος Μωσῆς, τοὺς εὖ μάλα μυσταγωγούμενος νόμους, ἐποιεῖτο τὰς διατρι βὰς ἐν τῷ ὄρει Σινᾷ. Οἱ δὲ πρὸς τὴν μέλλησιν αὐτοῦ ἀσυνέτως ὀλιγωρήσαντες, φρενοβλαβεία[ι]ς εἰς τοῦτο κατωλίσθησαν, ὥστε καὶ ὅτι γεγόνασιν ὑπὸ Θεῷ τῷ πάντα ἰσχύοντι τάχα που λοιπὸν μηδὲ εἰδέναι παντελῶς· καίτοι καὶ ἐν εἴδει πυρὸς ἐπ' ὄρους Σινᾶ τεθεαμένοι, καὶ φωνῆς αὐτήκοοι γεγονότες, καὶ μεσιτεύειν αὐτοῖς λελιπαρηκότες Μωσέα. Ἀλλ', Ὦ τῆς εἰς λῆξιν ἀσυνεσίας ἔμπλεοι, φαίη τις ἂν αὐτοῖς καὶ κεχρόνικεν ὁ Μωσῆς. Εἶτα τί τοῦτο πρὸς τὸν Θεὸν ἀεὶ συνόντα τοῖς ἐπὶ τῆς γῆς, κἂν εἰ μὴ ὁρῷτο τυχόν; Ἀνακεκραγέτω τοίνυν ὁ θεσπέσιος Δαβίδ· Γενεὰ σκολιὰ καὶ παραπικραίνουσα. Καὶ πρός γε τοῦτο Μωσῆς· Ἐπελάθου Θεοῦ τρέφοντός σε. Ποίων δὲ ἐδεῖτο θεῶν, ὁ παραδόξως οὕτω λελυτρωμένος, δι' ὃν ἡ χάλαζα καὶ ὁ τριήμερος σκότος τῆς τῶν Αἰγυπτίων κατεχεῖτο γῆς, δι' ὃν ἀπολώλασι ἐν νυκτὶ μιᾷ τὰ πάντων πρωτότοκα; ᾧ ἡ ἀγρία καὶ ἀνουθέτητος θάλασσα τὴν τῶν διωκόντων ὠμότητα διαδιδράσκειν ἐδίδου; Ἀλλ' εἴ τις ἕλοιτο τὰ καθ' ἕκαστα· λέγειν, μακρὸν ἐφ' ἅπασι δαπανήσει λόγον. Μέλλοντος δὴ οὖν τοῦ πανσόφου Μωσέως, ἐπεφύοντα τῷ Ἀαρών. Ὁ δὲ ἀφόρητον ἤδη πως τεθεαμένος τὴν ἔφοδον (ἀνακεκράγεισαν γάρ· Ποίησον ἡμῖν θεοὺς, οἳ προπορεύσονται ἡμῶν), προσκομίζειν ἐκέλευσε τά τε τῶν γυναικῶν καὶ τῶν θυγατέρων ἐνώτια. Οἱ δὲ προσῆγον εὐθύς·","english":"And having risen early on the next day, he brought up whole burnt offerings and brought a sacrifice of salvation, and the people sat down to eat and drink, and rose up to play. The wondrous Moses, being initiated into the laws most excellently, was making his stay on Mount Sinai. But they, having senselessly made light of his delay, slipped down into this through mental derangement, so that perhaps they no longer even knew at all that they were under God who is mighty in all things; although they had seen him in the form of fire on Mount Sinai, and had been hearers of his voice, and had earnestly begged Moses to mediate for them. But, O you who are full of senselessness to the end, one might say to them, Moses has also tarried long. Then what is this against God, who is always present with those on the earth, even if perhaps he is not seen? Let the wondrous David therefore cry out: A crooked and embittering generation. And to this let Moses also say: You forgot God who nourishes you. But what kind of gods did he need, who had been so wondrously redeemed, for whom hail and the three days' darkness were poured over the land of the Egyptians, for whom all the firstborn of all perished in one night; to whom the wild and uninstructable sea gave leave to escape the cruelty of those who pursued? But if one were to choose to speak of the particulars, he will expend a long account on all of them. So then, when the all-wise Moses was about to return, they were growing attached to Aaron. But he, having seen the assault as now somehow unbearable (for they had cried out: Make us gods who will go before us), ordered them to bring the earrings of the women and the daughters. And they brought them at once.","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":512,"ref":"p512","source":"ὅτι πεπτώκασιν εἰς τὴν ἐν Αἰγύπτῳ πλάνησιν, καὶ ταῖς ἀρχαίαις ὠλίσθησαν ἀβουλίαις, δι' αὐτοῦ τοῦ πράγματος κατέδειξεν Ἀαρὼν, ἐν εἴδει τοῦ μόσχου διαπλάσας αὐτοῖς τὸ προσκυνούμενον ἄγαλμα. Μόσχος γὰρ ἦν ἐν Αἰγύπτῳ τὸ σέβας αὐτοῖς τε τοῖς Αἰγυπτίοις, καὶ τοῖς τὴν ἐκείνων ἀπάτην ἠῤῥωστηκόσιν. Ὁρᾷς οὖν ὅπως ὑποφέρονται εἰς τὸ ἐν ἀρχαῖς. Εἰσέφρησε πάλιν τὸ ἀκάθαρτον πνεῦμα· καὶ γέγονεν αὐτοῖς κατὰ τὴν τοῦ Σωτῆρος φωνὴν, χείρονα τῶν πρώτων, τὰ λοίσθια. Οἶμαι δὲ ὅτι λίαν οἰκονομικῶς ὁ θεσπέσιος Ἀαρὼν ἐζήτησε τὰ ἐνώτια, μονονουχὶ διὰ τούτου σημαίνων, ὅτι τοῦ καθήκοντος κόσμου τὴν ἑαυτῶν σεσυλήκασιν ἀκοήν· ἔχοντες μὲν οὐκέτι τὸ εὐπειθὲς, παρενηνεγμένοι δὲ μᾶλλον εἰς θεομισῆ καὶ βέβηλον ἀπείθειαν. Θεοῦ γὰρ λέγοντος, Οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ, εἶτα τοὺς λόγους κατακροτήσαντες, καὶ τῇ παγκάλῳ ψήφῳ τιμήσαντες, εἰρηκότες τὸ, Πάντα ὅσα εἶπεν ὁ Θεὸς, ποιήσομεν καὶ ἀκουσόμεθα· θεοὺς ἐζήτουν\n\nγλυπτούς. Ὁρᾷς ὅπως ἀποβεβλήκασι τὸ εὐήκοον; Καὶ τοῦτο, οἶμαι, τῶν ὤτων ὁ κόσμος. Θέα δὲ, ὅπως καταμειδιᾷ τῶν ἐγχειρημάτων ὁ Ἀαρών. Ἐπιδείξας γὰρ αὐτοῖς τὸ ἐν εἴδει μόσχου πεποιημένον ἄγαλμα, προσεφώνει λοιπόν· Οὗτοι οἱ θεοί σου, Ἰσραὴλ, οἵτινες ἀνεβίβασάν σε ἐκ γῆς Αἰγύπτου. Ἀλλ' οὐκ ἐν μόσχῳ λελύτρωται (πῶς γὰρ ἢ πόθεν), ἀλλ' ἐν χειρὶ κραταιᾷ, καὶ ἐν βραχίονι ὑψηλῷ, καὶ ἐν σημείοις καὶ τέρασιν. Οὐκοῦν ὡς εἰς ἀνάμνησιν τῶν παρὰ Θεοῦ γεγονότων, κατειρωνεύεται λέγων· Οὗτοι οἱ θεοί σου, Ἰσραήλ. Προσῆγεν δὲ καὶ θυσίας· ἔφαγον δὲ καὶ πεπώκασιν ὡς ἐν ἑορτῇ, Καὶ ἀνέστησαν παίζειν.","english":"Because they had fallen into the deception in Egypt and had slipped into their ancient follies, Aaron demonstrated this by the very fact, having fashioned for them, in the form of a calf, the object of worship they adored. For the calf was an object of reverence in Egypt both for the Egyptians themselves and for those who had sickened with their deceit. You see, then, how they are carried back to what belonged to the beginning. The unclean spirit crept in again, and, according to the Savior's words, their last state became worse than the first. I think that the inspired Aaron very deliberately asked for the earrings, all but signifying by this that they had stripped their own hearing of its proper adornment—no longer possessing obedience, but rather having been diverted into a disobedience hateful to God and profane. For when God said, You shall have no other gods besides me, and then they had clapped in assent to these words and honored them with the most excellent vote, having said, All that God has spoken we will do and we will hear—they were seeking gods carved of stone. Do you see how they had cast off their readiness to hear? And this, I think, was the adornment of their ears. But observe how Aaron smiles at their undertakings. For having shown them the image made in the form of a calf, he then addressed them: These are your gods, O Israel, who brought you up out of the land of Egypt. But it was not by a calf that he had been redeemed (for how, or from where?), but by a mighty hand and an uplifted arm and by signs and wonders. Therefore, as if to remind them of the things that had come from God, he mocks them, saying: These are your gods, O Israel. And he brought sacrifices too; and they ate and drank as at a festival, and they rose up to play.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":513,"ref":"p513","source":"Ἕψεται γὰρ ἀποστάσει τῇ παρὰ Θεοῦ τὸ ἐνδεσμεῖσθαι τοῖς σαρκικοῖς, καὶ τρυφὴν ἡγεῖσθαι τὴν ἀκαθαρσίαν, καὶ τέρψιν οἴεσθαι καλὴν καὶ ἡδεῖαν, τὰ ἐφ' οἷς ἦν αὐτοὺς κατοιμώζειν ἄξιον. Διὰ τοῦτο καὶ ὁ μακάριος Παῦλος, τοῖς σαρκικοῖς ἐγκλήμασιν ἐναρίθμιον ἐτίθει τὴν ἀκάθαρτον εἰδωλολατρείαν· Φανερὰ γάρ ἐστι τὰ ἔργα τῆς σαρκὸς, ἅτινά ἐστι, πορνεία, ἀκαθαρσία, ἀσέλγεια, εἰδωλολατρεία. Προμνήστρια γὰρ καὶ τῶν ἔτι χειρόνων ἡ πλάνησις· καὶ τὸ ἔξω φέρεσθαι Θεοῦ, νοσεῖν ἀναγκάζει τὰ πάντων αἴσχιστα τῶν κακῶν. Οἱ μὲν γὰρ ἐχόρευον, ἀνιέντες, οἶμαί που, τὰς ἐπιδείπνους ᾠδὰς, δρῶντές τε καὶ λέγοντες ἃ τῶν μεθυόντων ἐστὶν ἐγκλήματα. Ἀγνοοῦντι δὲ τὰ τετολμημένα τῷ θεσπεσίῳ Μωσῇ φανερὰ καθίστησι Θεὸς, οὕτω λέγων· Βάδιζε, τὸ τάχος ἐντεῦθεν κατάβηθι· ἠνόμησε γὰρ ὁ λαὸς, ὃν ἐξήγαγες ἐκ γῆς Αἰγύπτου. Παρέβησαν ταχὺ ἐκ τῆς ὁδοῦ ἧς ἐνετείλω αὐτοῖς. Ἐποίησαν ἑαυτοῖς μόσχον, καὶ προσεκύνησαν αὐτῷ, καὶ τεθύκασιν αὐτῷ, καὶ εἶπαν· Οὗτοι οἱ θεοί σου, Ἰσραὴλ, οἵτινες ἀνεβίβασάν σε ἐκ γῆς Αἰγύπτου. Καὶ νῦν ἔασόν με, καὶ θυμωθεὶς ὀργῇ εἰς αὐτοὺς, ἐκτρίψω αὐτοὺς, καὶ ποιήσω σε εἰς ἔθνος μέγα. Καὶ ἐδεήθη Μωσῆς ἐναντίον Κυρίου τοῦ Θεοῦ αὐτοῦ. Ἀκούεις ὅπως ἐλαφρὸν καὶ εὐπαράφορον ὄντα τὸν Ἰσραὴλ, καὶ πολὺ λίαν εὐπετῆ εἰς ἀπόστασιν; Οὐδὲ λαὸν ἴδιον ὀνομάζειν ἀξιοῖ· ἀλλὰ καίτοι διορισάμενος τὸν νόμον αὐτὸς, Μωσεῖ τὸ χρῆμα προσνέμει. Παρέβησαν γὰρ, φησὶ, ταχὺ ἐκ τῆς ὁδοῦ ἧς ἐνετείλω αὐτοῖς.","english":"For being bound to fleshly things follows upon apostasy from God, and to regard uncleanness as luxury, and to think fine and pleasant delight those things for which they ought rightly to be pitied. For this reason also the blessed Paul numbered unclean idolatry among the charges of the flesh: For the works of the flesh are manifest, which are these: fornication, uncleanness, lasciviousness, idolatry. For deception is the prompter even of worse things; and being carried outside of God compels one to be sick with the most shameful of all evils. For they were dancing, indulging, I suppose, in songs after the feast, doing and saying what are the charges of drunkards. But to Moses, who did not know what had been dared, God makes it clear, saying thus: Go, descend from here quickly; for the people whom you brought out of the land of Egypt has acted lawlessly. They have quickly transgressed from the way which you commanded them. They have made for themselves a calf, and have worshiped it, and have sacrificed to it, and have said: These are your gods, O Israel, who brought you up out of the land of Egypt. And now let me alone, and being provoked to anger against them, I will destroy them, and I will make you into a great nation. And Moses pleaded before the Lord his God. Do you hear how Israel is light and easily swayed, and very readily inclined to apostasy? He does not even deem it worthy to call them his own people; but although he himself had appointed the law, he assigns the matter to Moses. For they have quickly transgressed, he says, from the way which you commanded them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":514,"ref":"p514","source":"Ταύτῃτοι καὶ ὁ Χριστὸς τοῖς τὰ ἴσα πεφρονηκόσι, καὶ τῆς ἀσεβείας τὴν δόκησιν ὑποπλαττομένοις, ἀγαθουργεῖν δὲ κατ' ἀλήθειαν οὐ μεμελετηκόσιν, ἐπὶ τοῦ θείου βήματος ἐρεῖν ἔφη τὸν Κριτήν· Ἀπόστητε ἀπ' ἐμοῦ, ἐργάται ἀνομίας, οὐκ οἶδα ὑμᾶς. Οὐκοῦν Θεῷ γνώριμοι, καὶ λαὸς αὐτοῦ κατὰ ἀλήθειαν εἶεν ἂν, οἱ τῆς εἰς αὐτὸν ἀγάπης ἀδιασπάστως ἐχόμενοι, καὶ τὸ ἐν πίστει γνήσιον ἀποσώζοντες, καὶ ἐρηρεισμένοι πρὸς ἀγαθουργίαν, καὶ τὰ ἐκ τῆς ἐλαφρίας ἐγκλήματα παρωθούμενοι. Πλὴν ἐλιπάρει Μωσῆς, καὶ ἀνακόπτεσθαι τὴν ὀργὴν τὴν κατὰ πάντων ἠξίου. Ἔδει γὰρ, ἔδει τὸν μεσιτεύοντα μιμεῖσθαι Χριστὸν, ὃς τὴν ἄνωθεν ἐφ' ἡμᾶς οὖσαν ὀργὴν διὰ πολλὴν ἁμαρτίαν ἀπεσόβησεν, ὡς Υἱὸς τὴν ἐν πίστει δικαίωσιν τοῖς ἡμαρτηκόσι δωρούμενος. Τύπος οὖν ἄρα τῆς διὰ Χριστοῦ μεσιτείας, καὶ τοῦτο δὴ πάλιν. Καὶ ὁ μὲν θεσπέσιος Μωσῆς ταῖς ἱκεσίαις ἀποστᾷ τὸ ἀπότομον τῆς ὀργῆς· εἶτα κάτεισιν ἐκ τοῦ ὄρους. Ἐπειδὴ δὲ χορευόντων ἐπύθετο, καὶ τὰς τῶν μεθυόντων εἰς οὖς ἐδέχετο φωνὰς, καταῤῥήγνυσι τὰς πλάκας ἐγκεκολαμμένων αὐτοῖς τῶν νόμων, οὐκέτι παιδαγωγίας ἀξιῶν ὡς ἀπειθεῖς καὶ ἀγνώμονας, ἢ ὀλιγογνώμονας, καὶ κομιδῇ μὲν εὐπάροιστον ἐφ' ἃ μὴ προσῆκεν ἔχοντας νοῦν, ταχεῖαν δὲ οὕτω τὴν ἀπόστασιν πεποιημένους. Ἐπειδὴ δὲ ἧκεν εἰς τὴν συναγωγὴν, συντρίβει τὸν μόσχον. Εἶτα καθιεὶς εἰς ὕδωρ, πεπότικεν αὐτὸ, φησὶ, τοὺς υἱοὺς Ἰσραήλ· μονονουχὶ διὰ τού του σημαίνων, ὅτι καὶ αὐτῶν ἡπάτων καὶ σπλάγχνων τῶν ἐν αὐτοῖς ἅψεται τὸ δυσσέβημα·","english":"For this reason also Christ said that the Judge will say to those who have thought the same things and who counterfeit the appearance of impiety, but have not practiced doing good in truth, at the divine tribunal: Depart from me, workers of lawlessness, I do not know you. Therefore they would be known to God, and truly his people, who hold fast to love for him without division, and preserve what is genuine in faith, and are established for good works, and push aside the accusations that come from levity. Moreover, Moses kept entreating and deemed it right that the wrath against all be checked. For it was necessary, it was necessary that the one who mediates imitate Christ, who drove away the wrath that came upon us from above because of much sin, as the Son granting to those who have sinned the justification that is in faith. This, then, is again a type of the mediation through Christ. And the inspired Moses by his supplications withdraws the severity of the wrath; then he comes down from the mountain. And when he learned that they were dancing, and received into his ears the voices of the drunken, he breaks the tablets on which the laws had been engraved, no longer deeming them worthy of instruction as disobedient and senseless, or foolish, and having a mind altogether easily swept aside toward what is not fitting, and having made so swift an apostasy. And when he came to the assembly, he crushed the calf. Then, having cast it into water, he says, he made the sons of Israel drink it, almost signifying by this that the impiety would touch their very hearts and inward parts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":515,"ref":"p515","source":"οἶμαι δὲ ὅτι κἀκεῖνο τάχα που καταμηνύων αὐτοῖς, ὅτι τῆς βεβήλου καὶ βδελυρᾶς εἰδωλολατρείας ἐκμεμεστωμένην ἔχουσι τὴν καρδίαν. Προσκαλεσάμενος δὲ τοὺς ἐξειλεγμένους, ἀναιρεῖν ἐκέλευε τοὺς ὅτι μάλιστα τῶν ἄλλων αἰτιωτάτους, καὶ ἀδελφοῦ, καὶ γείτονος, καὶ γνωρίμων ἠφειδηκότας. Καὶ δὴ καὶ πεπτώκασι χιλιάδες τρεῖς καὶ εἴκοσιν. Ἐπειδὴ δὲ συμμέτρους ἐζήτησε δίκας τοὺς ἀναίδην οὕτω δεδυσσεβηκότας, ὑπονοστεῖ πρὸς Θεὸν, καὶ τὰς ὑπὲρ τῶν ἑτέρων ποιεῖται λιτάς. Τότε\n\nδὴ μόλις αὐτῷ κατανεύει Θεὸς, συνέσεσθαι λέγων ἥκιστα μὲν αὐτὸς, συναποστελεῖν δὲ μᾶλλον αὐτοῖς ἄγγελον ἐπιστάτην καὶ καθηγησόμενον τῆς ὁδοῦ. Καὶ πρός γε δὴ τούτῳ κατοιμώζει μὲν ὁ λαός· προσέταττε δὲ Θεὸς, ἀφελέσθαι τὰς στολὰς καὶ πάντα τὸν κόσμον, ἰέναι τε οὕτως ἐν κατηφείᾳ. Οὗ καὶ εἰς πέρας ἐνηνεγμένου, λαβὼν, φησὶ, Μωσῆς τὴν σκηνὴν αὐτοῦ, ἔπηξεν ἔξω τῆς παρεμβολῆς. Καὶ οὕτω μὲν τῆς ἱστορίας ὡς ἐν βραχέσιν ὁ λόγος. Εὐρήσομεν δὲ τοὺς ἐξ Ἰσραὴλ τὰ ἴσα τετολμηκότας, ὅτε καθ' ἡμᾶς γέγονεν ἄνθρωπος ὁ Μονογενής. Ἐκάλει μὲν γὰρ εἰς βασιλείαν οὐρανῶν, καθὰ πάλαι διὰ Μωσέως εἰς τὴν γῆν τῆς ἐπαγγελίας, ἐλευθερώσειν [δὲ] ἐπηγγέλλετο τοὺς εἰς αὐτὸν πιστεύοντας. Ἠλευθέρου γὰρ καὶ τοὺς ἐξ αἵματος Ἰσραὴλ τῆς Αἰγύπτου πλεονεξίας καταδεξαμένους ἐν πίστει τὴν δι' αἵματος σωτηρίαν. Τεθύκασι γὰρ τὸν ἀμνὸν, ὡς ἐν τύποις, ἔτι τοῦ Χριστοῦ πληροῦντος τὸ μυστήριον.","english":"I think that in this too he was perhaps hinting to them that they had their heart filled with the profane and abominable worship of idols. And having summoned those who had been chosen out, he ordered them to kill those who were most of all the others responsible, and who had not spared brother, or neighbor, or acquaintances. And indeed there fell three thousand and twenty. And when he sought fitting penalties for those who had so shamelessly acted impiously, he goes back down to God and makes entreaties on behalf of the others. Then at last God barely nods assent to him, saying that he himself would certainly not go with them, but would rather send along with them an angel to preside over them and lead the way. And in addition to this the people lamented; and God was commanding them to take off their garments and all their adornment, and to go thus in dejection. And when this had been carried out, Moses, it says, took his tent and pitched it outside the camp. Such, in brief, is the account of the history. But we shall find that those of Israel dared the same things when the Only-Begotten became man in our times. For he was calling them into the kingdom of heaven, just as long ago through Moses into the land of promise, and he was promising to set free those who believed in him. For he was setting free even those of the blood of Israel who in faith accepted the salvation through blood from the greed of Egypt. For they sacrificed the lamb, as in types, while Christ was still fulfilling the mystery.","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":516,"ref":"p516","source":"Ἀλλ' οἱ νόμον ἔχοντες τὸν παιδαγωγοῦντα καλῶς διὰ σκιᾶς καὶ τύπων ἐπὶ Χριστὸν, ἢ τοὺς τοῦ Μωσέως ἄνω τε καὶ κάτω προϊσχόμενοι λόγους, καὶ αὐτοῦ Μωσέως ἠφειδηκότες (ἐτράποντο γὰρ εἰς διδασκαλίαν καὶ ἐντάλματα ἀνθρώπων), τῆς ὑπὸ Θεῷ λατρείας ἀπεσείοντο τὸν ζυγόν. Προσήκαντο γὰρ οὐδαμῶς τὸν δι' οὗ τῶν ὅλων κρατεῖ, τουτέστι Χριστόν. Καὶ τίς ἡ πρόφασις; Ἀπονενεύκασι γὰρ εἰς ἀπάτην κοσμικὴν, καὶ τὰς ἐν τῷδε τῷ βίῳ τέρψεις τῆς προὐργιεστέρας ποιοῦνται σπουδῆς, προσκεκρούκασιν εἰκότως. Κεκλημένοι γὰρ εἰς τοὺς γάμους, οὐκ ἤθελον ἐλθεῖν, γυναίων τε καὶ ἀγρῶν προϊσχόμενοι κτήσεις. Καὶ ἦν μὲν ἤδη καιρὸς, δυσσεβείας εἰς τόδε κατολισθήσαντες, τὴν εἰς ἅπαν ὀργὴν ὑπομεῖναι τὸν Ἰσραήλ. Ἀλλὰ τῶν ἁγίων λιταὶ σεσώκασι τὸ κατάλειμμα· πλὴν εἰς πολλοὺς ἡ δίκη. Πεπτώκασι γὰρ, μαχαίραις καὶ πολέμῳ πικρῷ δαπανώμενοι, ἐγνώκασι μόλις ὅτι ἐν αὐτοῖς ἐκβέβηκε κακοῦ τῆς εἰς Χριστὸν παροινίας τὰ ἐγκλήματα. Ἀποβεβληκότες δὲ ὥσπερ τῆς ἀρχαίας ἐκείνης εὐκλείας τὴν περιστολὴν, καὶ πάντα κόσμον πνευματικὸν, πολὺ νοσοῦσι τὸ ἄχαρι, καὶ γυμνοὶ μὲν ἁπάσης διατελοῦσι δόξης. Ὅτι δὲ καὶ αὐτὸς αὐτῶν ἀποπεφοίτηκεν ὁ Χριστὸς, ὑπέφηνεν ὁ Μωσῆς, μακρὰν τῆς παρεμβολῆς μεθιστὰς τὴν ἑαυτοῦ σκηνὴν καταλελειμ[μ]ένην. Πῶς γὰρ ὁ Χριστὸς τὰς τῶν Ἰουδαίων ἀγέλας, ἤτοι τὰς παρεμβολὰς, καὶ τῆς ἐκείνων πληθύος ἀποδεδραμηκὼς τρόπον τινὰ καὶ ἀποτάτω χωρῶν, σκηνὴν ἀκατάσειστον τὴν ἐξ ἐθνῶν ἀνέδειξεν. Ἐκ κλησίαν· ἢν καὶ ἰδίαν αὐτὸς ἀποφαίνων, διὰ τῆς τοῦ Ψάλλοντος φωνῆς ὧδέ πού φησι· Ὧδε κατοικήσω, ὅτι ᾑρετισάμην αὐτήν.","english":"But those who have the Law that leads them well, through shadow and types, to Christ—or rather those who put forward the words of Moses, above and below, and have cast off Moses himself (for they turned to the teaching and commandments of men)—shook off the yoke of the worship owed to God. For they in no way received the one through whom he holds all things, that is, Christ. And what was the pretext? For they have turned aside to worldly deceit, and they make the pleasures of this life a more pressing pursuit; they have stumbled, as was fitting. For when invited to the wedding, they did not wish to come, putting forward their possessions of wives and fields. And the time had already come, when they had slipped down to such impiety, for Israel to undergo wrath to the uttermost. But the prayers of the saints saved the remnant; yet the judgment fell upon many. For they have fallen, consumed by swords and bitter war, and have scarcely come to know that the charges of their drunken outrage against Christ have come to pass upon them. And having cast off, as it were, the garment of that ancient glory, and every spiritual adornment, they are greatly sick with gracelessness, and remain stripped of all glory. And that Christ himself has departed from them, Moses showed, when he moved his own tabernacle far from the camp and left it abandoned. For how did Christ, having in a manner run away from the flocks of the Jews, that is, their camps, and from their multitude, and dwelling far off, display the tabernacle from the nations, unshaken—the Church; which he also shows to be his own, saying somewhere through the voice of the Psalmist: Here will I dwell, for I have chosen her.","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":517,"ref":"p517","source":"Ἔδει τοίνυν καὶ κόσμου καὶ δόξης ὁρᾶσθαι λοιπὸν ἀπημφιεσμένους, τοὺς οὐκ ἔχοντας τὸν Ἐμμανουὴλ, τὸν τῆς δόξης Κύριον, τὸν τοῖς ἀγαπῶσιν αὐτὸν, τὸν ἐκ πίστεως καὶ ἀρετῶν περιτιθέντα κόσμον· ὡς ἐπὶ τούτῳ δὴ λίαν ἡσθέντας εἰπεῖν· Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ. Ἐνέδυσε γάρ με ἱμάτιον σωτηρίου, καὶ χιτῶνα εὐφροσύνης. Ὡς νυμφίῳ περιέθηκέ μοι μίτραν, καὶ ὡς νύμφην κατεκόσμησέ με κόσμῳ. Ἐκπρεπὲς γὰρ δὴ λίαν τὸ κάλλος, δῆλον δὲ ὅτι τὸ ἐν Χριστῷ τὸ νοητόν· δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἀγίῳ Πνεύματι νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τοῦ καλύμματος τοῦ ἐν τῷ προσώπῳ Μωσέως. Ἆρά γε γινώσκεις ἃν ἀναγινώσκεις; Πρέποι ἂν εἰκότως τοῖς Ἰουδαίων ἐπιφθέγγεσθαι δήμοις, οἳ πρὸς τοῦτο ἥκειν ἀποπληξίας νοηθεῖεν ἂν, ὡς ἀκαρδίους λοιπὸν παρά γε τοῖς ἱεροῖς ὀνομάζεσθαι λόγοις. Ἰδοὺ γὰρ, φησὶ, λαὸς μωρὸς καὶ ἀκάρδιος. Ὀφθαλμὸς αὐτοῖς, καὶ οὐ βλέπουσιν· ὦτα αὐτοῖς, καὶ οὐκ ἀκούονται. Ὅτι δὲ ἀνόνητος παντελῶς καὶ ὁ νόμος αὐτοῖς γέγονεν ὁ διὰ Μωσέως, διὰ τὸ τῆς ἐνούσης αὐτοῖς ἀσυνεσίας μέγεθος καὶ αὐτὸς ἡμῖν ὁ Χριστὸς παρέδειξε λέγων· Ἐρευνᾶτε τὰς Γραφὰς, [καὶ] ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν. Καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ. Καὶ οὐ θέλετε ἐλθεῖν πρός με, ἵνα ζωὴν ἔχητε. Πώρωσις μὲν γὰρ ἀπὸ μέρους ἐγένετο τῷ Ἰσραὴλ, καὶ διὰ τοῦ πνεύματος φωτισμὸν οὐκ ἔχοντες, ὀκνηροὶ μὲν ἦσαν περὶ τὴν πίστιν, δυσμετακόμιστοι δὲ κομιδῇ πρὸς τὸ δεῖν ἑλέσθαι","english":"It was necessary, then, that those who no longer have Emmanuel, the Lord of glory—who clothes with the adornment of faith and virtues those who love him—be seen from that point on stripped of the world and of glory; so that, greatly rejoicing in this very thing, one might say: My soul shall exult in the Lord. For he has clothed me with a garment of salvation, and a tunic of gladness. He has set a mitre on me as on a bridegroom, and adorned me with ornaments as a bride. For the beauty is exceedingly distinguished—clearly the intelligible beauty that is in Christ—through whom and with whom be glory to God and the Father, with the Holy Spirit, now and always, and unto the ages of ages. Amen. Concerning the veil on the face of Moses. Do you truly know what you are reading? One might fittingly address this to the assemblies of the Jews, who would be understood to have come to such a derangement that they are from then on called heartless in the sacred words. For behold, it says, the people is foolish and heartless. They have eyes, and they do not see; they have ears, and they are not heard. And that the Law given through Moses has become completely unprofitable for them, because of the greatness of the foolishness present in them, Christ himself also showed us, saying: Search the Scriptures, [and] because you think that in them you have eternal life. And those are the ones that testify concerning me. And you do not wish to come to me, that you may have life. For a hardening in part has come upon Israel, and, not having illumination through the Spirit, they were sluggish concerning the faith, and altogether hard to move toward the need to choose","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":518,"ref":"p518","source":"καὶ φρονεῖν τὰ εἰς σωτηρίαν χρήσιμα. Ἀλλ' οὐκ ἔξω δίκης εἶεν ἂν, ὅτι, μετὰ τὸ ἑλέσθαι τὸ ὠφελοῦν, ἐτράποντο μᾶλλον εἰς ἀνουθέτητον ἀπείθειαν· καὶ τὸ φῶς ἔχοντες τὸ ἐξ οὐρανοῦ καὶ ἄνωθεν, ἠγάπησαν μᾶλλον τὸ ὡς ἐν νυκτὶ βαδίζειν καὶ σκότῳ. Τοῦτο καὶ ὁ προφήτης ὑπεσήμηνεν λέγων περὶ αὐτῶν· Ὑπομεινάντων αὐτῶν φῶς, ἐγένετο αὐτοῖς σκότος· μείναντες αὐγὴν, ἐν ἀωρίᾳ περιεπάτησαν. Μεμενήκασι γὰρ τραχεῖς καὶ ἐξήνιοι, καὶ ὀλίγου παντελῶς ἀξιοῦντες λόγου τὰ λυσιτελῆ, καὶ δι' ὧν εἰκὸς καὶ λίαν ἀμογητὶ διαδρᾶναι τὸ ἀδικοῦν. Ἐπεφώνει μὲν γὰρ ὁ Χριστός· Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου. Καὶ, Ἕως οὗ τὸ φῶς ἔχετε, περιπατεῖτε ἐν τῷ φωτὶ, ἵνα μὴ ἡ σκοτία ὑμᾶς καταλάβῃ. Οἱ δὲ ἦσαν ἐν ἴσῳ τοῖς οὐκ ἔχουσι νοῦν, ἢ φρένας. Τοιγάρτοι καὶ κατελήφθησαν ὑπὸ τῆς σκοτίας, καὶ διατελοῦσιν ὡς ἐν νυκτὶ, ἀμέτοχοι παντελῶς τῆς θείας αὐγῆς, καὶ τὸ φῶς τὸ θεῖον οὐκ ἔχοντες· οὐ συνιᾶσι γὰρ παντελῶς τὴν θεόπνευστον Γραφήν. Καὶ διὰ ποίαν αἰτίαν, σαφηνιεῖ λέγων ἡμῖν ὁ θεσπέσιος Παῦλος· Ἄχρι γὰρ τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς Παλαιᾶς Διαθήκης μένει μὴ ἀνακαλυπτόμενον, ὅτι ἐν Χριστῷ καταργεῖται. Ἀλλ' ἕως σήμερον ἡνίκα ἀναγινώσκεται Μωσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται. Ἡνίκα δ' ἂν ἐπι στρέψῃ πρὸς Κύριον, παραιρεῖται τὸ κάλυμμα. Ὁ δὲ Κύριος τὸ πνεῦμά ἐστιν. Οὗ δὲ τὸ πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία. Ἄθρει δὴ οὖν τὸ μυστήριον ἐν τοῖς ἱεροῖς καὶ ἀρχαιοτέροις προσαναλάμπον γράμμασιν. Ἔχει δὲ οὕτως· Καὶ εἶπε Κύριος πρὸς Μωσῆν· Γράψον σεαυτῷ τὰ ῥήματα ταῦτα·","english":"and to think the things useful for salvation. But they would not be outside of justice, because, after choosing what was beneficial, they turned rather to uninstructed disobedience; and having the light from heaven and from above, they loved rather to walk as in night and darkness. The prophet also indicated this, saying about them: While they waited for light, darkness became to them; while they remained for brightness, they walked in the dark. For they have remained rough and unbridled, and counting the advantageous things of altogether little worth, and by which it was likely even very easily to escape the wrong. For Christ cried out: I am the light of the world. And, While you have the light, walk in the light, so that the darkness may not overtake you. But they were equal to those who have no mind or understanding. Therefore they were also overtaken by the darkness, and they continue as in night, altogether without a share of the divine brightness, and not having the divine light; for they do not understand the God-inspired Scripture at all. And for what reason, the wondrous Paul will clarify for us, saying: For until this day the same veil remains upon the reading of the Old Testament, not being unveiled, because in Christ it is done away. But until today, whenever Moses is read, a veil lies upon their heart. But whenever one turns to the Lord, the veil is taken away. Now the Lord is the Spirit. And where the Spirit of the Lord is, there is freedom. Consider then the mystery shining forth in the sacred and more ancient writings. It is as follows: And the Lord said to Moses: Write for yourself these words:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":519,"ref":"p519","source":"ἐπὶ γὰρ τῶν λόγων τούτων τεθήσομαί σοι διαθήκην καὶ τῷ Ἰσραήλ. Καὶ ἦν ἐκεῖ Μωσῆς ἔναντι Κυρίου τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας. Ἄρτον οὐκ ἔφαγε, καὶ ὕδωρ οὐκ ἔπιε. Καὶ ἔγραψε τὰ ῥήματα ταῦτα ἐπὶ τῶν πλακῶν τῆς διαθήκης, τοὺς δέκα λόγους. Ὡς δὲ κατέβη Μωσῆς ἀπὸ τοῦ ὄρους, καὶ αἱ δύο πλάκες ἐπὶ τῶν χειρῶν Μωσῆ. Καταβαίνοντος δὲ αὐτοῦ ἐκ τοῦ ὄρους, Μωσῆς οὐκ ᾔδει ὅτι δεδόξασται ἡ ὄψις τοῦ χρωτὸς τοῦ προσώπου αὐτοῦ ἐν τῷ λαλεῖν αὐτὸν αὐτῷ. Καὶ εἶδεν Ἀαρὼν καὶ πάντες οἱ πρεσβύτεροι Ἰσραὴλ τὸν Μωσῆν. Καὶ ἦν δεδοξασμένη ἡ ὄψις τοῦ χρωτὸς τοῦ προσώπου αὐτοῦ, καὶ ἐφόβ[ήθ]ησαν ἐγγίσαι αὐτῷ. Καὶ ἐκάλεσεν αὐτοὺς Μωσῆς, καὶ ἐπεστράφησαν πρὸς αὐτὸν Ἀαρὼν καὶ πάντες οἱ ἄρχοντες τῆς Συναγωγῆς. Καὶ ἐλάλησε πρὸς αὐτοὺς Μωσῆς, καὶ μετὰ ταῦτα προσῆλθον πρὸς αὐτὸν πάντες οἱ υἱοὶ Ἰσραήλ. Καὶ ἐνετείλατο αὐτοῖς λέγων πάντα ὅσα ἐλάλησε πρὸς αὐτὸν Κύριος ἐν τῷ ὄρει Σινᾷ. Καὶ ἐπειδὴ κατέπαυσε λαλεῖν πρὸς αὐτοὺς, ἐπέθηκεν ἐπὶ τὸ πρόσωπον αὐτοῦ κάλυμμα. Ἡνίκα δ' ἂν εἰσεπορεύετο Μωσῆς ἐναντίον Κυρίου, λαλεῖν αὐτῷ, περιῄρει τὸ κάλυμμα, ἕως τοῦ ἐκπορεύεσθαι. Καὶ ἐξελθὼν ἐλάλει πᾶσι τοῖς υἱοῖς Ἰσραὴλ, ὅσα ἐνετείλατο αὐτῷ ὁ Κύριος. Καὶ εἶδον οἱ υἱοὶ Ἰσραὴλ τὸ πρόσωπον Μωσέως ὅτι δεδόξασται. Καὶ περιέθηκε Μωσῆς κάλυμμα ἐπὶ τὸ πρόσωπον αὐτοῦ, ἕως ἂν εἰσέλθῃ συλλαλεῖν αὐτῷ. Καταγράφει μὲν γὰρ τοῖς ἐκ λίθων πυξίοις τὸν νόμον ὁ τῶν ὅλων Θεός.","english":"For on account of these words I will establish a covenant with you and with Israel. And Moses was there before the Lord forty days and forty nights. He did not eat bread, and he did not drink water. And he wrote these words on the tablets of the covenant, the ten words. And when Moses came down from the mountain, and the two tablets were in the hands of Moses. And as he was coming down from the mountain, Moses did not know that the appearance of the skin of his face was glorified when he spoke with him. And Aaron and all the elders of Israel saw Moses. And the appearance of the skin of his face was glorified, and they were afraid to come near to him. And Moses called them, and Aaron and all the rulers of the congregation turned toward him. And Moses spoke to them, and after these things all the sons of Israel came near to him. And he commanded them, saying all that the Lord spoke to him on Mount Sinai. And when he had ceased speaking to them, he placed a veil over his face. But whenever Moses went in before the Lord to speak with him, he removed the veil until he came out. And having come out, he spoke to all the sons of Israel all that the Lord commanded him. And the sons of Israel saw the face of Moses, that it was glorified. And Moses placed a veil over his face until he should go in to speak with him. For God, the Lord of all, writes the law on tablets of stone.","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":520,"ref":"p520","source":"Ἐπειδὴ δὲ τῇ τοῦ θείου φωτὸς προσβολῇ κατηγλάϊστο λοιπὸν τὸ Μωσέως πρόσωπον, ἐν ἡμέραις τεσσαράκοντα προσεδρεύοντος, καὶ τῶν ἀνθρωπίνων ἠφειδηκότος αὐτῶν, ἀγνοοῦσι πρὸς τὴν θέαν οἱ ἀπόλεκτοι τῶν ἐξ Ἰσραὴλ, καὶ πρό γε τῶν ἄλλων Ἀαρών. Ἀποφοιτῶντας δὲ ἤδη καὶ εἰς φυγὴν τραπομένους, ἐπιστρέφει Μωσῆς, προσελάλει τε οὕτω τοῖς υἱοῖς Ἰσραὴλ, προκαθιστὰς τοῦ προσώπου τὸ κάλυμμα, καὶ τοῦ θείου φωτὸς τὴν προσερχομένην ἀκτῖνα τοῖς κατασκιάσμασι μόλις φορητὴν τοῖς ὄχλοις ἀποτελῶν. Ἀλλ' ἡνίκα, φησὶν, εἰσῄει πρὸς τὸν Θεὸν, περιῃρεῖτο τὸ κάλυμμα. Σύνες δὲ οὖν ὅπως ταῖς Ἰουδαίων διανοίαις ἀχώρητόν πώς ἐστι καὶ αὐτοῦ τοῦ νόμου τὸ φῶς. Εἰ δὲ νοοῖτο πνευματικῶς τὰ ἐν αὐτῷ γεγραμμένα· ἀποστρέψει γὰρ ἕτερον οὐδὲν, ἢ τὸ τοῦ Χριστοῦ μυστήριον, καὶ ταῖς τῶν ἀκροωμένων καρδίαις τὸ θεῖόν τε καὶ διειδέστατον ἐνίησι φῶς. Ἀλλ' οὐκ ἂν τῶν οὕτω σεπτῶν ἀκροᾶσθαι λόγων οἱ ἐξ Ἰσραὴλ, οὐδ' ἂν συνεῖεν ἀμογητὶ τοῦ μυστηρίου τὸ βάθος. Καὶ μὴν ὁ Νικόδημος ὅτε τὴν διὰ","english":"But since Moses' face had by now been made radiant by the approach of the divine light, while he sat before the Lord for forty days and had disregarded human needs, the chosen men of Israel did not understand what they saw, and Aaron before the others. And when they were already withdrawing and turning to flight, Moses turned back and spoke thus to the sons of Israel, placing the veil over his face and making the ray of the divine light that came upon them barely bearable to the crowds by means of the coverings. But whenever, he says, he went in before God, the veil was removed. Understand, then, how the light even of the Law itself is in some way uncontainable by the minds of the Jews. But if what is written in it is understood spiritually, it will turn aside to nothing other than the mystery of Christ, and it instills the divine and most translucent light into the hearts of those who hear. But the men of Israel would not listen to words so venerable, nor would they understand the depth of the mystery without toil. And indeed Nicodemus, when the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":521,"ref":"p521","source":"πνεύματος ἀναγέννησιν ἠκροᾶτο λέγοντος τοῦ Χριστοῦ, ψυχρῶς τε καὶ ἀδρανῶς ἀναπεφώνηκε, λέγων· Πῶς δύναται ἄνθρωπος ἀναγεννηθῆναι γέρων ὤν; Μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι; Προσετίθει δὲ τούτοις, ἀναπείθοντος αὐτὸν τοῦ Χριστοῦ τὸ χρῆναι πίστει τιμᾷν τὰ ὑπὲρ νοῦν καὶ λόγον· Πῶς δύναται ταῦτα γενέσθαι; καίτοι τοῦ νόμου διὰ μυρίων ὅσων σχημάτων προαναγράφοντος τὸ μυστήριον. Οὐκοῦν ἀπαράδεκτον Ἰουδαίοις καὶ αὐτὸ τοῦ νόμου φῶς, καὶ οὐχὶ δὴ μόνοις τοῖς ἀδρανέσι καὶ ἀγελαίοις, ἀλλὰ καὶ αὐτοῖς τοῖς ἀπολέκτοις καὶ ἱεροῖς. Ἀκήκοας γὰρ ὅτι τὴν Μωσέως πεφόβηνται δόξαν σὺν τοῖς πρεσβυτέροις Ἀαρών. Ἐτίθει δὴ οὖν ὁ Μωσῆς χρησίμως σφόδρα τὸ κάλυμμα. Κατασκίασμα γὰρ ὁ νόμος ἔχει, τὸ παχὺ τοῦ γράμματος, καὶ τῆς ἱστορίας τὸ οὐ σφόδρα λαμπρόν. Ἀλλ' ἐν ὄψει, φησὶ, Θεοῦ εἰσερχόμενος ὁ Μωσῆς, περιῄρει τὸ κάλυμμα. Τοῦτό τοι καὶ ἐφ' ἡμῶν αὐτῶν ἀληθὲς εὑρήσομεν. Ἐνηνεγμένοι γὰρ ὥσπερ ἐν προσώπῳ τοῦ Θεοῦ καὶ Πατρὸς, προσκομίζοντος ἡμᾶς τοῦ Χριστοῦ, κατασκιασμάτων δίχα τὴν Μωσέως ὀψόμεθα δόξαν, πνευματικῶς νοοῦντες τὸν νόμον. Μεταμορφούμεθα γὰρ ἀπὸ δόξης εἰς δόξαν, κατὰ τὸ γεγραμμένον. Ὅτι γὰρ ἐν δόξῃ τὸ Χριστοῦ μυστήριον, πῶς ἔστιν ἀμφιβάλλειν, διακεκραγότος ὡδὶ τοῦ μακαρίου Παύλου σαφῶς περί τε τῆς Πρώτης καὶ Δευτέρας Διαθήκης· Εἰ γὰρ ἡ διακονία τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης ἐν δόξῃ; Κατήργηται μὲν γὰρ ἡ τοῦ νόμου σκιὰ, καίτοι τῇ δόξῃ τετιμημένη τῇ διὰ Μωσέως, ἤγουν τῇ ἐν προσώπῳ Μωσέως.","english":"He was listening to the regeneration of the Spirit, while Christ was saying, and he coldly and sluggishly cried out, saying: \"How can a man be born again when he is old? Can he enter a second time into his mother's womb and be born?\" He added to these things, while Christ was persuading him that one must honor by faith the things that are beyond mind and reason: \"How can these things be?\" And yet the law had beforehand written the mystery through countless forms. Therefore even the light of the law itself is unacceptable to the Jews, and not only to the sluggish and common sort, but even to the chosen and sacred ones themselves. For you have heard that they feared the glory of Moses, together with Aaron's elders. So then Moses very usefully put on the veil. For the law has a shadowing, the thick part of the letter, and the not very bright part of the history. But, it says, when Moses entered before the face of God, he removed the veil. This we shall find to be true also in our own case. For having been brought, as it were, into the presence of God the Father, with Christ presenting us, we shall see the glory of Moses without the shadowings, understanding the law spiritually. For we are transformed from glory to glory, according to what is written. For how can one doubt that the mystery of Christ is in glory, when the blessed Paul here clearly proclaims it concerning both the First and the Second Covenant: \"For if the ministry of condemnation is glory, much more does the ministry of righteousness abound in glory\"? For the shadow of the law has been abolished, though it was honored with the glory that came through Moses, that is, the glory in the face of Moses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":522,"ref":"p522","source":"Μένει δὲ ἀσάλευτα τὰ διὰ Χριστοῦ, καὶ πλουτεῖ πάντως τὴν ἀμείνω τῆς ἀρχαιοτέρας δόξαν τε καὶ χάριν. Περιῃρημένων τοιγαροῦν τῶν ἐν νόμῳ κατασκιασμάτων, τὴν δόξαν Θεοῦ κατοπτριζόμεθα, κατὰ τὸ γεγραμμένον. Εἰ ἀκούσωμεν ἐν τύπῳ σφαζόμενον τὸν ἀμνὸν, εὐθέως γινώσκωμεν τὸ μυστήριον, γνωρίζοντες ἀμνὸν, ὃς δι' ἡμᾶς καὶ ὑπὲρ ἡμῶν ἀνέθηκεν ἑαυτὸν εἰς ὀσμὴν εὐωδίας τῷ Θεῷ καὶ Πατρί. Κἂν σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζῃ πρὸς τὴν τῆς σαρκὸς καθαρότητα· πάλιν οὐδὲν ἧττον νοήσωμεν τὴν διὰ Χριστοῦ κάθαρσιν, ἣ δι' ὕδατός τε καὶ πνεύματος, οὐ σαρκικῶν ἡμᾶς ἀπαλλάττουσα ῥύπων, ἀλλὰ τῶν ἐν πνεύματι καὶ ψυχῇ μολυσμῶν τὸν μῶμον ἐκπλύνουσα. Ἡγιάσμεθα γὰρ ἐν Χριστῷ. Προσεποίσομεν δὲ καὶ τοῦτο χρησίμως. Μέχρι γὰρ τούτου τῶν ἐν τῇ Ἐξόδῳ κεφαλαίων τὴν ἀφήγησιν συμμετρεῖν ἐγνώκαμεν, οὐ πρὸς τὴν τῶν ἐφεξῆς καταναρκήσαντες ἑρμηνείαν, ἀλλ' ὅτι τοὺς Περὶ τῆς ἐν πνεύματί τε καὶ ἀληθείᾳ προσκυνήσεως συντιθέντες λόγους, ταῖς καθηκούσαις ἐρεύναις ὑποβεβλήκαμεν αὐτήν τε τῆς ἁγίας σκηνῆς τὴν κατασκευὴν, καὶ ἕκαστα τῶν ἐν αὐτῇ κειμένων, ἁγιαστηρίου τε, φημὶ, καὶ τῆς κιβωτοὺ, τραπέζης, καὶ λυχνίας, ὡς ἐλλελοιπέναι δοκεῖν τῇ τῶν ἀναγκαίων ἀφηγήσει μηδέν. Δεδαπανήκαμεν γὰρ εἰς τοῦτόν γε ἔννατον καὶ δέκατον λόγον. Θεῷ δὲ ἡμῶν δόξα εἰς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"But the things accomplished through Christ remain unshaken, and they are altogether enriched with the better glory and grace than the older. Therefore, with the shadows of the law having been taken away, we reflect the glory of God, as it is written. If we hear of the lamb being slain in a type, let us immediately recognize the mystery, knowing the lamb who for our sake and on our behalf offered himself to God and the Father as a sweet-smelling odor. And even if the ashes of a heifer, sprinkling those who have been defiled, sanctify them for the purity of the flesh, let us again nonetheless understand the purification through Christ, which through water and spirit, not releasing us from fleshly filth, but washing away the stain of the defilements in spirit and soul. For we have been sanctified in Christ. And we shall add this also usefully. For we have known to measure the narrative up to this point of the chapters in Exodus, not having grown slack toward the interpretation of what follows, but because, composing the discourses On the Worship in Spirit and Truth, we have subjected to the fitting examinations both the construction of the holy tabernacle itself and each of the things laid in it—the sanctuary, I mean, and the ark, the table, and the lampstand—so that nothing seems to be lacking in the narrative of what is necessary. For we have spent up to this ninth and tenth discourse. But to our God be glory unto the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":523,"ref":"p523","source":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΚΥΡΙΛΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΟ ΛΕΥΙΤΙΚΟΝ ΒΙΒΛΙΟΝ.\n\nὍτι Χριστοῦ τὸ πάθος, σωτήριον. αʹ. Ὁ μὲν τῶν ὅλων Θεὸς θάνατον οὐκ ἐποίησεν, οὐδὲ τέρπεται ἐπ' ἀπωλείᾳ ζώντων· ἀλλ' ἔκτισε μὲν εἰς τὸ εἶναι τὰ πάντα, καὶ σωτήριοι αἱ γενέσεις τοῦ κόσμου. Καὶ οὐκ ἔστιν ᾅδου βασίλειον ἐπὶ τῆς γῆς, καθὰ γέγραπται· φθόνῳ δὲ διαβόλου θάνατος εἰσῆλθεν εἰς τὸν κόσμον. Ἔχοι δ' ἂν ἐφ' ἑαυτῷ καὶ μάλα εἰκότως τὸ ἀληθὲς ὁ λόγος. Οὐ γὰρ ἂν οὕτως εὐκλεᾶ καὶ\n\nἀξιοθαύμαστον τοῖς εὐκόλως φθείρεσθαι πεφυκόσιν ἐναπέθηκεν ὁ Δημιουργὸς, ἀλλὰ παρεισβέβληκε μὲν ἐξ ὀργῆς ὁ θάνατος, ὅτι τῆς θείας ἀλ[ο]γήσας ἐντολῆς ἀπονένευκεν εἰς τὸ ἀπειθὲς καὶ δυσήνιον ὁ προπάτωρ Ἀδάμ. Ἀνῄρηται δὲ λοιπὸν, καὶ ἐκ μέσου γέγονεν ἐν Χριστῷ δι' ὑπακοῆς τοῦ ἑνὸς ἀνθρώπου τὰ ἐγκλήματα. Δεδικαιώμεθα γὰρ ἐν αὐτῷ· καὶ μαρτυρήσει γράφων ὁ θεσπέσιος Παῦλος· Ὥσπερ γὰρ διὰ παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοὶ, οὕτω καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς ἀνθρώπου δίκαιοι κατασταθήσονται οἱ πολλοί. Καταδεδικάσμεθα γὰρ ἐν ἐκείνῳ πρὸς θάνατον· ἠλεήμεθα δὲ διὰ Χριστοῦ, καὶ ἀνεκαινίσθημεν εἰς ζωήν· γέγονε γὰρ ὑπήκοος τῷ Πατρὶ μέχρι θανάτου, καὶ τέθεικε τὴν ψυχὴν ὑπὲρ ἡμῶν· Καὶ τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν, κατὰ τὰς Γραφάς. Φαίη δ' ἂν ὅτι καὶ τὴν κατὰ κόσμον ἁμαρτίαν ἀῤῥωστήσαντες ἐν Ἀδὰμ, γεγόναμεν ἐν Χριστῷ θυσία πνευματικὴ καὶ εὐώδης τῷ Θεῷ καὶ Πατρὶ, καλή τε καὶ εὐπαράδεκτος, καὶ τῆς κατὰ νόμον σκιᾶς πολὺ λίαν ἐν ἀμείνοσιν. Ἀπαρχὴ δὲ ἡμῶν, ὁ Χριστὸς, καὶ αὐτὸς ἡμῖν ἀνεκαίνισεν τὴν ὁδόν·","english":"OF OUR FATHER AMONG THE SAINTS CYRIL, ARCHBISHOP OF ALEXANDRIA, GLAPHYRA ON THE BOOK OF LEVITICUS.\n\nThat the passion of Christ is saving. 1. The God of all did not make death, nor does he delight in the destruction of the living; but he created all things to be, and the generations of the world are saving. And there is no kingdom of Hades upon the earth, as it is written; but by the envy of the devil death entered into the world. And the statement would very reasonably hold the truth in itself. For the Creator would not have implanted in things naturally prone to easy corruption something so glorious and worthy of wonder, but death crept in from wrath, because our forefather Adam, having disregarded the divine command, turned aside to disobedience and stubbornness. But now it has been abolished, and the charges have been removed from the midst in Christ through the obedience of the one man. For we have been justified in him; and the inspired Paul will testify, writing: For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous. For we were condemned in that man to death; but we have been shown mercy through Christ, and we have been renewed to life; for he became obedient to the Father unto death, and he laid down his soul for us; and by his wound we were healed, according to the Scriptures. And one might say that we, having been made sick with the sin of the world in Adam, have become in Christ a spiritual and sweet-smelling sacrifice to God and the Father, good and well-pleasing, and far, very far better than the shadow according to the law. And our firstfruits is Christ, and he himself has renewed for us the 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":524,"ref":"p524","source":"οὕτω γάρ τού φησιν ὁ Δαβὶδ ἐν βίβλῳ Ψαλμῶν πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν· Θυσίαν καὶ προσφορὰν οὐκ ἐθέλησας· σῶμα δὲ κατηρτίσω μοι. Ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ηὐδόκησας. Τότε εἶπον· Ἰδοὺ ἥκω, τοῦ ποιῆσαι, ὁ Θεὸς, τὸ θέλημά σου, ἠβουλήθην. Καὶ ταυτὶ δὴ πάλιν ἔξεστι καταθρεῖν καὶ ἐκ τῶν γεγραμμένων ἐν τῷ Λευϊτικῷ. Ἔχει δὲ οὕτως· Ἐὰν δὲ προσφέρῃς θυσίαν πρωτογεν[ν]ημάτων τῷ Κυρίῳ νέα πεφρυγμένα χίδρα ἐρεικτὰ τῷ Κυρίῳ, καὶ προσοίσεις τὴν θυσίαν τῶν πρωτογεν[ν]ημάτων, καὶ ἐπιχεεῖς ἐπ' αὐτὴν ἔλαιον, καὶ ἐπιθήσεις ἐπ' αὐτὴν λίβανον. Θυσία ἐστί. Καὶ ἀνοίσει ἱερεὺς τὸ μνημόσυνον αὐτῆς ἀπὸ τῶν χίδρων σὺν τῷ ἐλαίῳ, καὶ πάντα τὸν λίβανον αὐτῆς, κάρπωμά ἐστι τῷ Κυρίῳ. βʹ. Ἐναργὴς οὖν λίαν ὁ τοῦ γράμματος νοῦς, καὶ οὐκ ἂν δέοιτό τινος, καθάπερ ἐγᾦμαι, πόνου πρός γε τὸ δύνασθαι, φημὶ, συνιέναι λεπτῶς. Πλὴν ἐκεῖνο ἐρῶ· Χίδρα λέγεται τὰ ἐξ ὀσπρίων ἄλευρα. Ἐν δέ γε τοῖς τύποις τὸ Χριστοῦ λαμβάνει μυστήριον. Καὶ ἔστιν αὐτὸς ἡ ὑπὲρ ἡμῶν θυσία, τὸ πρωτογέν[ν]ημα τὸ πνευματικὸν, τουτέστιν, ἡ τῆς ἀνθρωπότητος ἀπαρχὴ, ὁ πρωτότοκος ἐκ νεκρῶν, ὁ πρῶτος εἰς ἀφθαρσίαν, τὸ οἱονεὶ πρωτόλειον τῶν κεκοιμημένων. Ὡς κόκκος μὲν τοῦ σίτου πεσὼν ἐπὶ τὴν γῆν καὶ ἀποθανὼν, ἀστάχυος δὲ δίκην πολλοστὸς ἀναφύς. Τοῦτο γὰρ ἡμῖν αὐτὸς ἀφηγεῖτο λέγων· Ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει, ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. Πλὴν ἀπέθανεν, οὐ δι' ἑαυτὸν, ἀλλ' ἡμῖν. Ἀλλ' ἡμῖν ὑπεμφήνειεν ἀστείως τὸ γράμμα τὸ νομικόν.","english":"For thus David says in the Book of Psalms, to the Father and God in the heavens: Sacrifice and offering you did not desire, but a body you prepared for me. Burnt offerings and offerings for sin you did not approve. Then I said: Behold, I have come to do your will, O God; I desired it. And these things again one may observe also from what is written in Leviticus. It reads as follows: And if you offer a sacrifice of firstfruits to the Lord, new parched crushed grains to the Lord, you shall bring the sacrifice of firstfruits, and you shall pour oil upon it, and you shall place frankincense upon it. It is a sacrifice. And the priest shall offer up its memorial from the grains with the oil, and all its frankincense; it is an offering to the Lord. 2. The meaning of the letter is therefore very clear, and, as I think, it would need no effort at all in order to be able, I mean, to understand it subtly. Nevertheless I will say this: chidra is the name for meal made from pulses. But in the types it receives the mystery of Christ. And he himself is the sacrifice on our behalf, the spiritual firstfruit, that is, the firstfruits of humanity, the firstborn from the dead, the first into incorruption, so to speak the firstfruits of those who have fallen asleep. As a grain of wheat he fell upon the earth and died, but like an ear of grain he sprang up manifold. For he himself told us this, saying: Unless the grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. Yet he died, not for his own sake, but for us. But the legal text has hinted this to us elegantly.","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":525,"ref":"p525","source":"Εἰ γὰρ δή τις ἕλοιτο, φησὶ, δωροφορεῖν θυσίαν πρωτογεν[ν]ημάτων τῷ Κυρίῳ, νέα πεφρυγμένα χίδρα ἐρεικτὰ τῷ Θεῷ. Ἄθρει δὴ οὖν, ὅπως ἐκ νέων ἡμᾶς προσάγειν καρπὸν προτρέπει Μωσῆς, ἤτοι τὸ γράμμα τὸ νομικόν. Ἀπαρχὴ γὰρ, ὡς ἔφην, τῆς εἰς καινότητα ζωῆς ἀνανεουμένης φύσεως Χριστὸς, καὶ ἐν αὐτῷ γέγονε τὰ πάντα καινά. Πλὴν, οὐκ [ἐκ] μόνου προσφέρεται σίτου τὰ εἰς θυσίαν, ἀλλὰ καὶ ἐξ ὀσπρίων κατερεικτῶν. Ὅνπερ γὰρ τρόπον ἐκ σίτου σεμίδαλιν, καὶ οὐκ αὐτὸν ὑγιᾶ τὸν κόκκον ὁλοκαυτοῦν διετύπου· οὕτω κἀνθάδε χρῆναι ποιεῖσθαι κατερεικτὰ, τουτέστιν, ἀληλεσμένα τὰ ἐξ ὀσπρίων προστέταχεν, ἵνα δὴ φαίνοιτο τῇ θυσίᾳ προσὸν τὸ οἱονεὶ ἐδώδιμον. Κατειθίσμεθα γὰρ, οὐχ ὑγιᾶ τὸν κόκκον, συντεθραυσμένον δὲ μᾶλλον ποιεῖσθαι τροφήν. Οὐκοῦν πρωτογέν[ν]ημα μὲν, ὁ Χριστὸς, καὶ θυσία τῷ Θεῷ καλὴ καὶ εὐοσμωτάτη, τροφιμωτάτη δὲ λίαν καὶ ἡμῖν αὐτοῖς. Αὐτὸς γάρ ἐστιν ὁ ἄρτος, ὁ ἐξ οὐρανοῦ καταβὰς, καὶ ζωὴν τῷ κόσμῳ διδούς· καὶ οἱονείπως ἡμῖν ἔδεσμα τὸν αὐτὸν παραθεὶς, καθάπερ σεμίδαλιν ἢ χίδραν. Ἐπιχέεσθαι δὲ τῇ θυσίᾳ δεῖν ἔφη τὸ ἔλαιον, καταπλάττεσθαι δὲ αὐτὴν καὶ λιβανωτῷ προστέταχε· τοῦ μὲν ἐλαίου τὸ ὡς ἐν πιότητι καὶ ἱλαρότητι συμβολικῶς ὑποφαίνοντος· τοῦ δέ γε λιβάνου, τὸ ἱερὸν καὶ εὐῶδες ἀστείως ἡμῖν ὑποσημαίνοντος. Γέγονε μὲν γὰρ, ὡς ἔφην, ὑπὲρ ἡμῶν θυσία ὁ","english":"For if someone chooses, it says, to bring as a gift a sacrifice of first-fruits to the Lord—new parched crushed groats to God. Consider, then, how Moses urges us to offer fruit from new things, that is, the letter of the Law. For the first-fruit, as I said, of the nature renewed into newness of life is Christ, and in him all things have become new. Moreover, the things for sacrifice are offered not from wheat alone, but also from crushed pulses. For just as he prefigured fine flour from wheat, and not the whole grain itself, for burnt offering, so here too he commanded that the things from pulses be made crushed—that is, ground—so that what is, as it were, edible might appear to be present in the sacrifice. For we are accustomed to make food not from the whole grain, but rather from what has been broken down. Therefore Christ is the first-fruit, and a sacrifice to God that is beautiful and most fragrant, and exceedingly nourishing also to us ourselves. For he is the bread that came down from heaven and gives life to the world; and, as it were, he has set himself before us as food, like fine flour or groats. He said that oil must be poured over the sacrifice, and he commanded that it be smeared also with frankincense—the oil symbolically indicating what is in richness and cheerfulness, and the frankincense neatly signifying to us what is sacred and fragrant. For, as I said, he became a sacrifice on our behalf—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":526,"ref":"p526","source":"Χριστὸς, καὶ ὡς ἀγρῶν ἀπαρχὴ πρωτογεν[ν]ημάτων πνευ ματικῶν. Ὅτι δὲ οὐκ εἰς δάκρυον ἤ τε θρῆνος ὁ θάνατος ἦν αὐτῷ, ἐπ' ἀναιρέσει δὲ μᾶλλον δακρύων καὶ θρήνων καὶ ἐπ' ἐλπίδι τῇ λίαν ἱλαρωτάτῃ, πῶς ἂν ἢ πόθεν ἐνδοιάσειέ τις; Οὐ γὰρ γέγονε κάτοχος ταῖς ᾅδου πύλαις, οὐδὲ μεμένηκε ἐν νεκροῖς. ἀλλ' εἰ καὶ κατέπιεν ὁ θάνατος ἰσχύσας, κατὰ τὴν τοῦ προφήτου φωνὴν, ἀλλὰ πάλιν ἀφεῖλεν ὁ Θεὸς πᾶν δάκρυον ἀπὸ παντὸς προσώπου· τὸ ὄνειδος τοῦ λαοῦ ἀφεῖλεν ἀπὸ πάσης τῆς γῆς. Πῶς ἢ τίνα τρόπον; Ἀνεβίω γὰρ ὁ Χριστὸς, πατήσας τε θάνατον, ἵνα καὶ ἡμᾶς ἀπαλλάξῃ φθορᾶς, καὶ περιστείλας εὖ μάλα τὸν ἐπὶ τούτῳ θρῆνον, χαίροντας ἤδη πως ἀναπείσῃ βοᾷν· Ἔστρεψας τὸν κοπετόν μου εἰς χαρὰν ἐμοὶ, διέῤῥηξας τὸν σάκκον μου, καὶ περιέζωσάς με εὐφροσύνην. Οὐκοῦν ἔχοι ἂν εἰκότως τὸ ἱλαρὸν, ἐν ἐλπίδι, τῆς θυσίας ὁ τρόπος. Νοοῖτο δ' ἂν καὶ ἑτέρως, εἴπερ ἕλοιτό τις. Ἠλεήμεθα γὰρ ἐν Χριστῷ. Καὶ τοῦτο, οἶμαι, ἐστὶ τὸ, Ἐλίπανας ἐν ἐλαίῳ τὴν κεφαλήν μου. Ὅτι δὲ οὐκ ἐπί τισιν εὐλόγοις αἰτίαις, ἤτοι πλημμελήμασιν, ὁ Χριστοῦ θάνατος, ἀλλ' εὐσημωτάτη λίαν καὶ ἀμώμητος παντελῶς ὑπὲρ ἡμῶν θυσία (προσκεκόμισται γὰρ, ἵνα καταργήσῃ τὴν ἁμαρτίαν, καὶ τὸν ἐξ αὐτῆς τε καὶ δι' αὐτὴν θάνατον), διὰ τοῦ λιβάνου συνήσεις· ὁ μὲν γὰρ προπάτωρ Ἀδὰμ ταῖς ἐν ἀρχῇ παραβάσεσιν εὖ μάλα πρεπωδεστάτην ἐκομίζετο τὴν ἀράν. Ἐπειδὴ δὲ τὴν κάκοσμον ἀληθῶς προηῤῥώστησεν ἁμαρτίαν, ταύτῃτοι καὶ δικαίως κατεδικάζετο.","english":"Christ, and as the first-fruits of spiritual first-born things of the fields. But that death was not for him a matter of tears and lamentation, but rather for the removal of tears and lamentations and for a hope most exceedingly cheerful—how or from where would anyone doubt? For he did not become subject to the gates of Hades, nor did he remain among the dead. But even if death, having prevailed, swallowed him down, according to the voice of the prophet, yet again God removed every tear from every face; he removed the reproach of the people from all the earth. How or in what manner? For Christ came back to life, having trampled death, so that he might also deliver us from corruption, and having thoroughly wrapped up the lamentation over this, so that he might persuade us, now somehow rejoicing, to cry out: You turned my wailing into joy for me, you tore apart my sackcloth, and you girded me with gladness. Therefore the manner of the sacrifice would reasonably have the cheerfulness, in hope. But it could also be understood in another way, if one should choose. For we have been shown mercy in Christ. And this, I think, is the meaning of, You anointed my head with oil. But that the death of Christ was not on account of certain reasonable causes, that is, transgressions, but is a most clearly marked and altogether blameless sacrifice on our behalf (for it has been offered, in order that he might abolish sin, and the death that comes from it and on account of it), you will understand through the frankincense; for the first father Adam received the curse as most fittingly suited to the transgressions in the beginning. But since he had truly fallen sick with the ill-smelling sin, for this very reason he was also justly condemned.","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":527,"ref":"p527","source":"Ὁ δέ γε τῶν ὅλων Σωτὴρ καὶ Κύριος ἐπ' οὐδενὶ τῶν ἀτόπων κατεγνωσμένος (οὐ γὰρ ἐποίησεν ἁμαρτίας), καλὴ καὶ εὐώδης γέγονεν ὑπὲρ ἡμῶν θυσία, καὶ νέων ὥσπερ καρπῶν ἀπαρχὴ, καὶ ὡς ἐν εἴδει παντὶ, σίτῳ τε, φημὶ, καὶ ὀσπρίοις. Ἀπέθανε γὰρ ὑπὲρ πάντων μικρῶν καὶ μεγάλων, ἐθνῶν τε καὶ Ἰουδαίων. Γεγόναμεν γὰρ δι' αὐτοῦ καὶ ἐν αὐτῷ μνημόσυνον τῷ Θεῷ καὶ Πατρί. Διὰ τοῦτό φησι τὸ Γράμμα τὸ νομικόν· Καὶ ἀνοίσει ὁ ἱερεὺς τὸ μνημόσυνον αὐτῆς ἀπὸ τῶν χίδρων σὺν τῷ ἐλαίῳ, καὶ πάντα τὸν λίβανον αὐτῆς. Κάρπωμα γάρ ἐστι τῷ Κυρίῳ. Προ[σ]κεκρουκότες μὲν γὰρ διὰ πολλῶν ἁμαρτιῶν, μονονουχὶ καὶ ἐξ ὀμμάτων γεγενήμεθα τοῦ Πατρός. Ἐπειδὴ δὲ γέγονεν ὑπὲρ ἡμῶν θυσία Χριστὸς, ἐμνήσθη ἡμῶν, καὶ ηὐλόγησεν ἡμᾶς· Ηὐλόγησε τοὺς φοβουμένους αὐτὸν τοὺς μικροὺς μετὰ τῶν μεγάλων. Τοιγάρτοι καὶ δεδιδάγμεθα ψάλλειν καὶ λέγειν· Εὐλογημένοι τῷ Κυρίῳ ἡμεῖς, τῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν. Καὶ καθ' ἕτερον δὲ τρόπον τὴν Χριστοῦ θυσίαν ἡμῖν ὁ νόμος διασαφεῖ, λέγων· Ἐὰν δὲ θυσία σωτηρίου, τὸ δῶρον αὐτοῦ τῷ Κυρίῳ· ἐὰν μὲν ἐκ τῶν βοῶν αὐτῷ προσάγῃ, ἐάν τε ἄρσεν, ἐάν τε θῆλυ, ἄμωμον προσάξει αὐτὸ ἔναντι Κυρίου, καὶ ἐπιθήσει τὰς χεῖρας αὐτοῦ ἐπὶ τὴν κεφαλὴν τοῦ δώρου, καὶ σφάξει αὐτὸ παρὰ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου. Καὶ προσχεοῦσιν οἱ υἱοὶ Ἀαρὼν οἱ ἱερεῖς τὸ αἷμα ἐπὶ τὸ θυσιαστήριον, τῶν ὁλοκαυτωμάτων κύκλῳ.","english":"But the Savior and Lord of all, condemned for no improper thing (for he committed no sin), has become a good and fragrant sacrifice for us, and as it were the first-fruits of new fruits, and as in every kind—I mean both grain and pulse. For he died for all, small and great, Gentiles and Jews. For through him and in him we have become a memorial to God and the Father. Therefore the legal Scripture says: And the priest shall offer up its memorial from the cakes with the oil, and all its frankincense. For it is an offering to the Lord. For having stumbled through many sins, we had well-nigh become even from the eyes of the Father. But since Christ has become a sacrifice for us, he remembered us and blessed us: He blessed those who fear him, the small with the great. Therefore we have also been taught to sing and say: We are blessed by the Lord, who made heaven and earth. And in another way too the law makes clear to us the sacrifice of Christ, saying: But if his gift be a sacrifice of salvation to the Lord, if he brings it from the oxen, whether male or female, he shall bring it without blemish before the Lord, and he shall lay his hands on the head of the gift, and shall slay it beside the doors of the tent of witness. And the sons of Aaron, the priests, shall pour the blood upon the altar of burnt offerings round about.","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":528,"ref":"p528","source":"Καὶ προσάξουσιν ἀπὸ τῆς θυσίας τοῦ σωτηρίου, κάρπωμα Κυρίῳ τὰ στέαρ τὸ κατακαλύπτον τὴν κοιλίαν, καὶ πᾶν τὸ στέαρ τὸ ἐπὶ τῆς κοιλίας, καὶ τοὺς δύο νεφροὺς, καὶ τὸ στέαρ τὸ ἐπ' αὐτῶν τὸ ἐπὶ τῶν μηρῶν, καὶ τὸν λοβὸν τὸν ἐπὶ τοῦ ἥπατος σὺν τοῖς νεφροῖς περιελεῖ. Καὶ ἀνοίσουσιν αὐτὰ οἱ υἱοὶ Ἀαρὼν, οἱ ἱερεῖς, ἐπὶ τὸ θυσιαστήριον, ἐπὶ τὰ ὁλοκαυτώματα, ἐπὶ τὰ ξύλα ἐπὶ τοῦ πυρὸς, κάρπωμα ὀσμὴ εὐωδίας τῷ Κυρίῳ. Καὶ οὐχὶ δὴ μόνον ἐκ βοῶν, ἀλλ', εἰ δή τις ἕλοιτο, καὶ ἐκ προβάτων ὁλοκαυτοῦν, εἴτ' οὖν ἐξ αἰγῶν τὴν τοῦ σωτηρίου ποιεῖσθαι θυσίαν, διὰ τῶν αὐτῶν ἐπράττετο τρόπων, καὶ εἷς ἐφ' ἅπασιν ἦν τῆς ἱερουργίας ὁ τρόπος. Εἴτε δὴ ἄρσεν εἴη τυχὸν, εἴτε θῆλυ τὸ θῦμα, μώμου δεῖν ἔφη παντὸς ἀπηλλάχθαι παντελῶς. Καὶ τῆς θυσίας ὁ λόγος, ἐπ' αὐτὸν ἂν ἴοι τὸν Ἐμμανουήλ. Αὐτὸς γὰρ ὁ μόσχος ὁ σιτευτὸς, τὸ ἄμωμον ἱερεῖον, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, καὶ ὡς ἐν εἴδει χιμάρου δι' ἡμᾶς σφαζόμενος· χίμαρος γὰρ κατὰ νόμον ὑπὲρ ἁμαρτίας ἐσφάζετο. Πλὴν ὅρα πάλιν ἰσχνῶς τῆς θυσίας τὸν τρόπον. Ἀκριβολογεῖται μὲν γὰρ οὐ σφόδρα τὸ Γράμμα τὸ νομικὸν περί τε ἄρσεν καὶ θῆλυ. Νοοῖτο δ' ἂν πάλιν ὡς ἐν ἀμφοῖν ὁ Χριστός. Ἐν ἄρσενι μὲν, ὡς","english":"And they shall bring from the sacrifice of salvation, as an offering to the Lord, the fat that covers the belly, and all the fat that is upon the belly, and the two kidneys, and the fat that is upon them, that which is upon the thighs, and the lobe that is upon the liver with the kidneys he shall remove. And the sons of Aaron, the priests, shall bring them up upon the altar, upon the burnt offerings, upon the wood that is upon the fire, an offering of a sweet-smelling savor to the Lord. And indeed not only from oxen, but, if one should choose, also from sheep to make a burnt offering, or again from goats to make the sacrifice of salvation, it was done in the same ways, and there was one manner of sacrifice for all. Whether, then, the victim happened to be male or female, he said it must be entirely free from every blemish. And the meaning of the sacrifice would apply to Emmanuel himself. For he is the fatted calf, the unblemished victim, the one who takes away the sin of the world, and who as in the form of a kid is slain for us; for a kid was slain according to the law for sin. But observe again the manner of the sacrifice precisely. For the legal Scripture does not speak very exactly concerning male and female. But Christ may be understood again as in both. In the male, as","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":529,"ref":"p529","source":"ἡγούμενος ἤτοι καθηγητής. Ἡγεμονικώτερον γὰρ θατέρου τὸ ἄρσεν, ἐν θήλεσι δὲ ὡς γεγονὼς ὑπὸ νόμον καὶ ἡγούμενος. Ὑπεξούσιον γὰρ καὶ ἐν δευτέροις ἀεὶ τὸ θῆλυ τοῦ ἄῤῥενος, εἴπερ ἐστὶν ἀληθῶς ἐν μείοσι καὶ ἐν ὑφιζάνοντι μέτρῳ. Πλὴν ἄμωμον τὸ ἱερουργούμενον. Τοιοῦτος δὲ ὁ Χριστός. Τοιγάρτοι ἔφασκεν· Ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου, καὶ ἐν ἐμοὶ εὑρήσει οὐδέν. Καὶ μέντοι πρὸς Ἰουδαίους τὸ εἰσάπαν ἀμώμητον, ἀπόδειξιν ἐποιεῖτο τὴν θείαν αὐτοῦ φύσιν, λέγων· Τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; Εἰ ἀλήθειαν λέγω, τί ὑμεῖς οὐ πιστεύετέ μοι; Ἄμωμον οὖν ταύτῃ τὸ ἱερὸν θῦμά ἐστι. Ἐσφάζετο μὲν ἔναντι Κυρίου παρὰ τὰς θύρας τῆς σκηνῆς, ἐπενηνεγμένων αὐτῷ τῶν χειρῶν τοῦ προσκεκομικότος. Εἶτα τοῦ αἵματος τῇ τοῦ θυσιαστηρίου βάσει προσχεομένου, ὁλοκαυτοῦν ἔφη δεῖν τὰ ἐντόσθια. Πέπρακται μὲν γὰρ ἐν ὀφθαλμοῖς ὥσπερ τοῦ Θεοῦ καὶ Πατρὸς ὁ τοῦ Υἱοῦ θάνατος, ὑπὲρ τῆς τοῦ κόσμου ζωῆς τὴν ἑαυτοῦ τιθέντος ψυχήν. Εἰ γάρ ἐστιν ἀληθὴς ὁ λέγων· Τίμιος ἐναντίον Κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ· πῶς οὐκ ἂν αὐτὸν ἀξιώσειε τῆς ἰδίας ἐπισκοπῆς τὸν τοῦ Υἱοῦ θάνατον ὁ Θεὸς καὶ Πατήρ; Τιμᾷ γὰρ πάντως καὶ ἐποπτείας ἀξιοῖ· ἀποστρέφεται δὲ πάλιν τὸ βδελυρὸν καὶ ἀπηχθημένον. Οὐκοῦν ὅτι μὴ ἀκλεὴς ὁ θάνατος, παραδείξειεν ἂν εὐθὺς, τὸ καὶ αὐτὸν αὐτόπτην λαχεῖν τὸν Πατέρα. Παρ' αὐταῖς δὲ ταῖς ἱεραῖς ἐσφάζετο θύραις. Ἀπέθανε γὰρ ὁ Ἐμμανουὴλ, ἀνευρύνων ὥσπερ ἡμῖν τὴν εἰς τὰ Ἅγια τῶν ἁγίων εἰσδρομὴν, καὶ τῆς ἄνω καὶ ἐν οὐρανοῖς Ἐκκλησίας ἀνοιγνὺς τὰς θύρας τοῖς εἰς αὐτὸν πιστεύουσιν.","english":"being the leader or guide. For the male is more ruling than the other, but among females, as having come under the law, she is also a leader. For the female is always subordinate and in second place to the male, if indeed she is truly in lesser and in a lower measure. Nevertheless, what is offered in sacrifice is without blemish. Such is Christ. Therefore he said: The ruler of this world comes, and he will find nothing in me. And indeed, to the Jews he made his divine nature a proof of being altogether without blemish, saying: Which of you convicts me of sin? If I speak truth, why do you not believe me? So in this way the sacred victim is without blemish. It was slaughtered before the Lord at the doors of the tabernacle, the hands of the one who brought it having been laid upon it. Then, when the blood was poured out at the base of the altar, he said that the entrails must be wholly burned. For the death of the Son was accomplished as it were in the eyes of God and the Father, when he laid down his own soul for the life of the world. For if the one who says is true: Precious in the sight of the Lord is the death of his saints, how would God and the Father not deem the death of the Son worthy of his own oversight? For he honors and deems worthy of oversight; but again he turns away from what is abominable and hated. Therefore, that the death is not without glory, he would show at once, in that the Father himself also obtained to be an eyewitness. And he was slaughtered at the very sacred doors. For Emmanuel died, widening as it were for us the entrance into the Holy of Holies, and opening the doors of the Church above and in the heavens to those who believe in him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":530,"ref":"p530","source":"Κερδαίνομεν τοίνυν ἐν θανάτῳ τοῦ Χριστοῦ τὸ καὶ εἰς αὐτὴν ἐλάσαι λοιπὸν τὴν ἁγίων σκηνὴν, ἣν ἔπηξεν ὁ Κύριος, καὶ οὐκ ἄνθρωπος, τὴν ἐπουράνιον Ἱερουσαλὴμ, τὴν ἄνω καλλίπολιν, τὴν τῶν ἁγίων μητέρα, καὶ ἀγγέλων τροφόν. Ὅτι δὲ ἅγιος ἔσται καὶ ἱερὸς ὁ Χριστοῦ θάνατος, ὑπεμφήνειεν ἂν τὸ, [ἑ]αυτῷ χρῆναι προσχεῖσθαι λέγειν τῷ θυσιαστηρίῳ τὸ αἷμα. Κατασημήνειε δ' ἂν καὶ ἑτέρως, ὅτι τέθεικε τὴν ἑαυτοῦ ψυχὴν ὑπὲρ τῆς Ἐκκλησίας. Τύπος μὲν γὰρ τῆς Ἐκκλησίας τὸ θυσιαστήριον, ψυχῆς δὲ τὸ αἷμα. Ἡ δὲ τῶν ἐνδοσθίων ἀνάθεσις, ἤτοι καθιέρωσις, πιμελῆς δὲ, λέγω, ἥπατός τε καὶ νεφρῶν, ὑποδηλοῖ πάλιν, ὅτι καὶ ἅγια, καὶ ἱερὰ, καὶ εὐώδη πάντα τὰ ἐν Χριστῷ. Ἐν ἥπατι μὲν γὰρ, τὰς ἐφ' ὁτιοῦν ἐπιθυμίας ἤτοι ὀρέξεις γίνεσθαί φασιν οἱ ταῦτα σοφοί. Νεφρὸς δὲ δὴ πάλιν, μόριόν ἐστιν ἐν σώματι, διακριτικὴν ἔχον τὴν ἐνέργειαν. Ἀποκρίνει γὰρ τοῦ χρησίμου τὸ περιττόν. Τοιοῦτον δέ τι καὶ ἐν ἡμῖν αὐτοῖς ὁ νοῦς ἐργάζεται. Κιβδηλεύει μὲν γὰρ, εἴπερ ἐστὶ σοφὸς, τὸ ἀδικεῖν πεφυκός· προσίεται δὲ καὶ λίαν ἀσμένως τὸ τελοῦν εἰς ὄνησιν. Ψάλλει δέ που καὶ ὁ μακάριος Δαβὶδ, ὡς ἐκ προσώπου τοῦ Χριστοῦ· Ἐναντίον σου πᾶσα ἡ ἐπιθυμία μού ἐστι. Καὶ πάλιν· Ὅτι σὺ ἐκτήσω νεφρούς μου, Κύριε. Ὅτι δὲ καὶ ἀρετῆς ἀνάμεστος τῆς θεοπρετοῦς ὁ Ἑμμανουὴλ, παραδείξειεν ἂν ὡς ἐν τύπῳ πάλιν ἡ πιμελή. Ὥσπερ γὰρ ἐν τοῖς ἄριστα τεθραμμένοις τῶν ζώων ἡ πιμελὴ γίνεται· κατὰ τὸν αὐτὸν, οἶμαι, τρόπον εἰς νοῦν ἀρετὴ τροφὴν ἔχοντα τὴν ἐξ οὐρανοῦ.","english":"We gain, then, in the death of Christ, that we should drive on at last even to the very tabernacle of the saints, which the Lord pitched, and not man—the heavenly Jerusalem, the fair city above, the mother of the saints and nurse of angels. And that the death of Christ will be holy and sacred, the saying that the blood must be poured out at the altar itself would suggest. And he would indicate it also in another way, that he laid down his own soul for the Church. For the altar is a type of the Church, and the blood of the soul. And the setting apart of the inner parts, that is, the consecration, of the fat, I mean, of the liver and the kidneys, signifies again that all things in Christ are holy, sacred, and sweet-smelling. For in the liver, those who are wise in these matters say that the desires or appetites for anything whatever arise. And the kidney again is a part in the body having a discerning activity. For it separates the superfluous from the useful. And something of this sort the mind also works in us. For it debases, if indeed it is wise, what is naturally inclined to injustice; and it receives very gladly what contributes to benefit. And the blessed David sings somewhere, as in the person of Christ: All my desire is before you. And again: For you possessed my kidneys, O Lord. And that Emmanuel is filled full of God-befitting virtue, the fat would show again as in a type. For just as fat arises in the best-nourished of animals, in the same way, I think, virtue comes into the mind that has its food from 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":531,"ref":"p531","source":"Ἅγιος δὴ οὖν καὶ ἀμώμητος ὁ Χριστὸς, καὶ ἀρετῆς ἔμπλεως, ἱερὸς καὶ εὐώδης, ὁλοκαύτωμα νοητὸν, καὶ ὡς ἐν εἴδει παντὶ προσενηνεγμένον, μόσχῳ τε, φημὶ, καὶ κριῷ, καὶ αἰγί. Σωτήριος γὰρ γέγονεν ὑπὲρ ἡμῶν θυσία τε, καὶ δέδωκεν ἑαυτὸν ὑπὲρ πάντων εἷς, ὁ πάντων ἀντάξιος. Δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα, σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Ὅτι τῆς μυστικῆς εὐλογίας ἐν μεθέξει γεγονότες, ἅγιοι καὶ ἱεροὶ πάντη καὶ πάντως ἐσόμεθα. Ταμίαι γεγόνασι τῶν τοῦ Σωτῆρος ἡμῶν μυστηρίων οἱ θεσπέσιοι μαθηταὶ, καὶ οὐχ ἑαυτοῖς ἁρπάζοντες τὴν τιμὴν, οὔτε μὴν αὐτόκλητοι παρὰ τοῦτο ἰόντες· προκεχειρισμένοι δὲ μᾶλλον εἰς ἀποστολὴν, καὶ τοῖς ἀνὰ πᾶσαν τὴν ὑπ' οὐρανὸν ἱερουργεῖν ἐπιτεταγμένοι τὸ σωτήριον κήρυγμα, τουτέστι, τὸ Εὐαγγέλιον τοῦ Χριστοῦ. Λαμπροὺς γὰρ ἐτίθει τοὺς μυσταγωγοὺς, οὕτω λέγων· Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη. Εἴκοντες δὴ οὖν, καὶ μάλα προθύμως, τοῖς Δεσποτικοῖς θεσπίσμασι, φωταγωγοῦσι τὴν οἰκουμένην· παιδευτὴν μὲν λαχόντες αὐτοὶ τὸν ἐν","english":"Holy, therefore, and blameless is Christ, and full of virtue, sacred and fragrant, a spiritual burnt offering, and offered in every form—in a calf, I say, and a ram, and a goat. For he has become a saving sacrifice for us, and he gave himself for all, one, who is worthy of all. Through him and with him be glory to God and the Father, with the Holy Spirit, unto the ages of ages. Amen. Because we have come to share in the mystical blessing, we shall be holy and sacred altogether and in every way. The divine disciples have become stewards of the mysteries of our Savior, not snatching the honor for themselves, nor coming to this of their own accord; but rather appointed beforehand to apostleship, and commanded to minister the saving proclamation—that is, the Gospel of Christ—to those throughout all the earth under heaven. For he made the initiators radiant, saying thus: Go, make disciples of all the nations. Yielding, then, and very eagerly, to the Master's ordinances, they enlighten the inhabited world; having received as their own teacher the one in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":532,"ref":"p532","source":"οὐρανοῖς Πατέρα καὶ Θεὸν, κοινωνοὺς δὲ τῆς χάριτος ἀποτελοῦντες ἑτέρους. Διεμέμνηντο γὰρ, κατὰ τὸ εἰκὸς, εἰς τοῦτο γνώμης αὐτοὺς ἀποφέροντος τοῦ Χριστοῦ, λέγοντος σαφῶς· Δωρεὰν ἐλάβετε, δωρεὰν δότε. Γράφει τοίνυν ὁ θεσπέσιος Παῦλος, καὶ τὸ βαθὺ τῆς μετὰ σαρκὸς οἰκονομίας διατρανοῖ μυστήριον, ὡδί που λέγων· Τὸ γὰρ ἀδύνατον τοῦ νόμου ἐν ᾧ ἠσθένει διὰ τῆς σαρκὸς, ὁ Θεὸς τὸν ἑαυτοῦ Υἱὸν πέμψας ἐν ὁμοιότητι σαρκὸς ἁμαρτίας, περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί· ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν, τοῖς μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα. Γέγονε γὰρ ὑπὲρ ἡμῶν ἁμαρτία Χριστὸς, καθὼς γέγραπται, καὶ οὐ δήπου πάντως ἁμαρτίας ἔνοχος. Οὐ γὰρ ὧδε ληρεῖν εἰθίσμεθα, ἐπεὶ μὴ εἶδεν ὅλως τὸ πλημμελεῖν, Θεὸς ὢν φύσει, καὶ ἐκ Θεοῦ πεφηνὼς τοῦ Πατρὸς, ἐπειδὴ δὲ γέγονε θῦμα ὑπὲρ ἁμαρτίας. Τὸ γὰρ Πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστός. Ταύτῃτοί φαμεν γενέσθαι καὶ ἁμαρτίαν. Τέθυται γὰρ, ὡς ἔφην, ἴνα τῷ ἰδίῳ αἵματι κατακτήσηται τὴν ὑπ' οὐρανόν. Ἠγοράσμεθα γὰρ τιμῆς, κατὰ τὰς Γραφὰς, καὶ οὐκ ἐσμὲν ἑαυτῶν, ἀλλὰ τοῦ ὑπὲρ ἡμῶν γεγονότος ἁμαρτία, ἵνα τῶν ἀρχαίων ἡμᾶς ἀπαλλάξῃ πλημμελημάτων, καὶ ἁγίους ἀποφήνῃ διὰ μετοχῆς τῆς ἁγίας αὐτοῦ σαρκὸς, δῆλον δὲ ὅτι καὶ αἵματος. Τοῦτό τοι καὶ ὁ θεσπέσιος ἡμῖν προανεφώνει νόμος· γέγραπται γὰρ οὕτως ἐν τῷ Λευϊτικῷ· Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Λάλησον τῷ Ἀαρὼν καὶ τοῖς υἱοῖς αὐτοῦ, λέγων· Οὗτος ὁ νόμος τῆς ἁμαρτίας. Ἐν τόπῳ οὗ σφάζουσι τὰ ὁλοκαυτώματα, σφάξουσι καὶ τὸ τῆς ἁμαρτίας ἔναντι Κυρίου. Ἅγια ἁγίων ἐστίν.","english":"in the heavens as Father and God, and making others partakers of the grace. For they had remembered, as was likely, that Christ was leading their mind to this, saying clearly: \"Freely you received, freely give.\" Therefore the inspired Paul writes, and makes thoroughly clear the deep mystery of the dispensation with the flesh, saying somewhere as follows: \"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, condemned sin in the flesh on account of sin; so that the righteous requirement of the law might be fulfilled in us, who do not walk according to the flesh but according to the spirit.\" For Christ became sin for us, as it is written, and surely he is not at all guilty of sin. For we are not accustomed to babble here, since he did not know transgression at all, being God by nature and having appeared from God the Father, but because he became a sacrifice for sin. For Christ our Passover was sacrificed for us. It is in this way that we say he also became sin. For he has been sacrificed, as I said, so that by his own blood he might purchase those under heaven. For we were bought with a price, according to the Scriptures, and we are not our own, but belong to him who became sin for us, so that he might set us free from our former transgressions and make us holy through participation in his holy flesh, and clearly also in his blood. This indeed the inspired law also proclaimed beforehand to us; for it is written thus in Leviticus: \"And the Lord spoke to Moses, saying: Speak to Aaron and to his sons, saying: This is the law of the sin offering. In the place where they slaughter the burnt offerings, they shall also slaughter the sin offering before the Lord. It is most holy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":533,"ref":"p533","source":"Ἱερεὺς ὁ ἀναφέρων αὐτὴν, ἔδεται αὐτὴν, ἐν τόπῳ ἁγίῳ βρωθήσεται, ἐν αὐλῇ τῆς σκηνῆς τοῦ μαρτυρίου. Πᾶς ὁ ἁπτόμενος τῶν κρεῶν αὐτῆς, ἁγιασθήσεται. Ἐν ᾧ ἂν ἐπιῤῥαντισθῇ ἀπὸ τοῦ αἵματος αὐτῆς ἐπὶ τὸ ἱμάτιον, ὃ ἂν ῥαντισθῇ ἐπ' αὐτὸ, πλυνθήσεται ἐν τόπῳ ἁγίῳ. Καὶ σκεῦος ὀστράκινον οὗ ἐὰν ἑψηθῇ ἐν αὐτῷ, συντριβήσεται· ἐὰν δὲ ἐν σκεύει χαλκῷ ἑψηθῇ, ἐκτρίψει αὐτὸ, καὶ πλύσει ὕδατι. Πᾶν ἄρσεν ἐν τοῖς ἱερεῦσι φάγεται αὐτά. Ἅγια ἁγίων ἐστὶ τῷ Κυρίῳ. Σύνες δὴ οὖν ὅσπερ καταθύεσθαι κελεύει τὴν ἁμαρτίαν, τουτέστι, τὸ ὑπὲρ ἁμαρτίας. Χίμαρος δὲ ἄρα τοῦτο ἦν εἰς τύπον Χριστοῦ, τοῦ δι' ἡμᾶς, ὡς ἔφην, γεγονότος ἁμαρτία. Λελόγισται γὰρ ἐν ἀνόμοις, καὶ συνεσταυρώθη λῃσταῖς, κεχρημάτικέ τε καὶ ἀρά. Γέγραπται γὰρ, ὅτι Κατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου. Ἀλλὰ καὶ καθῆκεν ἑαυτὸν ἐν τούτοις δι' ἡμᾶς οἰκονομικῶς· ἀλλ' ἦν τε καὶ ἔστιν ἅγιος, οὐ κατὰ μέθεξιν τὴν ὡς παρ' ἑτέρου καθάπερ ἡμεῖς, φυσικῶς δὲ μᾶλλον αὐτὸς ὡς Θεός. Δι' αὐτοῦ γὰρ πιστεύομεν τὴν κτίσιν ἁγιάζεσθαι, κἂν ἀγγέλους ὀνομάσῃς, κἂν τὸ ἔτι προὖχον ἐν δόξῃ, κἂν τὸ ὑπερκείμενόν τε καὶ ἀνωτέρω, Θρόνους τέ φημι καὶ Ἀρχὰς, κἂν αὐτά μοι λέγῃς τὰ Σεραφίμ· ἀλλ' οὐκ ἂν ἑτέρως ἁγιάζοιτο ταυτὶ, πλὴν ὅτι παρὰ Πατρὸς δι' Υἱοῦ ἐν Πνεύματι. Οὐκοῦν κἂν γέγονεν ἁμαρτία, μεμένηκεν ὅπερ ἦν, τουτέστιν, ἅγιος κατὰ φύσιν ὡς Θεὸς, καὶ οὐκ ἐκ μέτρου δίδωσι τὸ Πνεῦμα, κατὰ τὴν Ἰωάννου φωνήν.","english":"The priest who offers it shall eat it; it shall be eaten in a holy place, in the court of the tabernacle of witness. Everyone who touches its flesh shall be sanctified. Whatever is sprinkled from its blood upon a garment—whatever it is sprinkled upon—shall be washed in a holy place. And an earthen vessel in which it is boiled shall be broken; but if it is boiled in a bronze vessel, it shall be scoured and washed with water. Every male among the priests shall eat these things. They are most holy to the Lord. Understand, then, that he commands sin—that is, the sin-offering—to be sacrificed. Now this was a goat as a type of Christ, who for our sake, as I said, became sin. For he was reckoned among the lawless, and was crucified with robbers, and was called a curse. For it is written: Cursed is everyone who hangs on a tree. But he also humbled himself in these things for our sake by dispensation; yet he was and is holy, not by participation as from another, as we are, but rather by nature himself as God. For through him we believe creation is sanctified—whether you name angels, or whatever is still more excellent in glory, or what is higher and above, I mean Thrones and Principalities, or if you speak to me of the Seraphim themselves; but these things would not be sanctified otherwise, except from the Father through the Son in the Spirit. Therefore, even if he became sin, he remained what he was—that is, holy by nature as God—and he does not give the Spirit by measure, according to John's voice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":534,"ref":"p534","source":"Ὅτι δὲ καὶ ὁ τῆς σαρκὸς αὐτοῦ θάνατος ἐπ' ἀναιρέσει τῆς σαρκὸς γεγονὼς, ἅγιός τε καὶ ἀβέβηλος ἦν, καὶ ὡς ἐν τάξει θυμιαμάτων εὐπαράδεκτος τῷ Θεῷ καὶ Πατρὶ, διαμεμήνυκεν ἐναργῶς ὁ νόμος, εἰπών· Ἐν τόπῳ οὗ σφάζουσι τὰ ὁλοκαυτώματα, σφάξουσι καὶ τὸ περὶ ἁμαρτίας ἔναντι Κυρίου. Ὁλοκαύτωσις ὁ Χριστὸς, τουτέστιν ὅλος ἐξ ὅλου, καὶ οὐ μερικῶς, εἰς ὀσμὴν εὐωδίας ἀνακείμενος τῷ Θεῷ καὶ Πατρί. Ταύτῃτοι καὶ ἀληθῶς Ἅγιος ἁγίων ἐστίν. Ἡγιάσμεθα γὰρ ἐν αὐτῷ, καὶ αὐτὸς ἡμῶν ἡ πᾶσα δικαίωσις, μᾶλλον δὲ καὶ αὐτῶν τῶν ἄνω πνευμάτων ἁγιασμὸς, καθάπερ ἔφην ἀρτίως. Πλὴν, Ὁ ἰερεὺς, φησὶν, ὁ ἀναφέρων αὐτὴν, ἔδεται αὐτήν. Ἄθρει δὴ νῦν πάλιν ὅτι πρὸς πᾶν ὁτιοῦν τῶν πρακτέων, ἱεροῖς καὶ θείοις ἡ Ἐκκλησία διοικεῖται θεσμοῖς. Τοῦ γὰρ προσάγοντος τὴν θυσίαν, τὰ ἐξ αὐτῆς γίνεται. Οἶδε ὅ φημι, πᾶς ὁστισοῦν τοῖς τῆς Ἐκκλησίας ἐντεθραμμένος νόμοις. Ὅτι δὲ τόπος ταῖς θείαις ἱερουργίαις ὁ μάλιστα πρέπων, ἡ Ἐκκλησία τοῦ Θεοῦ, καὶ ἐν αὐτῇ ἀναγκαίως τὸ Χριστοῦ τελεῖται μυστήριον, ἐνδείξειεν ἂν οὐκ ἀσυμφανῶς,","english":"That the death of his flesh, having come about for the destruction of the flesh, was both holy and undefiled, and that it was acceptable to God and the Father as in the order of incense, the law has clearly indicated, saying: In the place where they slaughter the whole burnt offerings, they shall slaughter also the sin offering before the Lord. Christ is a whole burnt offering, that is, whole from whole, and not partially, offered up to God and the Father as a sweet-smelling savour. For this reason he is truly the Holy of Holies. For we have been sanctified in him, and he is our whole justification, or rather even the sanctification of the heavenly spirits themselves, just as I said a moment ago. Moreover, the priest, it says, who offers it up shall eat it. Consider now again that the Church is governed by sacred and divine ordinances with respect to every single thing to be done. For the things that come from the sacrifice belong to the one who brings it. Anyone who has been nurtured in the laws of the Church knows what I mean. And that the place most fitting for the divine sacred rites is the Church of God, and that in it the mystery of Christ is necessarily accomplished, he would indicate not indistinctly,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":535,"ref":"p535","source":"προσεπενεγκὼν οἷς ἔφην· Ἐν τόπῳ ἁγίῳ βρωθήσεται, ἐν αὐλῇ τῆς σκηνῆς τοῦ μαρτυρίου. Ἀλλ' ἦν κατ' ἐκεῖνο καιροῦ μία μὲν κατὰ τὴν ἔρημον σκηνὴ, καὶ εἷς μετ' ἐκείνην ὁ ναὸς, ὃν ἐν τοῖς Ἱεροσολύμοις ὁ Σολομὼν ἐδείματο. Καὶ θάνατος ἦν τοῖς ἔξω θύουσι τῆς σκηνῆς. Ἔφη γὰρ οὕτω τὸ Γράμμα τὸ ἱερόν. Ἄνθρωπος τῶν υἱῶν Ἰσραὴλ, ὃς ἂν σφάξῃ μόσχον ἢ πρόβατον, ἢ αἶγα ἐν τῇ παρεμβολῇ, καὶ ὃς ἂν σφάξῃ ἔξω τῆς παρεμβολῆς, καὶ ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου, μὴ ἐνέγκῃ αὐτὸ, ὥστε προσενέγκαι δῶρον τῷ Κυρίῳ ἀπέναντι τῆς σκηνῆς Κυρίου, αἷμα λογισθήσεται τῷ ἀνθρώπῳ, ὃς ἐκεῖνο αἷμα ἐξέχεεν, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη [ἐκ] τοῦ λαοῦ. Οὐκοῦν ἀνόμημα καὶ βεβήλωσις, καὶ ὑπὸ δίκην αἵματος τὸ τοῖς ἀνοσίοις αἱρετικοῖς συναυλίζεσθαι φιλεῖν, καὶ τῆς πρὸς ἐκείνους ἀντέχεσθαι κοινωνίας. Ἔξω γὰρ θύουσι τῆς ἁγίας σκηνῆς, τὸ περὶ τῆς ἁμαρτίας, οὐκ ἐν τόποις ἁγίοις τὴν ἱερὰν τελοῦσι θυσίαν. Μία γὰρ ἡ Ἐκκλησία, καθὰ καὶ ὁ πάλαι ναὸς, μία δὲ καὶ ἡ σκηνὴ, τῆς Ἐκκλησίας τὸ κάλλος ὡς ἐν τύποις ἔτι προαναφαίνουσα. Θύσομεν τοίνυν ἡμεῖς τὸ τῆς ἁμαρτίας, ὡς ἐν αὐλῇ ἁγίᾳ, καὶ φαγόμεθα τῶν ἁγίων κρεῶν, τουτέστι, τῆς μυστικῆς εὐλογίας ἐν μεθέξει γεγονότες ἁγιασθησόμεθα. Καὶ μαρτυρήσει λέγων ὁ νόμος· Πᾶς ὁ ἁπτόμενος τῶν κρεῶν αὐτῆς, ἁγιασθήσεται. Ἀλλ' ἔστιν ἰσοσθενὴς εἰς μυστικὴν εὐλογίαν καὶ ὁ ῥαντισμὸς τοῦ αἵματος τῆς θυσίας. Ἔφη γὰρ πάλιν· Καὶ ᾧ ἂν ἐπιῤῥαντισθῇ ἀπὸ τοῦ αἵματος αὐτῆς, ἐπὶ τὸ ἱμάτιον ὃ ἐὰν ῥαντισθῇ ἐπ' αὐτῷ, πλυνθήσεται ἐν τόπῳ ἁγίῳ.","english":"adding to what I said: \"It shall be eaten in a holy place, in the court of the tabernacle of witness.\" But at that time there was one tabernacle in the wilderness, and one temple after it, which Solomon built in Jerusalem. And there was death for those who sacrificed outside the tabernacle. For thus the sacred Scripture said: \"A man of the sons of Israel, whoever slaughters a calf or a sheep or a goat in the camp, or whoever slaughters it outside the camp, and does not bring it to the door of the tabernacle of witness, so as to offer it as a gift to the Lord before the tabernacle of the Lord—blood shall be reckoned to that man; he who has shed that blood, that soul shall be utterly destroyed from the people.\" Therefore it is a transgression and a profanation, and liable to the penalty of blood, to love to dwell together with the impious heretics and to hold fast to communion with them. For they sacrifice outside the holy tabernacle, performing the sacred sacrifice for sin not in holy places. For the Church is one, just as the temple of old was one, and the tabernacle is one, prefiguring still in types the beauty of the Church. We therefore shall sacrifice the sin-offering, as it were in a holy court, and we shall eat of the holy meats—that is, having become partakers of the mystical blessing, we shall be sanctified. And the law will testify, saying: \"Everyone who touches its meats shall be sanctified.\" But the sprinkling of the blood of the sacrifice is of equal power for the mystical blessing. For it said again: \"And whatever is sprinkled from its blood—upon the garment on which it is sprinkled, it shall be washed in a holy place.","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":536,"ref":"p536","source":"Καὶ τί τὸ παράδοξον, εἰ τὸ λογικὸν ἁγιάζει ζῶον, φημὶ δὴ τὸν ἄνθρωπον, ὅτε καὶ αὐτὰ τὰ πρὸς ὑπουργίαν τὴν ἱερὰν παρειλημμένα τῶν σκευῶν, ἡγιάζετο κατὰ τὸν αὐτοῖς που πάντως πρέποντα τρόπον; Ταύτῃτοι καὶ εἰς κοινὴν οὐ παραλαμβάνεται χρείαν. Διὰ τοῦτο τὰ μὲν ἐκπλύνεται τῶν σκευῶν, τὰ δὲ συνθραύεται. Τὰ γὰρ τοῖς θείοις λελειτουργηκότα, πῶς ἂν καλοῖτο πρὸς τὰ ἀνθρώπινα; Ὅτι δέ ἐστι τῶν τῆς θυσίας κρεῶν ἁγιοπρεπὴς ἡ μέθεξις, καὶ οὐκ ἂν ἑτέροις ἁρμόσειεν, πλὴν ὅτι δὴ μόνοις τοῖς τῆς ἁμαρτίας καταθλεῖν εἰωθόσι καὶ ἀνδριζομένοις εἰς ἀρετὴν, ὑπεσήμαινε λέγων· Πᾶν ἄρσεν ἐν τοῖς ἱερεῦσι φάγεται αὐτά. Ἅγια ἁγίων ἐστὶ Κυρίῳ. Ἄρ' οὖν, εἰπέ μοι, τὸ θῆλυ γένος ἀποσοβεῖν ὁ νόμος τῆς εὐλογίας προστέταχεν; οὐ τοῦτό φαμεν· ἁγιάζεται γὰρ σὺν ἡμῖν. Ἀλλ' ἐν τύποις μὲν ἐκεῖνα καὶ σκιαῖς. Διὰ δέ γε τοῦ ἀρσενικοῦ καὶ ἱεροῦ γένους, ὑπεσήμαινεν εὐφυῶς τοὺς ἐν Χριστῷ νοητῶς ἀνδρείους τε καὶ ἱερούς. Κεκλήμεθα τοίνυν εἰς μέθεξιν τῆς εὐοσμωτάτης θυσίας, ὡς ἱερὸν καὶ ἀπόδεκτον γένος, ὡς ἔθνος ἅγιον, ὡς βασίλειον ἱεράτευμα, νεανίσκοι καὶ παρθένοι, πρεσβύται μετὰ νεωτέρων. Ἐν γὰρ Χριστῷ Ἰησοῦ, οὐκ ἄρσεν καὶ θῆλυ, ἀλλ' ἑνὸς πάντες ἐσμὲν, ὡς τοῦ ἑνὸς μὲν ἄρτου μετέχοντες, κατὰ τὸ γεγραμμένον. Καὶ φέρε δὴ λοιπὸν ἀκλείστοις στόμασι καὶ ἀκαταλήκτοις φωναῖς τὸν τῶν ὅλων Βασιλέα καὶ Λυτρωτὴν δοξολογίαις καταγεραίρωμεν, φημὶ δὲ Χριστὸν, δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τοῦ καθαρισμοῦ τῆς λέπρας.","english":"And what is so strange if the rational living being—I mean man—is sanctified, when even the vessels themselves that were taken for the sacred ministry were sanctified in the manner that altogether befitted them? For this reason they are not taken for common use. For this reason some of the vessels are washed, and others are broken in pieces. For how could those that have ministered to divine things be called to human uses? And that the partaking of the flesh of the sacrifice is holy and fitting for the saints, and would not suit others, except only those who are accustomed to trample down sin and to act manfully toward virtue, he indicated beforehand, saying: \"Every male among the priests shall eat them. They are most holy to the Lord.\" Tell me, then, has the law commanded the female sex to be driven away from the blessing? We do not say this; for it is sanctified together with us. But those things were in types and shadows. And through the male and sacred kind, he indicated in a fitting manner those who are spiritually manly and sacred in Christ. We have therefore been called to the partaking of the most fragrant sacrifice, as a sacred and acceptable kind, as a holy nation, as a royal priesthood, young men and virgins, old men with younger. For in Christ Jesus there is neither male nor female, but we are all of one, as partaking of the one bread, according to what is written. And come now, for the rest, with mouths never closed and voices never ceasing, let us honor the King and Redeemer of all with doxologies—I mean Christ—through whom and with whom be glory to God and the Father with the Holy Spirit unto the ages of ages. Amen. On the cleansing of leprosy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":537,"ref":"p537","source":"Βεβασίλευκεν ἡμῶν ἡ ἁμαρτία, καὶ κατεκράτησεν τῶν ἐπὶ τῆς γῆς, διά τοι τὸ ἐγκεῖσθαι τὴν διάνοιαν τοῦ ἀνθρώπου ἐπιμελῶς ἐπὶ τὰ πονηρὰ ἐκ νεότητος, καὶ ἀχαλίνως ἑλέσθαι παθεῖν τὴν εἰς τὰ χείρονα ῥοπὴν, ποιήσας δὲ παρ' οὐδὲν τῆς ἐπιεικείας τὴν δόξαν. Ὁ δὲ Θεὸς πλούσιος ἐν ἐλέει καὶ οἰκτιρμοῖς, καθὰ γέγραπται, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ, ἣν ἠγάπησεν ἡμᾶς, καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασι συνεζωοποίησε τῷ Χριστῷ, καὶ συνήγειρε, καὶ συνεκάθισε τοῖς ἐπουρανίοις. Πεπλουτήκαμεν γὰρ ἐν Χριστῷ τὴν ἄνωθεν ἡμερότητα, καὶ τὴν ἀκλεᾶ καὶ παμμόχθηρον ἁμαρτίαν ἀπενιψάμεθα, κεκλημένοι διὰ τῆς πίστεως εἰς ἁγιασμόν. Καὶ πρός γε δὴ τούτοις καὶ τῆς εἰς αἰῶνας ζωῆς γεγονότες μέτοχοι, δεκτοί τε ἐσόμεθα, καὶ εἰς ὀσμὴν εὐωδίας ἀνακεισόμεθα τῷ Θεῷ καὶ Πατρί. Καὶ γάρ ἐστιν ἀληθὴς ὁ μακάριος Παῦλος γράφων, ὅτι Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ. Ὅτι γὰρ, εἰ καὶ τετυράννηκεν ἡμῶν ἡ ἁμαρτία κατὰ καιροὺς, ἀλλ' ἀπεκρουσάμεθα τὴν κηλίδα,","english":"Sin has reigned over us and prevailed over those on the earth, because the mind of man is diligently set upon evil things from youth, and has chosen without restraint to suffer the inclination toward worse things, and has made the glory of gentleness of no account. But God, rich in mercy and compassion, as it is written, because of his great love with which he loved us, even when we were dead in trespasses, made us alive together with Christ, and raised us up, and seated us in the heavenly places. For we have been enriched in Christ with the gentleness from above, and we have washed away the inglorious and utterly wretched sin, having been called through faith to sanctification. And in addition to these things, having become partakers of eternal life, we shall be acceptable, and we shall be presented to God and the Father as a sweet-smelling odor. For the blessed Paul is truthful when he writes, that we are the fragrance of Christ to God. For even if sin has tyrannized over us at times, yet we have thrust away the stain,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":538,"ref":"p538","source":"διεσμήγμεθα τὸν ῥύπον κατελήξαμεν ἐν Χριστῷ τῶν ἀρχαίων ἀῤῥωστημάτων, ἱερὸς ἡμᾶς ἀναπείσει λόγος. Γέγραπται γὰρ οὕτως ἐν τῷ Λευϊτικῷ· Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Οὗτος ὁ νόμος τοῦ λεπροῦ, ᾗ ἂν ἡμέρᾳ καθαρισθῇ· καὶ προσαχθήσεται πρὸς τὸν ἱερέα, καὶ ἐξελεύσεται ὁ ἱερεὺς ἔξω τῆς παρεμβολῆς, καὶ ὄψεται ὁ ἱερεὺς, καὶ ἰδοὺ ἰᾶται ἡ ἁφὴ τῆς λέπρας ἀπὸ τοῦ λεπροῦ. Καὶ προσάξει ὁ ἱερεὺς, καὶ λήψονται τῷ κεκαθαρισμένῳ δύο ὀρνίθια ζῶντα καὶ καθαρὰ, καὶ ξύλον κέδρινον, καὶ κεκλωσμένον κόκκινον καὶ ὕσσωπον. Καὶ προσάξει ὁ ἱερεὺς, καὶ σφάξουσι τῶν ὀρνιθίων τὸ ἓν, εἰς ἀγγεῖον ὀστράκινον, ἐφ' ὕδατι ζῶντι. Καὶ τὸ ὀρνίθιον τὸ ζῶν λήψεται αὐτὸ, καὶ τὸ ξύλον τὸ κέδρινον, καὶ τὸ ἀλαστὸν κόκκινον, καὶ τὴν ὕσσωπον, καὶ βάψει αὐτὰ, καὶ τὸ ὀρνίθιον τὸ ζῶν εἰς τὸ αἷμα τοῦ ὀρνιθίου τοῦ σφαγέντος ἐφ' ὕδατι ζῶντι, καὶ περιῤῥανεῖ ἐπὶ τὸν καθαρισθέντα ἀπὸ τῆς λέπρας ἑπτάκις, καὶ καθαρὸς ἔσται. Καὶ ἐξαποστελεῖ τὸ ὀρνίθιον τὸ ζῶν εἰς τὸ πεδίον, καὶ πλυνεῖ ὁ κα69.556 θαρισθεὶς τὰ ἱμάτια αὐτοῦ. Καὶ ξυρηθήσεται ἀπ' αὐτοῦ πᾶσαν τὴν τρίχα, καὶ λούσεται ἐν ὕδατι, καὶ καθαρισθήσεται. Καὶ μετὰ ταῦτα εἰσελεύσεται εἰς τὴν παρεμβολὴν, καὶ διατρίψει ἔξω τοῦ οἴκου αὐτοῦ ἑπτὰ ἡμέρας. Καὶ ἔσται τῇ ἡμέρᾳ τῇ ἑβδόμῃ, καὶ ξυρηθήσεται πᾶσαν τὴν τρίχα αὐτοῦ, τὴν κεφαλὴν αὐτοῦ, καὶ τὸν πώγωνα, καὶ τὰς ὀφρῦς, καὶ πᾶσαν τὴν τρίχα αὐτοῦ ξυρηθήσεται, καὶ πλυνεῖ τὰ ἱμάτια αὐτοῦ, καὶ λούσεται τὸ σῶμα ἑαυτοῦ ὕδατι, καὶ καθαρὸς ἔσται.","english":"We have washed away the filth; we have come to an end in Christ of the ancient infirmities, as the sacred word will persuade us. For it is written thus in Leviticus: And the Lord spoke to Moses, saying: This is the law of the leper, in whatever day he shall be cleansed; and he shall be brought to the priest, and the priest shall go out of the camp, and the priest shall see, and behold, the plague of the leprosy is healed from the leper. And the priest shall bring, and they shall take for the one who has been cleansed two living birds and clean, and cedar wood, and spun scarlet, and hyssop. And the priest shall bring, and they shall slay one of the birds in a vessel of clay, over living water. And the living bird he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them, and the living bird, in the blood of the bird that was slain over living water, and shall sprinkle upon the one cleansed from the leprosy seven times, and he shall be clean. And he shall send forth the living bird into the field, and the one cleansed shall wash his garments. And he shall shave off all his hair, and shall bathe in water, and shall be cleansed. And after these things he shall enter into the camp, and shall remain outside his house seven days. And it shall be on the seventh day, and he shall shave all his hair, his head, and his beard, and his eyebrows, and all his hair he shall shave, and he shall wash his garments, and shall bathe his body in water, and he shall be clean.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":539,"ref":"p539","source":"Ὁ μὲν οὖν τῆς ἱστορίας ἐμφανὴς ἂν εἴη λόγος, κἂν εἰ μή τις ἕλοιτο διατρανοῦν, ἔχει δὲ οὐδὲν τὸ τελοῦν εἰς ὄνησιν, εἰ μὴ νοοῖτο πνευματικῶς. Οὐκοῦν φέρε λέγωμεν μεταπλάττοντες εὐφυῶς τὸ τοῦ γράμματος ἀδρανὲς εἰς τὸ τοῦ Χριστοῦ μυστήριον. Ὀλίγα δὲ ἄττα τῶν ἀναγκαίων εἰς διασάφησιν χρησίμως ἡμῖν προειρήσεται. Λέπρα γὰρ ἀβούλητον τὸ πάθος τοῖς τινων ἐπισυμβαίνει σώμασιν. Ἔστι δὲ ὄτι μάλιστα βόρον, καὶ κατευρήσεταί πως ἀεὶ πρὸς τὸ ἐντὸς μᾶλλον ἢ πρὶν τῶν ἐν οἷς ἂν γένοιτο καταδράττεσθαι μέρος. Δυσδιάφυκτον δὲ κομιδῇ τὸ ἀῤῥώστημα, καὶ ἰατρῶν μὲν ἐπιστήμης, ἤγουν τῆς ὑπό του τῶν ταῦτα σοφῶν ἐπικουρίας οὐκ ἀνεχόμενον, ἀποχωροῦν δὲ δὴ μόλις ὥσπερ ἀντεγειρομένης αὐτῷ τῆς φύσεως, καὶ τὸ βλάβος ἀποκρουομένης ἐπαμύνοντος τοῦ Θεοῦ. Πλὴν ὁ νόμος ὡς ἀκάθαρτον τὸν λεπρὸν ἀποπέμπεσθαι δεῖν ἔφη τῆς παρεμβολῆς. Εἴρηται γάρ που πρὸς τὸν ἱεροφάντην Μωσέα παρὰ τοῦ Θεοῦ προστάξαντος τοῖς υἱοῖς Ἰσραήλ· Καὶ ἀποστειλάτωσαν ἐκ τῆς παρεμβολῆς πάντα λεπρὸν, πάντα γονοῤῥυῆ, καὶ πάντα ἀκάθαρτον τῇ ψυχῇ. Καὶ οὐ δή πού φαμεν ὅτι ταῖς τῶν σωμάτων ἀῤῥωστίαις ὁ νόμος ἐπιτιμᾷ. Κομιδῇ γὰρ εὔηθες τοὺς ἀβουλήτως ἠῤῥωστηκότας, καίτοι μᾶλλον ἐλεεῖσθαι δέον, προστεθεῖσθαι δὲ δίκας. Ἀλλ' ἦν ἐν τύποις τὰ διὰ τοῦ πανσόφου Μωσέως ὠδίνοντα τὴν ἀλήθειαν. Λέπρα μὲν γὰρ νεκροῖ τὴν σάρκα, ἁμαρτία δὲ αὖ ψυχαῖς συμβαίνουσα, καὶ εἰς νοῦν εἴπερ ἴοι τὸν ἀνθρώπινον διὰ νεκρῶν ἔργων· τοῦτον ἀχρεῖόν τε εὐθὺς καὶ ἀπεψυγμένον ἀποτελεῖ.","english":"The plain sense of the historical account would be evident, even if one did not choose to elucidate it, but it contributes nothing to benefit unless it is understood spiritually. Come then, let us speak, skillfully reshaping the inertness of the letter into the mystery of Christ. A few of the necessary points will be usefully stated beforehand for clarification. For leprosy is an involuntary affliction that befalls the bodies of certain people. It is especially voracious, and it will somehow always creep toward the inner part more than before, into whatever part it may come to be. The disease is altogether hard to escape, not tolerating the skill of physicians—that is, the assistance of those wise in these matters—and departing only with difficulty, as if nature were rising up against it and repelling the harm with God's aid. Nevertheless, the law said that the leper must be sent away from the camp as unclean. For it is said somewhere to Moses the hierophant by God's command to the sons of Israel: And let them send out of the camp every leper, every one with a discharge, and every one unclean in soul. And surely we do not say that the law reproaches bodily infirmities. For it would be utterly foolish for those who have fallen ill involuntarily—who ought rather to be pitied—to be subjected to penalties. But these things were in types, through the all-wise Moses, laboring to bring forth the truth. For leprosy puts the flesh to death, and sin, coming upon souls and entering the human mind through dead works, immediately renders it useless and cold.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":540,"ref":"p540","source":"Ἔργα δὲ εἶναί φαμεν τὰ νεκρὰ τῆς σαρκὸς δηλονότι τὰ μυσαρὰ καὶ βέβηλα πάθη, καὶ τὸ φρονεῖν ἑλέσθαι τὰ ἐπὶ τῆς γῆς. Ταύτῃτοι καὶ ἐν ἀρχαῖς ἐλέγομεν, ὅτι νεκροὺς ἡμᾶς ὄντας τοῖς παραπτώμασιν, ὁ Θεὸς καὶ Πατὴρ συνεζωοποίησε τῷ Χριστῷ. Οὐκοῦν διὰ πράγματος ἐμφανοῦς, εἰς ἐννοίας ἡμᾶς ὁ λόγος ἀποτορνεύει λεπτάς. Ἐκπέμπει γὰρ τῆς παρεμβολῆς τοὺς λελεπρωμένους· αἰνιγματωδῶς ὑποφαίνων ὅτι τοὺς τῇ ἁμαρτίᾳ νενεκρωμένους, μονονουχὶ δὲ καὶ ποικίλοις πάθεσι κατεστιγμένον ἔχοντας νοῦν, καὶ πολὺ νοσοῦντας ὡς ἔν γε δὴ σφίσιν αὐτοῖς τὸ ἀκαλλὲς, ἀποχωρεῖν ἀνάγκη τῆς τῶν ἁγίων πληθύος, καὶ ἔξω που φέρεσθαι τῶν ἱερῶν καταλόγων. Συναγελασθήσεται γὰρ οὐδαμῶς τοῖς δικαίοις ὁ πονηρὸς, τοῖς βεβήλοις ὁ ῥυπῶν, οὔτε μὴν συνέσται τοῖς ἡγιασμένοις ὁ δυσαπόνιπτον ἔχων τῆς ἁμαρτίας τὸν μολυσμόν. Τίς γὰρ κοινωνία, φησὶ, φωτὶ πρὸς σκότος, ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; Ὅτι δὲ τοῖς ὀρθῶς ἐθέλουσι βιοῦν, ἀναγκαῖον εἰς ὄνησιν τὸ ἀποφοιτᾷν ἐπείγεσθαι πονηρῶν· αὐτὴ πάλιν ἡμᾶς ἡ","english":"We say that the dead works of the flesh are clearly the foul and profane passions, and the choice to set the mind on things on the earth. This is why we also said at the beginning that we, who were dead in trespasses, God and the Father made alive together with Christ. Therefore, through a manifest fact, the word shapes us into subtle thoughts. For it sends the lepers out of the camp, darkly hinting that those who have been put to death by sin, and who have a mind almost wholly stained with various passions and are greatly diseased, so that in their own eyes they are devoid of beauty, must depart from the multitude of the saints and be carried somewhere outside the sacred ranks. For the wicked will never herd together with the righteous, nor the filthy with the profane, nor will he who has the stain of sin not easily washed away be with the sanctified. For what fellowship, it says, has light with darkness, or what portion has a believer with an unbeliever? And that for those who wish to live rightly, it is necessary for their benefit to hasten to depart from the wicked—this again is what the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":541,"ref":"p541","source":"θεόπνευστος Γραφὴ ἀναπείσει. Ἔφη γάρ που ὁ Θεὸς τοῖς ἑαυτοῦ γνωρίμοις· Ἐξέλθετε, ἐξέλθετε ἐκ μέσου αὐτῶν, καὶ ἀφορίσθητε, οἱ φέροντες τὰ σκεύη τοῦ Κυρίου. Σκεύη δὲ Κυρίου νοηθεῖεν ἂν, αἱ πολυειδεῖς ἀρεταί. Ταύτῃτοι καὶ ὁ θεσπέσιος Παῦλος· Ἐνδύσασθε, φησὶν, τὴν πανοπλίαν τοῦ Θεοῦ. Οὐκοῦν ὡς ἐν τύπῳ τῶν λεπρῶν, τὸν ἠῤῥωστηκότα τὴν ἁμαρτίαν καὶ μεμολυσμένον πληθύος τῆς τῶν ἁγίων ἀποσοβεῖ Θεός. Ἀλλ' ἦν δή πού τινα καὶ σφόδρα εἰκὸς τῶν ἠῤῥωστηκότων ἀποκρούεσθαι, τὸ πάθος. Καταλήγομεν γὰρ ἐξ ἁμαρτιῶν ἔσθ' ὅτε μεθιστάντες τὸν νοῦν ἐπὶ τὸ δρᾷν ἑλέσθαι καὶ φρονεῖν τὰ ἀμείνω καὶ πρεπωδέστερα. Τί οὖν ὁ νόμος; Ἆρα τοῖς ἐθέλουσι μετανοεῖν, οὐ καταδεικνύει τὴν ὀδόν; οὐκ ἀνοίγνυσι τῆς σωτηρίας τὴν πύλην; Μὴ τοῦτο ὑπολάβῃς. Ἀγαθὸς γὰρ καὶ φιλάνθρωπος ὁ Δεσπότης. Ἄκουε λέγοντος ἐναργῶς· Ἐπιστράφητε οἱ ἐπιστρέφοντες, καὶ ἰάσομαι τὰ συντρίμματα ὑμῶν. Καὶ μὴν καὶ διὰ φωνῆς Ἰεζεχιήλ· Ἐπιστράφητε καὶ ἀποστρέψατε ἐκ πασῶν τῶν ἀνομιῶν ὑμῶν, οἶκος τοῦ Ἰσραὴλ, καὶ οὐκ ἔσονται ὑμῖν εἰς κόλασιν ἀδικίας. Ποία τοίνυν ἐστὶ τῆς σωτηρίας ἡ ὁδός; Τίς ὁ ἀπαλλάσσων τοὺς ἡμαρτηκότας τοῦ κολάζεσθαι δεῖν; Τίς ὁ λυτρούμενος καὶ ἀνασώζων εὐκόλως; Ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, καὶ ἁγιάζων ἡμᾶς τῷ ἰδίῳ αἵματι. βʹ. Ἄθρει δέ μοι πάλιν ὡς ἐν σκιαῖς ἕτι τοῖς ἐν νόμῳ γεγραμμένοις, τὸ μυστήριον. Προσεκομίζετο γὰρ ὁ λεπρὸς ἔξω γεγονότι τῆς πύλης, τῷ κατὰ νόμον ἱερατεύοντι.","english":"the God-inspired Scripture will persuade. For God said somewhere to those who know him: \"Come out, come out from among them, and be separate, you who carry the vessels of the Lord.\" The vessels of the Lord would be understood as the manifold virtues. This is why the inspired Paul also says: \"Put on the whole armor of God.\" Therefore, as in the case of the lepers, God drives away from the multitude of the saints the one who is sick with sin and defiled. But surely it was quite reasonable that some of those who had fallen sick should be repelled by the passion. For we conclude that sometimes, by removing the mind from sins, they choose to do and think the better and more fitting things. What then does the law do? Does it not show the way to those who wish to repent? Does it not open the gate of salvation? Do not suppose this. For the Master is good and loves humanity. Hear him saying clearly: \"Turn back, you who turn back, and I will heal your brokenness.\" And indeed also through the voice of Ezekiel: \"Turn back and turn away from all your lawless deeds, house of Israel, and they shall not be for you a punishment of injustice.\" What, then, is the way of salvation? Who is it that releases those who have sinned from the necessity of being punished? Who is it that redeems and easily saves? Our Lord Jesus Christ, who gave himself as a ransom for all, and sanctifies us by his own blood. 2. Observe for me again, as still in shadows in what is written in the law, the mystery. For the leper was brought outside the gate to the one who served as priest according to the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":542,"ref":"p542","source":"Διανενευκότος δὲ ὥσπερ ἐπὶ τοῦ πάθους τὸ ἄμεινον, καὶ ὅτι παύσεται λοιπὸν, καὶ καταλήξει ὑπεμφαίνοντος, ἐπληροῦντο τὰ εἰς καθαρισμὸν, κατά γε τὸ νομοθέτῃ δοκοῦν. Ὀρνιθίων μὲν γὰρ καθαρῶν ἐλαμβάνετο δυάς· ξύλον δὲ κέδρινον καὶ κεκλωσμένον κόκκινον, ὡς ἐν εἴδει σπαρτίου, καὶ μὴν καὶ ὕσσωπον, πόας δὲ εἶδος καὶ τοῦτο. Εἶτα τὸ μὲν ἓν τῶν ὀρνιθίων ἐφ' ὕδατι κατεσφάζετο, θάτερόν γε μὴν, ὁμοῦ τοῖς ἀρτίως ἡμῖν εἰρημένοις, βαπτισθὲν ἐν τῷ ὕδατι, καὶ μέν τοι τοῦ τεθνεῶτος αἵματι, πεπονθὸς οὐδὲν, ἀνεῖτο λοιπόν. Εἶτα τὸν ἠῤῥωστηκότα τὴν λέπραν, ἑπτάκις τῷ ὕδατι ἐπιῤῥαίνων ὁ ἱερεὺς, τῶν ἐκ νόμου κατηγορημάτων ἐλεύθερον ἀπετέλει. Προσεξυρᾶτο δὲ τὴν τρίχα, καὶ εἰσέθει λοιπὸν ἀνεγκλήτως εἰς τὴν παρεμβολὴν, καὶ εἰς τὸν ἴδιον οἶκον, ἡμέρας ἔξω μεμηνὼς ἑπτά. Οἱ γὰρ πάλαι τὴν τῆς ἁμαρτίας περιφέροντες νέκρωσιν, καὶ πολυειδεῖ παθῶν ἀγριότητι κατεσπιλωμένοι, καὶ λέπραν ὥσπερ ἠῤῥωστηκότες τὴν νοητήν· πεπλανήμεθα γὰρ τῇ κτίσει λατρεύσαντες, προσκεκομίσμεθα τῷ Θεῷ ἱερεῖ τῷ μεγάλῳ καὶ ὁσίῳ καὶ ἀκάκῳ, κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν. Προσκεκομίσμεθα δὲ παρὰ τοῦ Θεοῦ καὶ Πατρός. Ἔφη γάρ που Χριστὸς τοῖς Ἰουδαίοις προσλαλῶν· Μὴ γογγύζεσθε κατ' ἀλλήλων. Οὐδεὶς δύναται ἐλθεῖν πρὸς μὲ, ἐὰν μὴ ὁ Πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν. Προσκομίζει γὰρ ὁ Θεὸς καὶ Πατὴρ τοὺς ἠῤῥωστηκότας ὡς ἰδίᾳ δυνάμει τῷ Υἱῷ. Παραγέγονε γὰρ ἰᾶσθαι τοὺς συντετριμμένους τὴν καρδίαν, ἀνοῖξαι ὀφθαλμοὺς τυφλῶν.","english":"But since he had nodded, as it were, toward the better course in the matter of the suffering, and was hinting that it would now cease and come to an end, the things pertaining to purification were fulfilled, at least according to what seemed good to the lawgiver. For a pair of clean birds was taken, and cedar wood and scarlet spun like a cord, and indeed hyssop as well, which is also a kind of plant. Then one of the birds was slaughtered over water, while the other, together with the things just mentioned to us, having been dipped in the water and also in the blood of the dead bird, having suffered nothing, was thereafter released. Then the priest, sprinkling the leper seven times with the water, made him free from the accusations of the law. And he was shaved of his hair, and thereafter entered the camp without reproach, and into his own house, having been outside for seven days as one deranged. For those of old who bore about the deadness of sin, and were stained by the manifold wildness of the passions, and were sick, as it were, with the leprosy of the mind—for we went astray, having served the creation—have been brought to God, the great and holy and guileless priest, according to the voice of the blessed Paul. And we have been brought by God and the Father. For Christ said somewhere, addressing the Jews: \"Do not murmur against one another. No one can come to me unless the Father who sent me draws him.\" For God the Father brings the sick to the Son, as by his own power. For he has come to heal the brokenhearted, to open the eyes of the blind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":543,"ref":"p543","source":"Ἐὰν λοιπὸν τὸ ἄναλκί τε καὶ ἀδρανὲς εἴς γε τὸ χρῆναι πληροῦν τὰ Θεῷ θυμήρη παραιτούμενοι, φιλεργεστάτην ἔχωμεν τὴν καρδίαν, καὶ τῶν τῆς ἐπιεικείας ἔργων ἀπρὶξ ἡμμένοι, τὴν εὐκλεᾶ καὶ ἀξιοθαύμαστον ἐπιτηδεύσωμεν πολιτείαν, τὸν φύσει τε καὶ ἀληθῶς Δεσπότην ἐπιγινώσκοντες, οὕτω λέγωμεν, κατὰ τὴν τοῦ Ψάλλοντος φωνήν· Εὐλόγει, ἡ ψυχή μου τὸν Κύριον, τὸν εὐιλατεύοντα πάσαις ταῖς ἀνομίαις σου, τὸν ἰώμενον πάσας νόσους σου, τὸν λυτρούμενον ἐκ φθορᾶς τὴν ζωήν σου, τὸν στεφανοῦντά σε ἐν ἐλέει καὶ οἰκτιρμοῖς. Ἐπιτήρει δὲ ὅπως ἔξω γεγονότι τῆς πύλης τῷ ἱερεῖ, καὶ ἀποτάτω τῆς παρεμβολῆς, ὁ τὴν λέπραν πεπονθὼς εἰσκομίζεται. Ἐξεῤῥιμμένοις γὰρ ὥσπερ ἡμῖν, καὶ πόλεως τῆς ἁγίας καὶ ἱερᾶς ἔξω που μεμενηκόσι, φημὶ δὲ τῆς Ἐκκλησίας τοῦ Θεοῦ, τὴν καθ' ἡμᾶς ἔχων ὁμοίωσιν ἐπεφοίτησεν ὁ Χριστός. Ἐπισκεψάμενος δὲ, ἀπέφηνε καθαροὺς διὰ τοῦ ἁγίου βαπτίσματός τε καὶ τοῦ σώματος αὐτοῦ. Τέθυται γὰρ ὑπὲρ ἡμῶν, καὶ σωτήριον ἡμῖν ἀνεδείχθη φάρμακον, τὸ καὶ αὐτὸν ὑπὲρ ἡμῶν ἀνασχέσθαι παθεῖν τὸν ἐπὶ","english":"If, then, we renounce what is cowardly and weak with regard to the need to fulfill what is pleasing to God, and keep our heart most devoted to good works, clinging fast to the works of gentleness, let us pursue a life of good repute and worthy of admiration, recognizing the Master who is so by nature and in truth, and let us speak thus, according to the voice of the Psalmist: Bless the Lord, O my soul, who forgives all your iniquities, who heals all your diseases, who redeems your life from corruption, who crowns you with mercy and compassion. And observe how the priest, when he has gone outside the gate and far from the camp, brings in the one who has suffered leprosy. For to us, cast out as it were and left somewhere outside the holy and sacred city—I mean the Church of God—Christ came, bearing our likeness. And having visited us, he made us clean through holy baptism and through his body. For he has been sacrificed for us, and has been shown to be a saving remedy for us, in that he himself endured to suffer for us, he who is","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":544,"ref":"p544","source":"ξύλου θάνατον. Τουτὶ γὰρ ἡμῖν ἐν τοῖς ἱεροῖς ἐσκιαγραφεῖτο Γράμμασιν. Δύο γὰρ ὀρνίθια καθαρὰ λαμβάνεται. Τύπος δὲ ἦν ἄρα καὶ τοῦτο Χριστοῦ τοῦ ἄνωθεν καὶ ἐξ οὐρανοῦ. Ἀεροπετὲς γὰρ τὸ ὀρνίθιον. Καταβέβηκε δὲ πρὸς ἡμᾶς ἄνωθέν τε καὶ ἐξ οὐρανῶν ὁ Ἐμμανουήλ. Οὕτω γάρ πού φησιν· Οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβὰς, ὁ Υἱὸς τοῦ Θεοῦ. Γράφει δὲ καὶ ὁ σοφὸς Ἰωάννης· Ὁ ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστί. Καθαρὰ δὲ τὰ ὀρνίθια. Καὶ γάρ ἐστιν ἀληθῶς καθαρὸς καὶ ἀβέβηλος ὁ Κύριος, οὐκ εἰδὼς ἁμαρτίαν. Καὶ οὔτι πού φαμεν, ὡς δύο νοοῦμεν Χριστοὺς, κἂν εἰ δύο λέγοιντο ὀρνίθια. Σοφὴν δὲ καὶ ἀναγκαίαν ὁ λόγος ἡμῖν εἰσκομίζει τὴν θεωρίαν. Θεὸς γὰρ ὢν κατὰ φύσιν ὁ Μονογενὴς, τὴν τῆς ἁγίας Παρθένου πεφόρηκε σάρκα, καὶ συντίθεται μὲν ὥσπερ ἐκ δυοῖν, φύσεως λέγω τῆς ἀνωτάτω καὶ ἀνθρωπότητος ἀποῤῥήτως καὶ ὑπὲρ νοῦν. Πλὴν εἷς Κύριος Ἰησοῦς Χριστός. Θεωρεῖ δ' οὖν ὁ λόγος τὴν ἐκ δυοῖν εἰς ἕν τι συνδρομήν. Δύο οὖν ταύτῃτοι τὰ ὀρνίθια σημαίνων πολυτρόπως δὴ ὁ νόμος τὸ Χριστοῦ μυστήριον, δεῖν ἔφη παραλαμβάνεσθαι καὶ κέδρινον ξύλον· τύπος δ' ἂν εἴη καὶ τόδε τῆς ἁγίας αὐτοῦ σαρκὸς, οὐκ ἀνεχομένης παθεῖν τὴν καταφθοράν. Ἄσηπτον γὰρ τὸ ξύλον. Ὕσσωπός γε μὴν εἶεν ἂν εἰς τύπον τοῦ ἁγίου Πνεύματος ζέων τὴν ἐνέργειαν, δι' ἧς τῷ πνεύματι ζέοντες ἀποτελούμεθα τὴν ἐν σπλάγχνοις ἀκαθαρσίαν οἱονεί πως ἐκτετηγμένοι. Πόα γὰρ ἡ ὕσσωπος θερμή τε τῇ φύσει, καὶ διασμήχειν οἵα τε τὴν ἐν σπλάγχνοις συνηνεγμένην φλεγματώδη καὶ ψυχρὰν ἀκαθαρσίαν.","english":"the death of the wood. For this was foreshadowed for us in the sacred Scriptures. For two clean birds are taken. And this too was a type of Christ, who is from above and from heaven. For the bird is one that flies in the air. And Emmanuel has come down to us from above and from the heavens. For thus he says somewhere: No one has ascended into heaven except the one who came down from heaven, the Son of God. And the wise John also writes: The one who comes from above is above all. And the birds are clean. For truly the Lord is clean and undefiled, not knowing sin. And we do not say anywhere that we understand two Christs, even if two birds are mentioned. But the word brings us a wise and necessary contemplation. For the Only-Begotten, being God by nature, bore the flesh of the holy Virgin, and he is composed as it were of two, I mean of the highest nature and of humanity, ineffably and beyond understanding. Yet one Lord Jesus Christ. The word therefore contemplates the convergence of the two into one. So, signifying by these two birds in many ways the mystery of Christ, the law said that cedar wood must also be taken; and this too would be a type of his holy flesh, which does not endure to suffer corruption. For the wood is incorruptible. And hyssop would be a type of the Holy Spirit, boiling in its energy, through which, being boiling in spirit, we are made clean from the uncleanness in our inward parts, as it were melted out. For hyssop is a plant hot by nature, and it is able to wash away the phlegmatic and cold uncleanness that has gathered in the inward parts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":545,"ref":"p545","source":"Ἀπαλλάττει δὲ ἡμᾶς, ὡς ἔφην, τῇ τοῦ πνεύματος ἐνεργείᾳ Χριστὸς, τῶν εἰς νοῦν ἔσω κεκρυμμένων παθῶν. Εὖ δὲ δὴ λίαν ἐφ' ὕδατι ζῶντι καὶ τὸ τῆς πόας εἶδος παραλαμβάνεται. Βεβαπτίσμεθα γὰρ ἐν Πνεύματι ἁγίῳ καὶ πυρὶ, κατὰ τὸ γεγραμμένον. Θερμὴ δὲ, ὡς ἔφην, ἡ πόα, καὶ τῆς τοῦ πνεύματος ἐνεργείας παραδεκτική. Τὸ δὲ κεκλωσμένον κόκκινον, αὐτὸ δὴ πάλιν ἐφ' ἑαυτῷ τὸν τῆς ἐνανθρωπήσεως τοῦ Μονογενοῦς ὑπεμφαίνει τρόπον. Πέπλεκται γὰρ ὥσπερ σαρκὶ καὶ αἵματι Θεὸς ὣν ὁ Λόγος. Ἐξεικονιεῖ δὲ ὁ κόκκος, αἷμά τε καὶ σάρκα. Τοιουτόχρωος γὰρ ὁρᾶται καὶ ἔσται. Σφάζεται τοίνυν τὸ ὀρνίθιον ἐφ' ὕδατι ζῶντι ἐν ᾧ τὸ περιλειφθὲν, ὁμοῦ τοῖς ἄλλοις βαπτίζεται, καὶ λοιπὸν ἀνεῖται πεπονθὸς οὐδὲν, καθάπερ ἤδη προεῖπον. Τέθυται γὰρ ὑπὲρ ἡμῶν ὁ Χριστός· ἀλλ' ἦν ὁ αὐτὸς καὶ ἐν θανάτῳ, καὶ ὑπὲρ θάνατον. Ἐθανατώθη μὲν γὰρ σαρκὶ, κατὰ τὸ γεγραμμένον, ἐζωοποιήθη δὲ πνεύματι, ἐν ᾧ καὶ τοῖς ἐν φυλακῇ ἀπειθήσασί ποτε πνεύμασιν πορευθεὶς ἐκήρυξεν. Ἧ μὲν γὰρ νοεῖται καὶ γέγονεν ἄνθρωπος, ὑπέστη τὸν θάνατον· ᾗ δέ ἐστιν ἀληθῶς ζωή τε καὶ ἐκ ζωῆς, θανάτου κρείττων ἐφαίνετο. Οὐκοῦν εἰς τὸν τοῦ τεθνεῶτος θάνατον, τὸ ὀρνίθιον τὸ ζῶν ἐβαπτίζετο. Τοῦ νόμου κατασημαίνοντος αἰνιγματωδῶς, ὅτι καί τοι κατὰ φύσιν ζωὴ καὶ ἐκ ζωῆς ὑπάρχων ὁ Λόγος, τῆς ἰδίας σαρκὸς οἰκειοῦται τὸν θάνατον. Οὐ γὰρ ἦν ἀλλοτρία αὐτοῦ ἡ ἀναληφθεῖσα σὰρξ, ἀλλ' ἰδία αὐτοῦ. Κατεῤῥαμμένος δὲ ὁ λεπρὸς ἑπτάκις τῷ ὕδατι τῶν ἐκ τοῦ λεπροῦσθαι λοιπὸν αἰτιαμάτων ἀπηλλάττετο. Καθαροὺς δὲ, ὡς ἔφην, καὶ ἡμᾶς ἀποφαίνει Χριστὸς, διὰ τοῦ ἁγίου βαπτίσματος ἡμᾶς ἁγιάζων.","english":"Christ frees us, as I said, by the working of the Spirit from the passions hidden deep within the mind. And very rightly too is the form of the herb taken along with living water. For we have been baptized in the Holy Spirit and fire, according to what is written. And the herb, as I said, is warm and receptive of the working of the Spirit. And the spun scarlet again in itself hints at the manner of the incarnation of the Only-Begotten. For God the Word has been woven, as it were, with flesh and blood. And the seed will represent blood and flesh. For it is seen to be of such a color, and so it will be. The little bird, then, is slaughtered over living water, in which what remains is baptized together with the others, and thereafter is let go, having suffered nothing, just as I have already said. For Christ has been sacrificed for us; but he was the same both in death and beyond death. For he was put to death in the flesh, according to what is written, but made alive in the spirit, in which he also went and preached to the spirits once disobedient in prison. For insofar as he is understood and has become man, he underwent death; but insofar as he is truly life and from life, he appeared stronger than death. Therefore the living bird was baptized into the death of the dead one, the law signifying in riddles that the Word, though by nature life and from life, appropriates to himself the death of his own flesh. For the flesh he took up was not alien to him, but his own. And the leper who was sprinkled seven times with water was released from the charges that come from leprosy. And Christ, as I said, makes us clean also, sanctifying us through holy baptism.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":546,"ref":"p546","source":"Τοῦτο γὰρ οἶμαι δηλοῦν τὸ ἑπτάκις. Οὕτω τε συνεὶς ὁ μακάριος ἔφη Παῦλος· Οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις. Οὐκοῦν τὸ ἀμφιλαφὲς τῆς χάριτος καὶ τὸ οἱονεί πως τελείως ἔχον εἰς ἀποκάθαρσιν, διὰ τοῦ ἑπτάκις σημαίνεται. Κατεῤῥαμμένος δὲ ὁ λεπρὸς, ἐξύρετο τὴν τρίχα. Κεκαθαρμένοι γὰρ διὰ τοῦ ἁγίου βαπτίσματος, οἱονεὶ καὶ τὰ σαρκὸς βλαστήματα, τουτέστι, τὰς ἐν ἡμῖν καὶ ἐμφύτους ἡδονὰς ὡς ἐν εἴδει τριχῶν νοουμένας ὁμοῦ τοῖς ἑτέροις πταίσμασιν ἀποτιθέμεθα, καὶ τοῦτο ἡμῖν ἐνεργοῦντος Χριστοῦ. Λόγος γάρ ἐστιν αὐτὸς ζῶν τε καὶ ἐναργὴς καὶ τομώτατος ἀποκείρων ἁμαρτίας, καὶ τῆς ἐκ παθῶν ἀκαθαρσίας ἀπαλλάττων τὸν νοῦν. Ἐξυρημένος δὴ οὖν ὁ λεπρὸς, εἰσέλθει λοιπὸν εἰς τὴν παρεμβολήν· οὔπω γε μὴν καὶ εἰς τὸν ἴδιον οἶκον. Κεκαθαρμένοι γὰρ, ὡς ἔφην, συναπτόμεθα τοῖς ἁγίοις, συνδιαιτώμεθα λοιπὸν τῷ ὁσίῳ καὶ ἱερῷ γένει· εἴσιμέν τε\n\nοὕτω καὶ ἐν οἴκῳ Θεοῦ, πλὴν οὔπω εἰς τὰς ἄνω μονάς. Τετήρηται γὰρ εἰς αἰῶνα τὸν μέλλοντα τοῖς ἁγίοις τὸ δῶρον. Ταύτῃτοι καὶ εἰσελάσει εἰς τὴν παρεμβολὴν ὁ κεκαθαρμένος, ἑπτὰ διατρίψας ἡμέρας, καὶ εἰς τὸν ἴδιον οἶκον εἰσέλθει λοιπόν. Μετὰ γάρ τοι τὸν αἰῶνα τὸν ἐνεστηκότα τὴν διὰ Χριστοῦ κάθαρσιν ἔχοντες, καὶ ἐν ταῖς ἄνω μοναῖς καταλύσομεν· ἕκαστός τε τῶν ἡγιασμένων, καθάπερ εἰς ἴδιον οἶκον τὸν ἐκνεμηθησόμενον αὐτῷ καταλύσει κλῆρον. Οὐ καταλύσει γὰρ παραυτίκα τοῖς πεπιστευκόσι τὰ γέρα· ἀλλ' ἐπ' ἐλπίσι μὲν ἀγαθαῖς ἡ κλῆσις, καὶ ὁ τοῦ πνεύματος ἀῤῥαβών.","english":"For I think this is what the seven times means. And so the blessed Paul, having understood it, said: \"Where sin abounded, grace superabounded.\" Therefore the abundant fullness of grace, and its being, as it were, perfectly complete for purification, is signified by the seven times. And the leper, having been shaved, had his hair shaved off. For having been purified through holy baptism, we lay aside, as it were, the growths of the flesh—that is, the pleasures within us and implanted by nature, understood as it were in the form of hair—together with the other offenses, and Christ works this in us. For he is the living and effective word, and most sharp, shearing away sins and delivering the mind from the uncleanness that comes from the passions. So then, the leper, having been shaved, enters thereafter into the camp—yet not as far as his own house. For having been purified, as I said, we are joined to the saints, and thereafter we live together with the holy and sacred race; and thus we enter also into the house of God, except not yet into the mansions above. For the gift has been reserved for the saints for the age to come. For this reason also the purified man will enter into the camp, having spent seven days, and will thereafter enter into his own house. For after the present age, having the purification through Christ, we shall also dwell in the mansions above; and each of those who have been sanctified will dwell, as it were, in his own house—the lot that will be apportioned to him. For the rewards will not immediately be given to those who have believed; but the calling is in good hopes, and the earnest of the Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":547,"ref":"p547","source":"Ἀναλάμψει δὲ ἡ χάρις κατὰ καιρὸν, καὶ τῆς ἐλπίδος τὸ πέρας ἐν Χριστῷ, δι' οὖ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τῆς τῶν Ἰουδαίων Συναγωγῆς, ὄτι συνέβη πεσεῖν αὐτὴν ἐξ ἀπειθείας. αʹ. Τῆς Ἰουδαίων Συναγωγῆς τὸ κατεσκληκὸς ἄγαν, καὶ μέν τοι τὸ ἀπειθὲς καὶ δυσάγωγον τοῦ τρόπου, φανερὸν ἐτίθει καὶ πάλαι Θεὸς διὰ φωνῆς Ἰεζεχιὴλ, οὕτω λέγων, ὅτι Πᾶς ὁ οἶκος Ἰσραὴλ, φιλόνεικοί εἰσι καὶ σκληροκάρδιοι. Τοιγάρτοι καὶ αὐτὸς ὁ Σωτὴρ, ὡς τὸ σώζεσθαι παραιτουμένην, καὶ τὴν ἐνοῦσαν αὐτῇ σκαιότητα κατῃτιᾶτο, λέγων· Ἱερουσαλὴμ, Ἱερουσαλὴμ ἡ ἀποκτενοῦσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν· ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ἐπισυνάγει ὄρνις τὰ νοσσία αὑτῆς ὑπὸ τὰς πτέρυγας· καὶ οὐκ ἠθελήσατε. Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος. Ὁ μὲν γὰρ τῶν ὅλων Θεὸς ἀνασώζειν αὐτὴν διὰ μυρίων ὅσων ἤθελε τρόπων. Οἱ δὲ πολλοὶ λίαν ἀπονενευκότες εἰς τὸ ἐξήνιον, καὶ φειδοῦς τῆς ἄνωθεν ἀλογήσαντες, δειναῖς καὶ ἀκατασκέπτοις ἀπεφέροντο τροπαῖς εἰς ὄλεθρον καὶ ἀπώλειαν. Καὶ τοῦτο νομοθετήσας διὰ Μωσέως τὰ δι' ὧν ἦν δύνασθαι παιδαγωγεῖσθαι καλῶς πρὸς εἴδησιν ἀρετῆς, καὶ τῆς ἀληθείας τὴν γνῶσιν ἀποκερδαίνειν εὖ μάλα, καὶ τὰς τῶν ἁγίων προφητῶν ἀναδείξεις κατὰ καιροὺς ἐποιεῖτο χρησίμως, ἵνα ἔχοιεν καὶ ἑτέρους τῶν καλλίστων εἰσηγητὰς, καταῤῥυθμίζειν εἰδότας εἰς εὐκλεᾶ πολιτείαν εἰς ἐννομωτάτην ζωὴν, καὶ πρὸς πᾶν ὁτιοῦν τῶν τεθαυμασμένων.","english":"But grace will shine forth in due season, and the fulfillment of hope in Christ, through whom and with whom be glory to God and the Father, together with the Holy Spirit, unto the ages of ages. Amen. Concerning the Synagogue of the Jews, that it fell through disobedience. 1. The exceedingly hardened character of the Synagogue of the Jews, and indeed its disobedient and intractable disposition, God made plain long ago through the voice of Ezekiel, saying thus: \"All the house of Israel are contentious and hard-hearted.\" Therefore the Savior himself also, as she refused to be saved, blamed the perversity that was in her, saying: \"Jerusalem, Jerusalem, you who kill the prophets and stone those sent to her; how often I wished to gather your children, as a bird gathers her nestlings under her wings, and you were not willing. Behold, your house is left to you.\" For the God of all wished to save her by countless means. But the many, having turned aside exceedingly toward willfulness, and having disregarded the mercy from above, were carried away by terrible and unforeseeable reversals into destruction and ruin. And having legislated this through Moses—the things by which they could be well trained toward knowledge of virtue, and profit greatly the knowledge of the truth—he also in due season usefully brought about the appointments of the holy prophets, so that they might have other instructors in the noblest things, who know how to order them into a glorious way of life, into a most lawful life, and toward every single one of the things that have been admired.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":548,"ref":"p548","source":"Ἀλλὰ δέον ἀνάπτειν τὰ χαριστήρια τῷ τῶν ὅλων Θεῷ, καὶ προσίεσθαι μὲν ἀσμένως τοὺς παιδαγωγοὺς, τιμῆς δὲ πάσης αὐτοὺς ἀξιοῦν, μεταπλάττεσθαι δὲ ὥσπερ καὶ μάλα προθύμως πρὸς τὰ ἀμείνω, καὶ φωνῇ ἑλέσθαι τῇ πρεπωδεστέρᾳ· σκληροί τε καὶ ἄτεγκτοι καὶ τὰ ἕτι χείρω νοσοῦντες ἡλίσκοντο. Τοιγάρτοι καὶ διολώλασιν, καὶ ἐπ' αὐτοῖς ὁ προφήτης Ἱερεμίας ὧδέ φησιν· Οἶκος Ἰσραὴλ ἔπεσεν, οὐκ ἔστιν ἀναστήσας αὐτόν. Ἄθρει δέ μοι τὸ χρῆμα πάλιν, καὶ διὰ τῶν Μωσέως γραμμάτων αἰνιγματωδῶς φωνούμενον. Ἔχει γὰρ οὕτως ἐν τῷ Λευιτικῷ· Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν καὶ Ἀαρὼν, λέγων· Ὡς ἂν εἰσέλθητε εἰς τὴν γῆν τῶν Χαναναίων, ἣν ἐγὼ δίδωμι ὑμῖν ἐν κλήρῳ, καὶ δώσω ἁφὴν λέπρας ἐν ταῖς οἰκίαις τῆς γῆς τῆς ἐγκτήτου ὑμῖν. Καὶ ἥξει τινὸς αὐτοῦ ἡ οἰκία, καὶ ἀναγγελεῖ τῷ ἱερεῖ λέγων· Ὥσπερ ἁφὴ ἑώραταί μοι ἐν τῇ οἰκίᾳ. Καὶ προστάξει ὁ ἱερεὺς ἀποσκευάσαι τὴν οἰκίαν πρὸ τοῦ εἰσελθεῖν τὸν ἱερέα ἰδεῖν τὴν ἁφὴν, καὶ οὐ μὴ ἀκάθαρτα γενέσθαι πάντα ὅσα ἐὰν ᾖ ἐν τῇ οἰκίᾳ. Καὶ μετὰ ταῦτα εἰσελεύσεται ὁ ἱερεὺς καταμαθεῖν τὴν οἰκίαν, καὶ ὄψεται ὁ ἱερεὺς τὴν ἁφήν. Καὶ ἰδοὺ ἡ ἁφὴ ἐν τοῖς τοίχοις τῆς οἰκίας, κοιλάδας χλωριζούσας ἢ πυριζούσας, καὶ ὄψις αὐτοῦ ταπεινοτέρα τῶν τοίχων. Καὶ ἐξελθὼν ὁ ἱερεὺς ἐκ τῆς οἰκίας ἐπὶ τὴν θύραν τῆς οἰκίας, ἀφοριεῖ ὁ ἱερεὺς τὴν οἰκίαν ἑπτὰ ἡμέρας. Καὶ πάλιν ἥξει ὁ ἱερεὺς τῇ ἡμέρα τῇ ἑβδόμῃ, καὶ ὄψεται τὴν οἰκίαν· καὶ ἰδοὺ διεχύθη ἡ ἀφὴ ἐν τοῖς τοίχοις τῆς οἰκίας, καὶ προστάξει ὁ ἱερεὺς, καὶ ἐξελοῦσι τοὺς λίθους ἐν οἷς ἐστιν ἡ ἀφή· καὶ ἐκβαλοῦσιν αὐτοὺς ἔξω τῆς πόλεως, εἰς τόπον ἀκάθαρτον.","english":"But it was necessary to kindle thanksgiving to the God of all, and gladly to welcome the instructors, and to deem them worthy of every honor, and to be transformed, eagerly indeed, toward the better, and to choose the more fitting voice; but they were caught being hard and inflexible and sick with even worse things. Therefore they also perished utterly, and the prophet Jeremiah speaks concerning them thus: The house of Israel has fallen, and there is none to raise it up. But observe the matter again for me, spoken in riddles also through the writings of Moses. For it stands thus in Leviticus: And the Lord spoke to Moses and Aaron, saying: When you enter into the land of the Canaanites, which I give to you as an inheritance, and I will put a plague of leprosy in the houses of the land that is your possession. And the house of someone will come, and he will announce to the priest, saying: It is as though a plague has been seen by me in the house. And the priest will command that the house be emptied before the priest enters to see the plague, and all that is in the house shall not become unclean. And after these things the priest will enter to examine the house, and the priest will see the plague. And behold, the plague is in the walls of the house, hollows greenish or reddish, and its appearance lower than the walls. And the priest, having gone out from the house to the door of the house, shall separate the house for seven days. And again the priest will come on the seventh day, and will see the house; and behold, the plague has spread in the walls of the house, and the priest will command, and they shall remove the stones in which the plague is; and they shall cast them outside the city, to an unclean place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":549,"ref":"p549","source":"Καὶ τὴν οἰκίαν ἀποξύσουσιν ἔσωθεν κύκλῳ, καὶ ἐκχεοῦσι τὸν χοῦν τὸν ἀπεξυσμένον ἔξω τῆς πόλεως εἰς τόπον ἀκάθαρτον. Καὶ λήψονται λίθους ἑτέρους ἀπεξυσμένους, καὶ θήσουσιν ἀντὶ τῶν λίθων, καὶ χοῦν ἕτερον λήψονται, καὶ ἐξαλείψουσι τὴν οἰκίαν. Ἐὰν δὲ ἐπέλθῃ πάλιν ἡ ἁφὴ, καὶ ἀνατείλῃ ἐν τῇ οἰκίᾳ, μετὰ τὸ ἐξελεῖν τοὺς λίθους, καὶ μετὰ τὸ ἀποξυσθῆναι τὴν\n\nοἰκίαν, καὶ μετὰ τὸ ἐξαλειφθῆναι τὴν οἰκίαν, καὶ εἰσελεύσεται ὁ ἱερεὺς, καὶ ὄψεται εἰ διακέχυται ἡ ἁφὴ ἐν τῇ οἰκίᾳ, λέπρα ἔμμονός ἐστιν ἐν τῇ οἰκίᾳ, ἀκάθαρτός ἐστι. Καὶ καθελοῦσι τὴν οἰκίαν, καὶ τὰ ξύλα αὐτῆς, καὶ τοὺς λίθους αὐτῆς, καὶ πάντα τὸν χοῦν τῆς οἰκίας ἐξοίσουσιν ἔξω τῆς πόλεως, εἰς τόπον ἀκάθαρτον. Εἶτα τὸν ἐν αὐτῇ κοιμώμενον καὶ ἐσθίοντα καὶ ὅλως εἰσβαίνοντα προειρηκὼς ἀκάθαρτον, εἰσάγει πάλιν ἐπισκοποῦντα τὸν ἱερέα. Λέγει γάρ· Ἐὰν δὲ παραγενόμενος ὁ ἱερεὺς εἰσέλθῃ καὶ ἴδῃ, καὶ ἰδοὺ διαχύσει οὐ διαχεῖται ἡ ἁφὴ ἐν τῇ οἰκίᾳ μετὰ τὸ ἐξαλειφθῆναι τὴν οἰκίαν, καὶ καθαριεῖ ὁ ἱερεὺς τὴν οἰκίαν, ὅτι ἰάθη ἡ ἁφή. Καὶ λήψεται ἀφαγνίσαι τὴν οἰκίαν δύο ὀρνίθια καθαρὰ ζῶντα, καὶ ξύλον κέδρινον, καὶ κεκλωσμένον κόκκινον, καὶ ὕσσωπον. Καὶ σφάξει τὸ ὀρνίθιον τὸ ἓν εἰς σκεῦος ὀστράκινον ἐν ὕδατι ζῶντι. Καὶ λήψεται τὸ ξύλον τὸ κέδρινον, καὶ τὸ κεκλωσμένον κόκκινον, καὶ τὴν ὕσσωπον, καὶ τὸ ὀρνίθιον τὸ ζῶν, καὶ βάψει αὐτὰ εἰς τὸ αἷμα τοῦ ὀρνιθίου τοῦ ἐσφαγμένου ἐφ' ὕδατι ζῶντι, καὶ περιῤῥανεῖ ἐν αὐτοῖς ἐπὶ τὴν οἰκίαν ἑπτάκις.","english":"And they shall scrape the house inside all around, and they shall pour out the scraped dust outside the city into an unclean place. And they shall take other scraped stones and place them in place of the stones, and they shall take other dust and plaster the house. But if the plague comes again and breaks out in the house, after the stones have been removed, and after the house has been scraped, and after the house has been plastered, then the priest shall enter and see whether the plague has spread in the house; it is a persistent leprosy in the house, it is unclean. And they shall pull down the house, and its wood, and its stones, and all the dust of the house they shall carry outside the city into an unclean place. Then, having previously declared unclean the one who sleeps in it and eats in it and in general enters it, he brings in the priest again to inspect. For he says: But if the priest, having come, enters and sees, and behold, the plague has not spread in the house after the house has been plastered, then the priest shall pronounce the house clean, because the plague has been healed. And he shall take to purify the house two clean living birds, and cedar wood, and spun scarlet, and hyssop. And he shall slaughter the one bird in an earthen vessel in living water. And he shall take the cedar wood, and the spun scarlet, and the hyssop, and the living bird, and dip them in the blood of the slaughtered bird with living water, and shall sprinkle with them upon the house seven times.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":550,"ref":"p550","source":"Καὶ ἀφαγνιεῖ τὴν οἰκίαν ἐν τῷ αἵματι τοῦ ὀρνιθίου ἐσφαγμένου, καὶ ἐν τῷ ὕδατι τῷ ζῶντι, καὶ ἐν τῷ ὀρνιθίῳ τῷ ζῶντι, καὶ ἐν τῷ ξύλῳ τῷ κεδρίνῳ, καὶ ἐν τῇ ὑσσώπῳ, καὶ ἐν τῷ κεκλωσμένῳ κοκκίνῳ, καὶ ἐξαποστελεῖ τὸ ὀρνίθιον τὸ ζῶν ἔξω τῆς πόλεως εἰς τὸ πεδίον, καὶ ἐξιλάσεται περὶ τῆς οἰκίας, καὶ καθαρὰ ἔσται. Ὅλον ἡμῖν ἐν τούτοις ἀναφαίνεται σαφῶς τὸ περὶ τῆς Ἰουδαίων Συναγωγῆς μυστήριον, καὶ τὰ ἐξ ἀρχῆς μέχρι τέλους ἐπ' αὐτῆς γεγονότα ἤδη, καὶ ἐσόμενα παρὰ Χριστοῦ. Καὶ φέρε δὴ πάλιν ὡς ἔνι λεπτῶς διεξιόντες ἕκαστα, καὶ τὴν ἐν τῷ γράμματι παχύτητα διαπτύσσοντες, τῆς ἐγκεχωσμένης αὐτῷ θεωρίας τὸ κάλλος ἀπογυμνοῦν σπουδάσωμεν. βʹ. Λέπρα μὲν οὖν ἡ εἰς σῶμα γινομένη τὸ ἀνθρώπινον, πάθος ἐστὶν, ἰατρῶν μὲν τέχναις ἀποκρούεσθαι μὴ δυνάμενον, μόνῃ δὲ ὑπείκει μετὰ τῶν ἄλλων τῇ μεγάλῃ καὶ πανσθενεῖ δεξιᾷ, καὶ τῇ παντουργῷ δυνάμει τοῦ Θεοῦ νικώμενον. Ἐν δὲ τοῖς ἅπαξ παθοῦσι, φαίνεται καθ' ἑτέραν ὄψιν ἤπερ ἦν ἐν ἀρχαῖς ἡ σάρξ. Ἑτεροχροιὰ γάρ τις ἐπισυμβαίνουσα τὴν φύσιν διαψεύδεται, μεθισταμένης εἰς τὸ παρὰ φύσιν, ὅσον εἰς τὴν θέαν τοῦ σώματος τοιαύτην τινὰ προσῆκεν ὑπολαμβάνειν, καὶ τῆς ἐν ἡμῖν προαιρέσεως τὴν μεταβολὴν, καὶ τὴν ἐκ τῶν ἀμεινόνων ἐπὶ τὰ χείρω κατάστασιν. Πολλοὶ γὰρ πολλάκις ἐξ ἀγαθῆς τινος γνώμης εἰς τὴν αἰσχίω μεταχωρήσαντες, καὶ τὸ τῇ φύσει πρέπον ἐκβαίνοντες, πολυτρόπῳ φαυλότητι τὴν ἑαυτῶν ψυχὴν καταστίζουσιν, οἱονεὶ σώζοντες ἑκατέρου τὴν ὄψιν ἑαυτοῖς· οὔτε γὰρ πάντως εἰς παντελῆ τοῦ ἀγαθοῦ ζημίαν ἐκπίπτουσιν, οὔτε μὴν εἰς ὁλόκληρον φαυλότητά τε καὶ ἀτραπίαν ἐκτρέ χουσι.","english":"And he shall purify the house with the blood of the slaughtered bird, and with the living water, and with the living bird, and with the cedar wood, and with the hyssop, and with the spun scarlet, and he shall send out the living bird outside the city into the field, and he shall make atonement for the house, and it shall be clean. In these things the whole mystery concerning the Synagogue of the Jews is clearly revealed to us, both the things that have already happened to it from the beginning to the end, and the things that will be done by Christ. And come now, let us again, as far as possible, go through each point carefully and unroll the coarseness of the letter, and let us strive to lay bare the beauty of the contemplation stored up within it. 2. Leprosy, then, that comes upon the human body is a suffering that cannot be driven off by the arts of physicians, but yields only, along with the others, to the great and all-powerful right hand, and is conquered by the all-working power of God. And in those who have once suffered it, the flesh appears in a different aspect than it was in the beginning. For a certain change of color coming upon it falsifies nature, since it is changed into what is contrary to nature, insofar as such a thing ought to be understood with respect to the appearance of the body, and the change of the will in us, and the transition from better things to worse. For many, often passing from some good disposition to a more shameful one, and departing from what is fitting to nature, adorn their own soul with manifold wickedness, as it were preserving for themselves the appearance of each: for neither do they fall entirely into complete loss of the good, nor indeed do they turn aside into wholly wickedness and perversity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":551,"ref":"p551","source":"Τῆς τοιαύτης τοιγαροῦν ἐν ἡμῖν γενομένης ἔσθ' ὅτε καταστάσεως, καὶ τῶν ὅσα περὶ τὴν ἀνθρωπίνην ἕξιν τε καὶ προαίρεσιν γενέσθαι φιλεῖ, τὸν λελεπρωμένον εἰκόνα ποιεῖ πολλάκις ἡ θεία Γραφή· καὶ ὅτε μὲν τὸν ἑκάστου τρόπον, καθάπερ ἐν πίνακι καταδείκνυσι, πρόσωπον ἑνὸς αὐτοῦ λαμβάνουσα παρατίθησιν εἰς μέσον. Ὅτε δὲ καὶ κατάστασίν τινα τοιαύτην, ἢ ἔθνους, ἢ πόλεως, ἢ χώρας ὑπεμφαίνειν βούλεται, τότε τῆς οἰκίας παρεισάγουσα σχῆμα, διὰ τὸ εἶναι περιεκτικὸν τῶν οἰκούντων ἐν αὐτῇ, πληθυντικὴν ποιεῖται τὴν δήλωσιν. Νοήσεις τοίνυν οἰκίαν λελεπρωμένην ἀκούων, ὅλην εἰσάπαξ τὴν τῶν Ἰουδαίων Συναγωγὴν τοῖς ἰδίοις δηλονότι κατεφθαρμένην πάθεσι, καὶ τῶν μὲν θεόθεν αὐτῇ κεχρησμῳδημένων οὐ σφόδρα φροντίζουσαν, ἀποκλίνουσαν δέ πως εἰς τὸ καὶ δύνασθαι δρᾷν ἅπερ ἦν αὐτοῖς πρὸς ἡδονὴν μᾶλλον, ἢ ἅπερ ἔμελλον ἀποδείξειν ἀγαθήν. Ἀναγγεῖλαι δέ τι τῷ ἱερεῖ λέγων, ὥσπερ ἁφὴ λέπρας ὁρᾶται ἐν τῇ οἰκίᾳ, καὶ οὐδέ πού φαμεν κατηγορήσαντά τινα τῆς οἰκίας τῆς ἑαυτοῦ ἰέναι πρὸς τὸν ἱερέα τὸν νομοθέτην εἰπεῖν, ὥσπερ δὲ μᾶλλον ἐξ ἰατροῦ τῷ συμβεβηκότι φάρμακον ἐξαιτήσοντα. Ἐπειδὴ δὲ λελεπρῶσθαι δεδώκαμεν τὴν τῶν Ἰουδαίων Συναγωγὴν, φέρε τίς ὁ ἀναγγέλλων τὸ πάθος ἐστί; τίς δ' αὖ πάλιν ὁ ἱερεὺς, ὡς ἔνι καλῶς θεωρήσωμεν. Περικείσθω δὴ οὖν τὸ τοῦ ἀναγγέλλοντος πρόσωπον, τῶν ἁγίων","english":"When such a condition, then, has arisen in us, and when all the things that commonly befall human disposition and choice have come about, divine Scripture often makes the leper an image; and sometimes, setting before us the character of each individual as if on a tablet, it takes the person of one man and places him in the midst. But sometimes, when it wishes to hint at some such condition either of a nation, or of a city, or of a region, then, introducing the figure of a house, because it is inclusive of those who dwell in it, it makes the indication plural. You will understand, then, when you hear of a leprous house, the whole synagogue of the Jews once for all, corrupted, clearly, by its own passions, and not greatly caring for the things divinely proclaimed to it, but inclining somewhat even to the point of being able to do what was more to their pleasure than what they were going to show to be good. And when he says that something is to be reported to the priest, as if the touch of leprosy is seen in the house, we do not say anywhere that someone, having accused his own house, goes to the priest—the lawgiver said this—but rather as one asking from a physician a remedy for what has happened. Since, then, we have granted that the synagogue of the Jews has become leprous, come, let us consider as well as possible who is the one who reports the affliction, and who again is the priest. Let, then, the person of the one who reports be assigned to the saints","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":552,"ref":"p552","source":"προφητῶν ὁ χορὸς, οἳ καὶ ἐξήγγειλον τῷ πάντων ἀρχιερεῖ καὶ προστάτῃ τῶν ἡμετέρων ψυχῶν, τουτέστι Χριστῷ, καὶ πρὸ τῆς ἐνανθρωπήσεως τῆς Ἰουδαίων ἀπονοίας τὰ πάθη, καὶ τὴν τῶν τρόπων ἀνοσιότητα καὶ καταφθορὰν οὐ μίσει καὶ ἀπεχθείᾳ πρὸς ἐκείνους ποθὲν, ἀλλ' αἰδοῖ τῇ περὶ τὸν εὐεργέτην νικώμενοι, καὶ συνομολογοῦντες μὲν οὐκ ἀδακρυτὶ τὰ ἐκείνων πλημμελήματα, ἐλεεῖσθαι δ' οὖν ὅμως παρακαλοῦντες αὐτήν. Καί μοι πάλιν εἰς τοῦτο δέχου τρόπον τινὰ τὴν Ἰουδαίων οἰμώζοντα λέπραν, καὶ ἐπ' αὐτῇ λίαν καταδακνώμενον τὸν μακάριον προφήτην Ἱερεμίαν, δι' ὧν οὕτω φησὶν προσευχόμενος· Αἱ ἁμαρτίαι ἡμῶν ἀντέστησαν ἡμῖν, Κύριε. Ποίησον ἡμῖν ἕνεκεν τοῦ ὀνόματος, ὅτι πολλαὶ αἱ ἁμαρτίαι ἡμῶν ἐναντίον σου. Σοὶ ἡμάρτομεν. Ὑπομονὴ Ἰσραὴλ, Κύριε, καὶ σώσεις ἐν καιρῷ κακῶν. Ἵνα τί ἐγενήθης ὡσεὶ πάροικος ἐπὶ τῆς γῆς, καὶ ὡς αὐτόχθων ἐκκλίνων εἰς κατάλυμα; Μὴ ἔσῃ ὡς ἄνθρωπος ὑπνῶν, ἢ ὡς ἀνὴρ μὴ δυνάμενος σώζειν; Καὶ σὺ ἐν ἡμῖν εἶ, Κύριε, καὶ τὸ ὄνομά σου ἐπικέκληται ἐφ' ἡμᾶς, μὴ ἐπιλάθῃ. Καὶ πάλιν· Οἴμοι ψυχὴ, ὅτι ἀπόλωλεν εὐλαβὴς ἀπὸ τῆς γῆς, καὶ κατορθῶν ἐν ἀνθρώποις οὐχ ὑπάρχει. Πάντες εἰς αἵματα δικάζονται, ἕκαστος τὸν πλησίον αὐτοῦ ἐκθλίβουσιν ἐκθλιβῇ. Ἐπὶ τὸ κακὸν τὰς χεῖρας αὐτῶν ἑτοιμάζουσιν. Ἐν γὰρ τοῖς τοιούτοις θρηνήμασι τῶν προφητῶν, τὴν περὶ τοῦ λεπρῶσθαι τὸν Ἰσραὴλ παραγγελίαν παραδεξόμεθα. Προστάττει γε μὴν ὁ ἱερεὺς ἀποσκευάσαι τὴν οἰκίαν Φοβερωτάτη μὲν γὰρ ἡ ἐπὶ τοῖς πλημμελήμασι τοῖς ἡμετέροις ἐπισκοπὴ τοῦ Θεοῦ γίνεται.","english":"the chorus of the prophets, who also declared to the high priest of all and the overseer of our souls, that is, to Christ, even before the incarnation, the sufferings of the madness of the Jews, and the unholiness and corruption of their ways—not out of hatred and abhorrence toward them from some motive, but overcome by reverence for the Benefactor, and confessing their transgressions not without tears, yet nonetheless beseeching that they be shown mercy. And again, understand in this sense the leprosy of the Jews lamenting, and the blessed prophet Jeremiah greatly stung by it, through the words in which he prays thus: Our sins have stood against us, O Lord. Do for us for the sake of your name, for our sins are many before you. We have sinned against you. Patience of Israel, O Lord, and you will save in the time of evils. Why have you become like a stranger upon the earth, and like a native turning aside to a lodging? Will you be like a man sleeping, or like a man unable to save? And you are among us, O Lord, and your name has been called upon us; do not forget. And again: Woe, my soul, for the devout one has perished from the earth, and one who sets things right among men does not exist. All judge for bloodshed; each thrusts his neighbor with a thrust. They prepare their hands for evil. For in such lamentations of the prophets, we shall receive the announcement concerning Israel being made leprous. The priest, indeed, commands that the house be set in order. For the visitation of God upon our transgressions is most terrible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":553,"ref":"p553","source":"Κολάζεσθαι δὲ ἀνάγκη τοὺς ἐνόχους ὅντας, οἷς ἂν ἤδη κακοῖς διὰ τοῦτο φιλ άνθρωπος ὢν, παραγγέλλει καθαρισμοὺς ἀγαπᾷν καὶ τὴν ἐπισκήψασαν νόσον ἀποσκευάζεσθαι, φθάνειν τε οὕτω τὴν ἐκ τῆς ἐπισκέψεως δίκην, ὡς ἐν τῷ Ἀπόπλυνον ἀπὸ κακίας τὴν καρδίαν σου, Ἱερουσαλὴμ, ἵνα σωθῇς. Ἕως πότε ὑπάρχουσιν ἐν σοὶ διαλογισμοὶ πόνων σου; Πόνων δὲ διαλογισμοί τινες ἂν νοοῖντ' ἂν εἰκότως, ἢ ἐκεῖνοι δὴ πάντως δι' ὦν εἰς πόνους καὶ τὰς ἐπὶ ταῖς πλημμελείαις δίκας εἰσηλθόμεθα. Ὅρα τοίνυν ἐν τούτοις ἐπιτάττοντα τὸν ἱερέα προαποσκευάζεσθαι τὰς αἰτίας, ἐφ' αἷς ἂν νοοῖτ' ἄν τις εἰκότως ὑποπεσεῖσθαι ταῖς τιμωρίαις. γʹ. Εἶτά φησι· Καὶ εἰσελεύσεται ὁ ἱερεὺς, καταμαθεῖν τὴν οἰκίαν, καὶ ὄψεται τὴν ἁφὴν, καὶ ἰδοὺ ἡ ἁφὴ ἐν τοῖς τοίχοις. Καὶ πάλιν· Ἐξελθὼν ὁ ἱερεὺς ἐκ τῆς οἰκίας ἐπὶ τὴν θύραν τῆς οἰκίας, καὶ ἀφοριεῖ ὁ ἱερεὺς τὴν οἰκίαν ἑπτὰ ἡμέρας. Μετὰ γὰρ τὴν ἐξ ἀγαθότητος προσδιαστολὴν, καὶ τὸ ἐπὶ ἑπτὰ δεῖν προκαθῆρται, φαινομένη πάλιν ἡ φαυλότης ἐν σχήματι λέπρας εἰς εὔλογον ἀγανάκτησιν κέκληκεν εἰκότως τὸν ἱερέα, τὸ θεῖον ἐν τούτοις φοροῦντα πρόσωπον. Διὸ δὴ πάλιν ἐποπτεύσας τὴν ἁφὴν, τουτέστι, τὰ τοῦ πάθους σημεῖα καὶ σύμβολα, τὴν οἰκίαν ἀφώρισεν εἰς ὅλας ἡμέρας ἑπτά. Λελυπημένος γὰρ καὶ λίαν εἰκότως ἐπὶ ταῖς εἰς τὸν νόμον παροινίαις τῶν ἐξ Ἰσραὴλ, καί τοι φιλάνθρωπος ὢν ὁ Θεὸς, ἐξέπεμψε πάντας εἰς αἰχμαλωσίαν, παραδοὺς εἰς χεῖρα τῶν Βαβυλωνίων ἐφ' ὅλοις ἔτεσι τὸν ἀριθμὸν ἑβδομήκοντα· ἡμέραν δὲ μίαν εἰς δέκα τεθεικώς.","english":"It is necessary that those who are guilty be punished, to whom, being already in these evils, because of this, being benevolent, he commands to love purifications and to put away the disease that has befallen them, and thus to forestall the judgment that comes from the visitation, as in the passage: Wash your heart from wickedness, Jerusalem, that you may be saved. How long will thoughts of your labors exist within you? And thoughts of labors would reasonably be understood as either those certainly through which we entered into labors and the just punishments for our transgressions. See, then, in these things the priest commanding that the causes be removed beforehand, on account of which one might reasonably be understood to fall under the punishments. 3. Then he says: And the priest shall enter to examine the house, and he shall see the plague, and behold, the plague is in the walls. And again: The priest shall go out from the house to the door of the house, and the priest shall shut up the house seven days. For after the further distinction from goodness, and the need to be purified beforehand for seven days, the wickedness appearing again in the form of leprosy has reasonably called the priest to fitting indignation, who in these things bears the divine person. Therefore again, having inspected the plague, that is, the signs and symbols of the passion, he shut up the house for seven whole days. For having been grieved, and very reasonably so, at the outrages against the law of those from Israel, even though God is benevolent, he sent them all into captivity, delivering them into the hand of the Babylonians for seventy whole years in number; having set one day for ten.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":554,"ref":"p554","source":"Ἑπτά φησιν εἶναι τὰς ἡμέρας τοῦ ἀφορισμοῦ τῆς οἰκίας, τὴν ἡμέραν εἰς ἐνιαυτοὺς δέκα λογιζόμενος, κατὰ τὸ εἰρημένον τῷ προφήτῃ Ἰεζεχιήλ· Ἡμέραν ἐνιαυτὸν τέθεικά σοι. Ἐπισφραγιεῖ καὶ τὸν λόγον, καὶ ὁ περὶ τῆς Συναγωγῆς εὐχόμενος ἄγγελος ἐν τῷ Ζαχαρίᾳ, λέγων· Κύριε παντοκράτωρ, ἕως τίνος οὐ μὴ ἐλεήσεις τὴν Ἱερουσαλὴμ καὶ τὰς πόλεις Ἰούδα, ἃς ὑπερεῖδες; Τοῦτο ἑβδομηκοστὸν ἔτος. Εἶτα πάλιν φησὶν, ὅτι Ἐπανήξει ὁ ἱερεὺς τῇ ἡμέρᾳ τῇ ἑβδόμῃ. Τὴν δὲ τοῦ ἱερέως ἐπάνοδον, νοήσεις ἐν τούτοις ἕτερον οὐδὲν, ἢ τῆς τοῦ Θεοῦ φιλανθρωπίας τὴν εἰς τὸ ἔθνος ἐπιστροφήν· ὡς τῷ διὰ τοῦτο τάδε λέγει Κύριος· Ἐπιστρέψω ἐπὶ τὴν Ἱερουσαλὴμ ἐν οἰκτιρμῷ, καὶ οἶκός μου ἀνοικοδομηθήσεται ἐν αὐτῇ, λέγει Κύριος παντοκράτωρ, καὶ μέτρον ἐκταθήσεται ἐπὶ Ἱερουσαλήμ. Ἢ καὶ πάλιν, ὡς ἐν ἐκείνῳ· Τίσι διαθῶ Ἐφραῒμ, ὑπερασπιῶ σου, Ἰσραήλ; Ὡς Ἄδαμα θήσομαί σε, καὶ Βοείμ. Μετεστράφη ἡ καρδία μου ἐν τῷ αὐτῷ· συνεταράχθη ἡ μεταμέλειά μου· οὐ μὴ ποιήσω σοι κατὰ τὴν ὀργὴν τοῦ","english":"He says that the days of the house's separation are seven, counting the day as ten years, according to what was said to the prophet Ezekiel: \"I have appointed a day to you as a year.\" The angel who prays concerning the Synagogue in Zechariah also seals the word, saying: \"Lord Almighty, how long will you not have mercy on Jerusalem and the cities of Judah, which you have overlooked? This is the seventieth year.\" Then again he says that the priest will return on the seventh day. You will understand the priest's return in these words as nothing other than God's love for humanity turning back to the nation; as it says, \"For this reason the Lord says these things: I will return to Jerusalem in compassion, and my house will be rebuilt in her, says the Lord Almighty, and a measuring line will be stretched out over Jerusalem.\" Or again, as in that passage: \"How shall I deal with you, Ephraim? I will shield you, Israel. I will make you like Adam, and like Boeim. My heart has turned within me; my repentance is stirred up; I will not do to you according to the anger of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":555,"ref":"p555","source":"θυμοῦ μου. Οὐ μὴ ἐγκαταλίπω τοῦ ἐξαλειφθῆναι Ἐφραΐμ. Διότι Θεός εἰμι ἐγὼ, καὶ οὐκ ἄνθρωπος ἐν σοὶ ἅγιος. Ὅταν οὖν φησιν· ἐπανήκοι μὲν ὁ ἱερεὺς τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἰδεῖν τὴν οἰκίαν, καὶ ἰδοὺ διεχύθη ἡ ἁφὴ ἐν τοῖς τοίχοις τῆς οἰκίας· καὶ προστάξει ὁ ἱερεὺς, καὶ ἐξελοῦσι τοὺς λίθους ἐν οἷς ἐστιν ἡ ἁφὴ, καὶ ἐκβαλοῦσιν αὐτοὺς ἔξω τῆς πόλεως. Καὶ μεθ' ἕτερα· Καὶ λήψονται λίθους ἀπεξυσμένους ἑτέρους, καὶ ἀντιθήσουσιν ἀντὶ τῶν λίθων ἐκείνων. Μετὰ γὰρ τὸ ἀνεθῆναι τῆς ἐπὶ τοῖς παρῳχηκόσιν αἰτίας, περισκεψάμενος πάλιν τὴν τῶν Ἰουδαίων Συναγωγὴν ὁ τὰ πάντα ἐν ἡμῖν ἐτάζων Θεὸς, καὶ πᾶσαν μὲν, κατὰ τὸ εἰκὸς, οὐκ ἔτι λεπρῶσαν, πλὴν οὐκ εἰσάπαν τῆς ἀρχαίας φαυλότητος ἀπηλλαγμένην εὑρὼν, οὐ κατὰ πάντων ἐποιήσατο τὴν ὀργὴν, μόνον δὲ κατὰ ἐκείνων οἵπερ ἦσαν αἴτιοι τοῦ πάσχειν αὐτὴν, καὶ τῆς νόσου γεγόνασιν ἀφορμή· οὓς καὶ λίθους ὀνομάζει, μέρη τινὰ τῆς ὅλης οἰκίας ἤτοι τοῦ ἔθνους ὑποδεικνύς. Οὗτοι δὲ ἦσαν, τινὲς μὲν τῶν κατὰ καιροὺς βασιλέων εἰς ἑτέρας λατρείας περιπλανῶντες τὸν λαόν· τινὲς δὲ τῶν ψευδοπροφητῶν, τὰ ἀπὸ καρδίας αὐτῶν λαλοῦντες, καθὰ γέγραπται, καὶ τὴν τῶν ἀκροωμένων εὐλάβειαν παραλύοντες, οὓς καὶ ὑπεξαιρεῖσθαι τῆς οἰκίας κελεύει, σημαίνων τὸν ἐκείνων ἀφορισμὸν, ἤτοι τὴν εἰς ἀφανισμὸν ἐκβολήν. Ὁποῖόν ἐστιν ἐπὶ μὲν τῷ Ἰεχονίᾳ τὸ εἰρημένον παρὰ Θεοῦ· Γῆ, ἄκουε τῶν λόγων Κυρίου. Γράψον τὸν ἄνδρα τοῦτον, ἐκκήρυκτον ἄνθρωπον. Ἐπὶ δὲ τοῖς ψευδομάντεσι· Διὰ τοῦτο ἀπεθέρισα τοὺς προφήτας ὑμῶν. Ἀπέκτεινα αὐτοὺς ἐν ῥήματι στόματός μου. Καὶ πάλιν ἐκεῖνο·","english":"of my wrath. I will surely not abandon Ephraim to be wiped out. For I am God, and not man, a holy one among you. When, then, he says: the priest shall return on the seventh day to look at the house, and behold, the infection has spread on the walls of the house; and the priest shall give orders, and they shall remove the stones in which the infection is, and cast them outside the city. And after other things: And they shall take other stones, scraped smooth, and put them in place of those stones. For after the guilt for past things has been released, God, who examines all things in us, having again inspected the synagogue of the Jews, and finding it, as is likely, no longer leprous in every respect, yet not altogether freed from its ancient depravity, did not vent his anger against all, but only against those who were the cause of its suffering and had become the occasion of the disease; whom he also calls stones, indicating certain parts of the whole house, that is, of the nation. These were, on the one hand, some of the kings of various times who led the people astray into other forms of worship; and on the other, some of the false prophets, speaking from their own hearts, as it is written, and undermining the piety of their hearers, whom he also commands to be removed from the house, signifying their separation, that is, their casting out to destruction. Such is what was said by God concerning Jeconiah: Earth, hear the words of the Lord. Write this man down as a cast-out man. And concerning the false diviners: Therefore I mowed down your prophets. I killed them by the word of my mouth. And again that saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":556,"ref":"p556","source":"Διὰ τοῦτο ἡγούμενοι λαοῦ ἀποῤῥιφήσονται ἐξ οἴκου τρυφῆς αὐτῶν, διὰ τὰ πονηρὰ ἐπιτηδεύματα αὐτῶν ἐξώσθησαν. Καὶ πάλιν· Ἕνεκεν ἀκαθαρσίας, διεφθάρη φθορᾷ. Τὸ δὲ ἀντὶ τῶν ὑφαιρεθέντων λίθους ἑτέρους ἀντεισάγεσθαι πάλιν, καθαροὺς καὶ ἀπεξυσμένους, δηλοῖ τὸ κατὰ καιρὸν ἀναδείκνυσθαί τινας διὰ τῆς τοῦ Θεοῦ βουλῆς, τοὺς ἀντιστηρίζοντας τὸν οἶκον Ἰσραὴλ, καὶ συνέχοντας εἰς ἀδιάφθορον τόπον, ἢ βασιλέας δηλονότι, ἢ προφήτας, ἢ ἁγίους. Ὡς ἐν τῷ πρὸς τὸν μακάριον Ἡσαΐαν εἰρημένῳ παρὰ Θεοῦ· Τάδε λέγει Κύριος Σαβαώθ· Πορεύου εἰς τὸ παστοφόριον, πρὸς Ὀμνᾶν τὸν ταμίαν, καὶ εἰπὸν αὐτῷ· Τί σὺ ὧδε; καὶ τί σοί ἐστιν ὧδε; ὅτι ἐλατόμησας σεαυτῷ ὧδε μνημεῖον, καὶ ἐποίησας σεαυτῷ ἐν ὑψηλῷ μνημεῖον, καὶ ἔγλυψας σεαυτῷ ἐν πέτρᾳ σκηνήν. Ἰδοὺ δὴ Κύριος Σαβαὼθ ἐκβαλεῖ ἐκτρίψαι ἄνδρα, καὶ ἀφελεῖ τὴν στολήν σου, καὶ τὸν στέφανόν σου τὸν ἔνδοξον, καὶ ῥίψει σε εἰς χώραν μεγάλην καὶ ἀμέτρητον, καὶ ἐκεῖ ἀποθανῇ. Καὶ θήσει τὸ ἅρμα σου τὸ καλὸν εἰς ἀτιμίαν, καὶ τὸν οἶκον τοῦ ἄρχοντός σου εἰς καταπάτημα. Καὶ ἀφαιρεθήσῃ ἐκ τῆς οἰκονομίας σου, καὶ ἐκ τῆς στάσεώς σου. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, καλέσω τὸν παῖδά μου Ἐλειακεὶμ τὸν τοῦ Χελκίου, καὶ ἐνδύσω αὐτὸν τὴν στολήν σου, καὶ τὸν στέφανόν σου δώσω αὐτῷ, καὶ τὸ κράτος, καὶ τὴν οἰκονομίαν σου δώσω εἰς τὰς χεῖρας αὐτοῦ, καὶ ἔσται ὡς πατὴρ τοῖς οἰκοῦσιν ἐν Ἱερουσαλήμ. Ἀλλὰ καὶ χοῦν ἕτερον, φησὶν, λήψονται, καὶ ἐξαλείψουσι τὴν οἰκίαν· τὸ Ἐξαλείψουσιν, ἀντὶ τοῦ περιαλείψουσι τεθεικώς.","english":"Therefore the leaders of the people shall be cast out of their house of luxury; because of their evil practices they were driven out. And again: Because of uncleanness, it was utterly corrupted. But the fact that other stones, clean and polished, are brought in again in place of the stones that were removed, signifies that in due season certain men are appointed through the counsel of God, who prop up the house of Israel and hold it together into an incorruptible place—namely, kings, or prophets, or saints. As in what was said by God to the blessed Isaiah: Thus says the Lord of Hosts: Go into the treasury chamber, to Omnas the treasurer, and say to him: What are you doing here, and what have you to do here, that you have hewn out for yourself here a tomb, and made for yourself a tomb on high, and carved out for yourself a tent in the rock? Behold, the Lord of Hosts will cast out and crush the man, and will take away your robe and your glorious crown, and will throw you into a great and measureless land, and there you shall die. And he will make your beautiful chariot a dishonor, and the house of your ruler a trampling-ground. And you shall be removed from your stewardship and from your station. And it shall be in that day, I will call my servant Eliakim the son of Helkiah, and I will clothe him with your robe, and I will give him your crown, and the power, and I will give your stewardship into his hands, and he shall be as a father to those who dwell in Jerusalem. But, he says, they shall also take other dust and smear the house; having used \"they shall smear\" in place of \"they shall plaster around.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":557,"ref":"p557","source":"Σημαίνει δὲ καὶ τοῦτο τὴν διὰ τῶν ἁγίων προφητῶν γεγενημένην παράκλησιν τῷ Ἰσραὴλ, οἳ καλοῖς τε καὶ ἀγαθοῖς περιαλείφοντες λόγοις τοὺς ἁμαρτάνοντας, ἀνέπειθον ἰέναι προθύμως ἐπὶ τὸ δοκοῦν τῷ Θεῷ, καὶ ἀποτρίβεσθαι μὲν τὴν ἐκ παθῶν βεβή λωσιν, ζηλοῦν δὲ μᾶλλον καὶ ἐπείγεσθαι ἐφ' οἷς ἂν ὁ νομοθέτης εἰδέναι χρήσιμον τοὺς λατρεύοντας αὐτῷ. Ὁποῖόν ἐστι τὸ δι' ἑνὸς τῶν ἁγίων πρὸς αὐτοὺς εἰρημένον· Ἐκζητήσατε τὸ καλὸν, καὶ μὴ τὸ πονηρὸν, ὅπως ζήσεσθε, καὶ ἔσται Κύριος ὁ Θεὸς, ὁ παντοκράτωρ οὕτως μεθ' ὑμῶν. Καὶ μετὰ τοῦτό φησιν· Ἐὰν δὲ ἐπέλθῃ πάλιν ἁφὴ τῆς λέπρας, καὶ ἀνατείλῃ ἐν τῇ οἰκίᾳ, μετὰ τὸ ἐξελθεῖν τοὺς λίθους, καὶ μετὰ τὸ ἀποξυσθῆναι τὴν οἰκίαν, καὶ μετὰ τὸ ἐξαλειφθῆναι. Καὶ εἰσελεύσεται ὁ ἱερεὺς, καὶ ὄψεται εἰ διακέχυται ἡ ἁφὴ ἐν τῇ οἰκίᾳ. Λέπρα ἔμμονός ἐστιν ἐν τῇ οἰκίᾳ· ἀκάθαρτός ἐστιν. Καὶ καθελοῦσι τὴν οἰκίαν, καὶ τὰ ξύλα αὐτῆς, καὶ τοὺς λίθους αὐτῆς, καὶ πάντα τὸν χοῦν\n\nτῆς οἰκίας ἐξοίσουσιν ἔξω τῆς πόλεως εἰς τόπον ἀκάθαρτον. Ὅτε γὰρ ἅπας ἐπενοήθη θεραπείας τρόπος τοῖς ἐξ Ἰσραὴλ, καὶ ὠφέλησαν μὲν οὐδὲν ὑπεξαιρεθέντες οἱ ψωριῶντες λίθοι, ἀνόνητος δὲ ἀπεδείχθη λοιπὸν καὶ ἡ διὰ τῶν προφητῶν ἀλοιφὴ, τουτέστι, παράκλησις, εἰσέρχεται πάλιν ἐπισκεψόμενος τὴν λεπρῶσαν ὁ ἱερεύς. Εἰσβέβηκε γὰρ ἐν τῷδε τῷ κόσμῳ μετὰ σώματος ὁ Μονογενής. Ὅτε γέγονεν ἄνθρωπος, πόσην ἢ τίνα μεταβολὴν ἐκ τῆς ἀρχαίας φαυλότητος εἰς πολλὴν ἀγαθὴν πολιτείαν ἐλέγχει Συναγωγὴ περισκεψόμενος ἀκριβῶς.","english":"This also signifies the consolation that came to Israel through the holy prophets, who, anointing sinners with fair and good words, persuaded them to go eagerly toward what seems good to God, and to wipe away the defilement that comes from the passions, and rather to emulate and strive after those things in which the lawgiver would know that those who serve him are useful. Of such a kind is what was said to them through one of the saints: Seek the good, and not the evil, that you may live, and the Lord God, the Almighty, shall be thus with you. And after this he says: But if the touch of leprosy come upon it again, and rise up in the house, after the stones have been taken out, and after the house has been scraped, and after it has been plastered over. And the priest shall enter, and shall see whether the touch has spread in the house. It is a persistent leprosy in the house; it is unclean. And they shall pull down the house, and its wood, and its stones, and all the dust of the house they shall carry out outside the city to an unclean place. For when every manner of healing had been devised for those of Israel, and the leprous stones, having been removed, profited nothing, and the anointing through the prophets, that is, the consolation, was shown to be henceforth unprofitable, the priest enters again to inspect the leprous house. For the Only-begotten has entered into this world with a body. When he became man, how great or what sort of change from the ancient depravity into a greatly good way of life does the Synagogue show, examining it carefully?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":558,"ref":"p558","source":"Ἐπειδὴ δὲ πάθεσι τοῖς ἐξ ἀρχῆς ἐνεχομένην ἔτι κατέλαβε, καὶ νοσοῦσαν ἔμμονον τὴν ἀκαθαρσίαν, καθαιρεῖσθαι προστάττει λοιπὸν, ἐκπέμπεσθαι δὲ εἰς τόπον ἀκάθαρτον. Λέλυται γὰρ ὅλη τῶν Ἰουδαίων ἡ διὰ νόμου σύστασις, καὶ τὸ ἔθνος εἰς πάντα διεσκορπίσθη τόπον ἀκάθαρτον, κατὰ τὸ ἐν προφήταις εἰρημένον· Καὶ διασκορπιῶ αὐτοὺς εἰς πάντα ἄνεμον. Ἢ Λικμιῶ αὐτοὺς εἰς πάντα τὰ ἔθνη. Παραλήψῃ εἰς τοῦτο καλῶς, καὶ τὸ παρὰ τοῦ Σωτῆρος εἰρημένον ἐπὶ τῷ ναῷ τῷ παρ' αὐτοῖς· Βλέπετε ταῦτα πάντα. Ἀμὴν λέγω ὑμῖν, οὐ μὴ μείνῃ λίθος ἐπὶ λίθον, ὃς οὐ μὴ καταλυθήσεται. Ἐπιλέγει δὲ τούτοις, ὅτι Πᾶς ὁ εἰσπορευόμενος εἰς τὴν οἰκίαν, πάσας τὰς ἡμέρας ἃς ἀφωρισμένη ἐστὶν, ἀκάθαρτος ἔσται ἕως ἑσπέρας. Καὶ ὁ κοιμώμενος ἐν τῇ οἰκίᾳ, πλυνεῖ τὰ ἱμάτια ἑαυτοῦ, καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας. Καὶ ὁ ἐσθίων ἐν τῇ οἰκίᾳ, πάλιν ὁμοίως· ἐκεῖνο σαφῶς ὑποδηλῶν ὅτι πᾶς ὁ τοῖς Ἰουδαίοις καθ' οἱονοῦν τινα τρόπον, διὰ τοῦ τὰ ἴσα φρονεῖν κολλώμενος, ἕσται δὴ πάντως καὶ τῆς ἐκείνων ἀκαθαρσίας μέτοχος. Εἶτα πάλιν ἐπαθρήσοντα τὴν λεπρῶσαν, καὶ αὖθις εἰσφέρει τὸν ἱερέα· Ἐὰν γὰρ παραγενόμενος εἰσέλθῃ, φησὶν, ὁ ἱερεὺς ἴδῃ. Καὶ ἰδοὺ διαχύσει οὐ διαχεῖται ἡ ἁφὴ ἐν τῇ οἰκίᾳ, μετὰ τὸ ἐξαλειφθῆναι τὴν οἰκίαν, ὅτι ἰᾶται ἡ ἁφή. Καθῃρέθη μὲν γὰρ διὰ τὴν εἰς Χριστὸν παροινίαν ὡς ἀκάθαρτος ἡ τῶν Ἰουδαίων Συναγωγὴ, καὶ τῆς Θεοῦ φιλίας ἐξώλισθε. Πλὴν ἐν τούτῳ μακρὸν παρατείνασα χρόνον, ἄχρις ἂν εἰσέλθῃ τὸ πλήρωμα τῶν ἐθνῶν, κατὰ τὴν τοῦ Παύλου φωνὴν, ἐλεηθήσεται παρὰ Χριστοῦ.","english":"But since it still lay subject to the passions that were from the beginning, and was sick with an abiding uncleanness, he now commands it to be pulled down and sent out to an unclean place. For the whole constitution of the Jews through the law has been dissolved, and the nation has been scattered into every unclean place, according to what was said in the prophets: And I will scatter them to every wind. Or, I will winnow them into all the nations. You will rightly apply to this also what was said by the Savior concerning their temple: Do you see all these things? Truly I say to you, there shall not be left one stone upon another that shall not be thrown down. And he adds to these things, that Everyone who enters the house, all the days for which it is set apart, shall be unclean until evening. And the one who sleeps in the house shall wash his garments, and shall be unclean until evening. And the one who eats in the house, again likewise; clearly indicating this, that everyone who clings to the Jews in any way whatever, through sharing the same mind, will certainly be a partaker also of their uncleanness. Then again, when the priest comes to inspect the leprous house, he brings the priest in again: For if the priest, he says, comes and enters and sees. And behold, the infection does not spread—it does not spread in the house—after the house has been scraped, because the infection is healed. For the Synagogue of the Jews was pulled down as unclean because of its outrage against Christ, and it has slipped away from the friendship of God. Nevertheless, having endured a long time in this, until the fullness of the nations comes in, according to the voice of Paul, it will be shown mercy by Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":559,"ref":"p559","source":"Ἐπισκεπτομένου δὴ πάλιν αὐτὴν κατὰ τὸ λεληθὼς ὡς Θεοῦ, καὶ πάλιν εἰς δικαιοσύνην ἐπ' ἐσχάτοις ἐπανάγοντος χρόνοις, δικαιοσύνην δὲ πάντως τὴν διὰ πίστεως καὶ ἀγάπης τῆς εἰς αὐτόν. Παραγενήσεται τοίνυν ἐπισκοπήσων, καὶ εἰσαῦθις αὐτὴν ὁ πάντων ἀρχιερεύς· καὶ βελτιουμένην εὑρὼν, παραχρῆμα καθαριεῖ, καὶ προσδέξεται, κατὰ τὸ εἰρημένον διὰ τῶν ἁγίων προφητῶν· Ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγει Κύριος, συνάξω τὴν ἀπωσμένην, καὶ τὴν συντετριμμένην εἰσδέξομαι, καὶ οὓς ἀπωσάμην. Καὶ θήσομαι τὴν συντετριμμένην εἰς ὑπόλημμα. Καὶ ἐν ἑτέρῳ δὲ πάλιν· Διότι ἡμέρας πολλὰς καθίσονται οἱ υἱοὶ Ἰσραὴλ οὐκ ὄντος βασιλέως, οὐδὲ ὄντος ἄρχοντος, οὐκ οὔσης θυσίας, οὐδὲ ὄντος θυσιαστηρίου, οὔτε ἱερατείας, οὔτε δήλων. Καὶ μετὰ ταῦτα ἐπιστρέψουσιν οἱ υἱοὶ Ἰσραὴλ, καὶ ἐπιζητήσουσι τὸν Θεὸν αὐτῶν, καὶ Δαβὶδ τὸν βασιλέα αὐτῶν· καὶ ἐκστήσονται ἐπὶ τῷ Κυρίῳ, καὶ ἐπὶ τοῖς ἀγαθοῖς αὐτοῦ ἐπ' ἐσχάτου τῶν ἡμερῶν. Ὅταν οὖν ἐπισκοπήσῃ τὴν λεπρῶσαν, φησὶν, ὁ ἱερεὺς, καὶ καθαρίσῃ αὐτήν· καὶ λήψονται ἀφαγνίσαι τὴν οἰκίαν δύο ὀρνίθια ζῶντα καθαρὰ, καὶ ξύλον κέδρινον, καὶ κεκλωσμένον κόκκινον, καὶ τὴν ὕσσωπον. Καὶ πάλιν· Τὸ ὀρνίθιον τὸ ζῶν βάψει αὐτὸ εἰς τὸ αἷμα τοῦ ὀρνιθίου ἐσφαγμένου ἐν τῷ ὕδατι ζῶντι, καὶ ἐν τῷ ὀρνιθίῳ τῷ ζῶντι, καὶ ἐν τῷ ξύλῳ τῷ κεδρίνῳ, καὶ ἐν τῇ ὑσσώπῳ, καὶ ἐν τῷ κεκλωσμένῳ κοκκίνῳ, καὶ ἐξαποστελεῖ τὸ ὀρνίθιον τὸ ζῶν ἔξω τῆς πόλεως εἰς πεδίον καθαρὸν, καὶ ἐξιλάσεται περὶ τῆς οἰκίας, καὶ καθαρὰ ἔσται δʹ.","english":"When God visits her again secretly, and again leads her back to righteousness in the last times—righteousness, surely, that which is through faith and love toward him. Therefore the high priest of all will come to visit her, and once more, finding her improved, he will immediately cleanse her and receive her, according to what was spoken through the holy prophets: In that day, says the Lord, I will gather the outcast, and I will receive the broken, and those whom I drove away. And I will make the broken a remnant. And again in another place: For many days the sons of Israel shall sit without a king, and without a ruler, without a sacrifice, and without an altar, nor priesthood, nor manifestations. And after these things the sons of Israel shall return, and shall seek the Lord their God, and David their king; and they shall be amazed at the Lord and at his good things in the last of the days. When therefore the priest visits the leprous house, he says, and cleanses it, they shall take to purify the house two living clean birds, and cedar wood, and spun scarlet, and hyssop. And again: He shall dip the living bird in the blood of the bird that was slain in living water, and with the living bird, and with the cedar wood, and with the hyssop, and with the spun scarlet, and he shall send out the living bird outside the city into a clean field, and he shall make atonement for the house, and it shall be clean.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":560,"ref":"p560","source":"Ὅλον δὴ πάλιν ἐν τούτοις περιάθρει σαφῶς τοῦ Σωτῆρος ἡμῶν τὸ μυστήριον, καὶ τὸν διὰ τοῦ ἁγίου βαπτίσματος καθαρισμόν. Δύο μὲν γὰρ ὀρνίθια ληφθῆναι κελεύει ζῶντα καὶ καθαρά· ἵνα νοήσῃς διὰ τῶν πετεινῶν τὸν οὐράνιον ἄνθρωπον ὁμοῦ καὶ Θεὸν, εἰς δύο μὲν φύσεις, ὅσον ἧκεν εἰς τὸν ἑκάστῃ πρέποντα λόγον διαιρούμενον. Λόγος γὰρ ἦν ὁ ἐκ Θεοῦ Πατρὸς ἀναλάμψας, ἐν σαρκὶ τῇ ἐκ γυναικὸς, πλὴν οὐ μεριζόμενος. Εἷς γὰρ ἐξ ἀμφοῖν ὁ Χριστός. Καὶ διὰ τοῦτο ὡς δύο λαμβάνεται τὰ ὀρνίθια, καὶ νοεῖται πάλιν,\n\nὡς ἓν ἀμφότερα, πλὴν ζῶντα καὶ καθαρά. Ζωῆς γὰρ καὶ καθαρότητος ἁπάσης παρεκτικὸς καὶ αὐτὸς καθ' ἑαυτὸν ὁ Λόγος, καὶ ὁ ἐκ Παρθένου ναὸς τὸν ζῶντα Λόγον ἔχων ἐν ἑαυτῷ. Ἦν γὰρ ἴδιον αὐτοῦ τὸ σῶμα, καὶ οὐκ ἀλλότριον φόρημα. Διάτοι τοῦτο εἷς Κύριος Ἰησοῦς Χριστός. Πρὸς δέ γε τοῖς ὀρνιθίοις, καὶ ξύλον κέδρινον λαμβάνειν κελεύει, ἵνα διὰ τούτου ἄφθαρτον εἶναι τὸ σῶμα νοήσῃς Χριστοῦ. Οὐ γὰρ οἶδε διαφθοράν· παραιτεῖται γὰρ ἡ κέδρος τὸ φθείρεσθαι. Διὰ δὲ τοῦ μὴ κατεφθάρθαι νοεῖν τὸ ἅγιον σῶμα Χριστοῦ, πιθανὸς δὴ λίαν ὁ περὶ τῆς ἀναστάσεως αὐτοῦ λόγος εἰσφέρεται. Τὸ δὲ κεκλωσμένον κόκκινον, τὴν ἐπὶ τῷ θανάτῳ τοῦ Σωτῆρος ἡμῶν ὁμολογίαν ὑποσημαίνει. Καὶ γοῦν εἴρηταί που περὶ τῆς Ἐκκλησίας ἐν τῷ Ἄσματι τῶν ᾀσμάτων· Ὡς σπαρτίον κόκκινον χείλη σου, ἀδελφή μου νύμφη. Ἐπειδὴ γὰρ ἀεὶ τῆς Ἐκκλησίας τὰ χείλη τὴν διὰ τοῦ αἵματος τοῦ Χριστοῦ σωτηρίαν ἀνακηρύττει, καὶ ἐπ' αὐτῷ τῆς πίστεως τὴν ὁμολογίαν ποιεῖσθαι κελεύει τὸν προσερχόμενον, σπαρτίῳ κοκκίνῳ παρεικάζει καλῶς τὰ χείλη αὐτῆς·","english":"In these things, then, contemplate again the whole mystery of our Savior clearly, and the purification through holy baptism. For he commands two living and clean birds to be taken, so that through the birds you may understand the heavenly man and God at once, divided into two natures, as far as pertains to the account fitting each one. For he was the Word who shone forth from God the Father, in flesh from a woman, yet not divided. For Christ is one from both. And for this reason the two birds are taken, and again understood as one, both together, yet living and clean. For the Word himself is by himself the giver of life and of all purity, and the temple from the Virgin having the living Word in himself. For his body was his own, and not a foreign burden. Therefore there is one Lord Jesus Christ. And besides the birds, he commands a cedar wood to be taken, so that through this you may understand the body of Christ to be incorruptible. For it does not know corruption; for the cedar refuses to be corrupted. And through the fact that the holy body of Christ was not corrupted, the account concerning his resurrection is introduced as very persuasive. And the spun scarlet signifies the confession at the death of our Savior. And indeed it has been said somewhere concerning the Church in the Song of Songs: Your lips are like a scarlet thread, my sister bride. For since the lips of the Church always proclaim the salvation through the blood of Christ, and he commands the one who comes forward to make the confession of faith in him, her lips are well likened to a scarlet thread.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":561,"ref":"p561","source":"καὶ αὐτῆς δὲ τῆς μυστικῆς εὐλογίας ἡ μέθεξις καταγγελίαν ἔχει τοῦ θανάτου καὶ τῆς ἀναστάσεως αὐτοῦ τοῦ Χριστοῦ. Ἃ καὶ πρότερον ὁμολογεῖν ἀναπείθοντες τοὺς πιστεύοντας, προσάγομέν τε τῷ ἁγίῳ βαπτίσματι, καὶ τελειοῦμεν ἐν αἵματι Διαθήκης αἰωνίου, καθὰ γέγραπται. Καὶ γὰρ τὴν ἐπὶ τῷ αἵματι τοῦ Χριστοῦ τῆς πίστεως ὁμολογίαν, διὰ τοῦ κοκκίνου σημαίνει· διὰ δὲ τῆς ὑσσώπου, τὴν τοῦ ἁγίου Πνεύματος ζέσιν. Θερμὴ γὰρ ἡ πόα, καὶ τῶν ἐκ ψυχρότητος παθῶν σμηκτική. Τοιαύτη δὲ καὶ ἡ τοῦ ἁγίου Πνεύματος ἐν ἡμῖν ἐνέργειά τε καὶ δύναμις. Λήψεται τοίνυν, φησὶν, ὁ ἁγνίζων τὴν λελεπρωμένην, τὸ ὀρνίθιον τὸ ζῶν, καὶ τὸ κέδρινον ξύλον, καὶ τὸ κόκκινον, καὶ τὴν ὕσσωπον, καὶ βάψει αὐτὰ εἰς τὸ αἷμα τοῦ ὀρνιθίου τοῦ ἐσφαγμένου, ἐφ' ὕδατι ζῶντι, καὶ περιῤῥανεῖ ἐν αὐτοῖς ἐπὶ τὴν οἰκίαν ἑπτάκις. Καὶ ἀφανιεῖ τὴν οἰκίαν ἐν τῷ αἵματι τοῦ ὀρνιθίου, καὶ ἐν τῷ ὕδατι τῷ ζῶντι, καὶ ἐν τῷ ξύλῳ τῷ κεδρίνῳ, καὶ ἐν τῇ ὑσσώπῳ, καὶ ἐν τῷ κεκλωσμένῳ κοκκίνῳ. Οὐ γὰρ ἑτέρως δύνασθαι τὴν τῶν Ἰουδαίων Συναγωγὴν τὸν ἐξ ἀπειθείας ἀποπλύνασθαι μολυσμὸν, καὶ τὴν ἐκ τῶν ποικίλων πλημμελημάτων ἀποθέσθαι κηλίδα, πάλιν ἡμῖν ὁ νόμος ὑποδηλοῖ, εἰ μὴ διὰ μόνης εὐλογίας τῆς παρὰ Χριστοῦ, καὶ τῆς εἰς αὐτὸν ὁμολογίας καὶ πίστεως, τελειουμένης δηλονότι καὶ ἁγιαζομένης διὰ τοῦ βαπτίσματος τοῦ ἁγίου. Ἐπιτήρει γὰρ ὅπως διὰ τῶν εἰρημένων ὁλόκληρος ἡμῖν ζωγραφεῖται Χριστὸς, καὶ ἡ ἐν αὐτῷ πίστις τε καὶ ὁμολογία σημαίνεται.","english":"And the participation in the mystical blessing itself contains the proclamation of the death and resurrection of Christ himself. Persuading believers to confess these things beforehand, we bring them to holy baptism and perfect them in the blood of an eternal covenant, as it is written. For the confession of faith in the blood of Christ is signified by the scarlet, and by the hyssop, the boiling heat of the Holy Spirit. For the herb is hot and cleansing of the passions that come from coldness. Such also is the working and power of the Holy Spirit in us. Therefore, he says, the one who cleanses the leper shall take the living bird, and the cedar wood, and the scarlet, and the hyssop, and shall dip them in the blood of the slaughtered bird, with living water, and shall sprinkle with them upon the house seven times. And he shall make the house clean in the blood of the bird, and in the living water, and in the cedar wood, and in the hyssop, and in the spun scarlet. For the law again indicates to us that the Synagogue of the Jews cannot otherwise wash away the defilement from disobedience and put off the stain from various transgressions, except through the blessing alone that comes from Christ, and the confession and faith in him, being perfected and sanctified, clearly, through holy baptism. For observe how through the things said Christ is portrayed for us whole, and the faith and confession in him is signified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":562,"ref":"p562","source":"Διὰ μὲν γὰρ τοῦ ὀρνιθίου τοῦ ζῶντος, τὸν ἀεὶ ζῶντα, καὶ ζωοποιὸν καὶ οὐράνιον νοήσαις Λόγον, διὰ δὲ τοῦ ἐσφαγμένου, τὸ τίμιον αἷμα τοῦ παθόντος ναοῦ. Σαρκὶ γὰρ αὐτὸν πεπονθέναι φαμὲν, πλὴν ὡς ἐν ἰδίῳ σώματι. Διὰ δὲ τοῦ ἀσήπτου ξύλου, τὴν σάρκα τὴν ἀδιάφθορον· διὰ δὲ τῆς ὑσσώπου, τὸ Πνεῦμα· διὰ δὲ τοῦ κοκκίνου, τὴν ἐφ' αἵματι Διαθήκης τὴν ὁμολογίαν· διὰ δὲ τοῦ ζῶντος ὕδατος, τὴν ζωοποιὸν τοῦ βαπτίσματος χάριν, ἣν καὶ ἐν αὐτῷ τῷ πάθει καλῶς ὑπεσήμαινεν ἡ ἁγία τοῦ Σωτῆρος ἡμῶν πλευρὰ, ὕδωρ τῷ αἵματι συνεκπέμπουσα, ᾧ καὶ χρῆναι τὴν οἰκίαν ἐπιῤῥαίνεσθαί φησιν, ἵνα καὶ ἀφαγνίζηται, κατὰ τὸ εἰρημένον Ἰεζεχιὴλ τῷ προφήτῃ· Καὶ λήψομαι ὑμᾶς ἐκ τῶν ἐθνῶν, καὶ συνάξω ὑμᾶς ἐκ τῶν χωρῶν, καὶ ῥανῶ ἐφ' ὑμᾶς ὕδωρ καθαρὸν, καὶ καθαρισθήσεσθε. Περιῤῥαίνεσθαι δὲ καὶ οὐκ εἰσάπαξ αὐτὴν, ἀλλ' ἑπτάκις κελεύει. Οὗ γὰρ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις. Εἶτα τούτοις ἐπάγει πάλιν ὁ νομοθέτης, ὅτι καὶ ἐξαποστελεῖ τὸ ὀρνίθιον τὸ ζῶν ἔξω τῆς πόλεως εἰς τὸ πεδίον, καὶ ἐξιλάσεται περὶ τῆς οἰκίας, καὶ καθαρὰ ἔσται. Εἰς τύπον τῆς Ἰουδαίων Συναγωγῆς, ἤτοι παντὸς τοῦ ἔθνους, τὴν ἀρτίως ἡμῖν κατωνομασμένην Οἰκίαν ἐλάβομεν. Πόλιν δὲ εἶναι δώσομεν, τὴν πολλῶν οἰκιῶν περιεκτικήν. Τοιαύτην τινὰ εἶναι νοήσεις τὴν καθ' ἡμᾶς οἰκουμένην, πολλὰ μὲν ἀνθρώπων συνέχουσαν γένη· τείχει δὲ ὥσπερ τινὶ κύκλῳ περιεζωσμένην τῷ στερεώματι· μεθ' ὃ λοιπὸν ἤδη τὸ πλατύ τε καὶ καθαρὸν τῶν ἄνω κόσμων νοεῖται πεδίον. Διδάσκει","english":"For through the living bird you may understand the ever-living, life-giving, and heavenly Word; and through the slain bird, the precious blood of the temple that suffered. For we say that he suffered in the flesh, yet as in his own body. And through the wood that does not rot, the incorruptible flesh; and through the hyssop, the Spirit; and through the scarlet, the confession of the covenant made by blood; and through the living water, the life-giving grace of baptism, which the holy side of our Savior also rightly prefigured in his very passion, sending forth water together with blood, with which he says the house must also be sprinkled, so that it may be cleansed, according to what was spoken to the prophet Ezekiel: And I will take you from the nations, and I will gather you from the countries, and I will sprinkle clean water upon you, and you shall be cleansed. And he commands that it be sprinkled not once for all, but seven times. For where sin abounded, grace superabounded. Then the lawgiver adds to these things again, that he will also send out the living bird outside the city into the field, and it shall make atonement for the house, and it shall be clean. We have taken the house just now named by us as a type of the Synagogue of the Jews, that is, of the whole nation. And we will grant that a city is that which contains many houses. You will understand the inhabited world among us to be something of this sort, containing many races of men, and girded about as if by a wall, by the firmament in a circle; after which there is already understood the broad and pure field of the upper worlds. He teaches","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":563,"ref":"p563","source":"τοίνυν ὁ νομοθέτης διὰ τοῦ πρὸς τὸ ἔξω τῆς πόλεως πεδίον ἀνίεσθαι τὸ ὀρνίθιον, τήν τε ἀπὸ κόσμου μετάστασιν, καὶ τὴν εἰς οὐρανοὺς ἀνάβασιν τοῦ Χριστοῦ. Γεγονὼς γὰρ οὗτος πρὸς τὸν Πατέρα καὶ Θεὸν, ὑπὲρ ἁπάντων ἡμῶν καὶ τῆς Ἰουδαίων Συναγωγῆς, ἐξιλάσεται, καὶ καθαρισθησόμεθα. Ὥσπερ γὰρ ὁ σοφώτατός φησι μαθητὴς Ἰωάννης· Παράκλητον ἔχομεν πρὸς τὸν Πατέρα, Ἰησοῦν Χριστὸν δίκαιον. Καὶ αὐτὸς ἱλασμός ἐστιν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον, ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου. Καλῶς οὖν ἄρα πρὸς Ἰουδαίους ἔφασκεν· Εἰ ἐπιστεύετε Μωσῇ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψε. Δι' οὗ καὶ μεθ' ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τοῦ μὴ εἰσέρχεσθαι τὸν Ἀαρὼν διὰ παντὸς εἰς τὰ Ἄγια τῶν ἁγίων. αʹ. Θεὸς ὢν φύσει καὶ ἐκ Θεοῦ Πατρὸς ὁ Μονογενὴς καθῆκεν ἑαυτὸν ἐν τοῖς καθ' ἡμᾶς, καὶ ἐπὶ γῆς ὤφθη, κατὰ τὸ γεγραμμένον, καὶ τοῖς ἀνθρώποις συνανεστράφη, καὶ οὐχ ἑτέρου του χάριν, ἢ ἵνα, καθά φησιν ὁ θεσπέσιος Παῦλος, ἐλεήμων γένηται, καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς Θεὸν, εἰς τὸ ἱλάσκεσθαι ταῖς ἁμαρτίαις τοῦ λαοῦ. Νόμος μὲν γὰρ διὰ Μωσέως τοῖς πάλαι τεθεσπισμένος μεσολαβούντων ἀγγέλων, ἀνθρώπους καθίστησι τοὺς ἱερέας, τὴν κοινὴν τῆς φύσεως νοσοῦντας ἀσθένειαν, καὶ δι' αὐτὴν ὀφείλοντας, καθάπερ ὑπὲρ τῶν τοῦ λαοῦ, οὕτω καὶ ὑπὲρ τῶν ἰδίων ἀγνοημάτων, θυσίαν προσφέρειν. Ὁ δὲ λόγος τῆς ὁρκομοσίας τῆς μετὰ νόμον, Υἱὸν εἰς τὸν αἰῶνα τετελειωμένον· ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους δι' αὐτοῦ τῷ Θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν.","english":"Therefore the lawgiver, by sending the little bird out into the plain outside the city, signifies both the departure from the world and the ascent into the heavens of Christ. For he, having gone to the Father and God, will make atonement for us all and for the Synagogue of the Jews, and we shall be cleansed. For just as the most wise disciple John says: We have a Paraclete with the Father, Jesus Christ the righteous. And he himself is the propitiation for our sins, and not for ours only, but also for the whole world. Well then did he say to the Jews: If you believed Moses, you would believe me; for he wrote of me. Through whom also, with the Holy Spirit, to the ages of ages. Amen. Concerning the fact that Aaron does not enter at all times into the Holy of Holies. 1. Being God by nature and from God the Father, the Only-begotten lowered himself into our condition, and appeared on earth, as it is written, and conversed with men, and for no other reason than that, as the divine Paul says, he might become merciful and a faithful high priest in things pertaining to God, to make propitiation for the sins of the people. For the law, which was ordained of old through Moses with angels intervening, appoints men as priests, who suffer the common weakness of nature and because of it are obliged, just as for the people, so also for their own ignorances, to offer sacrifice. But the word of the oath which is after the law, a Son perfected for ever; wherefore also he is able to save to the uttermost those who draw near to God through him, always living to intercede for them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":564,"ref":"p564","source":"Ἐξιλάσσεται δὲ ὁ Χριστὸς, ἥκιστα μὲν ὑπὲρ ἑαυτοῦ. Καὶ ἀληθὴς ὁ λόγος· Οὐ γὰρ ἐποίησεν ἁμαρτίαν· ὑπὲρ ἡμῶν δὲ μᾶλλον. Καὶ τοῦτο ἡμῖν εὖ μάλα σαφηνιεῖ γεγραφὼς ὁ θεσπέσιος Παῦλος περὶ αὐτοῦ· Ὃν προέθετο ὁ Θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι. Ταύτῃτοι καὶ εἰσβεβηκέναι φησὶν αὐτὸν εἰς τὰ Ἅγια τῶν ἁγίων ἅπαξ, καὶ αἰωνίαν λύτρωσιν εὑράμενον, καὶ μιᾷ προσφορᾷ τετελειωκότα, καὶ τοῦτο εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους. Καὶ σεσώσμεθα μὲν ἡμεῖς· αὐτὸς δὲ τὰς ἁμαρτίας ἡμῶν αἴρει, καὶ περὶ ἡμῶν ὀδυνᾶται. Τέθεικε γὰρ τὴν ἰδίαν ψυχὴν ἐθελοντὴς ὑπὲρ ἡμῶν· πλὴν ἀνεβίω. Θεὸς γὰρ ἦν φύσει, καὶ ἔστιν ἐν οὐρανοῖς ἐν δεξιᾷ τοῦ Πατρὸς, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ ἁγίων, καθάπερ ἔναγχος ἔφην. Καὶ ταυτί μοι πάλιν ὡς ἐκ νομικῆς εἴρηται σκιᾶς, ἣν καὶ ὅπως ἂν ἔχοι σαφῶς ἀφηγήσομαι. Γέγραπται τοίνυν ἐν τῷ Λευϊτικῷ· Καὶ εἶπε Κύριος πρὸς Μωσῆν· Λάλησον πρὸς Ἀαρὼν τὸν ἀδελφόν σου, μὴ εἰσπορευέσθω πᾶσαν ὥραν τῶν ἁγίων τὸ ἐσώτερον τοῦ καταπετάσματος, εἰς πρόσωπον τοῦ ἱλαστηρίου, ὅ ἐστιν ἐπὶ τῆς κιβωτοῦ τοῦ μαρτυρίου, καὶ οὐκ ἀποθανεῖται. Ἐν γὰρ νεφέλῃ ὀφθήσομαι ἐπὶ τοῦ ἱλαστηρίου. Ἔδει γὰρ, ἔδει τὸν Ἀαρὼν εἰκόνα καὶ τύπον ἀποπληροῦν τεταγμένην τῆς ἱερωσύνης Χριστοῦ μὴ κατὰ πᾶσαν ὥραν, ἤγουν ἐν παντὶ καιρῷ, τὴν εἰς τὰ Ἅγια τῶν ἁγίων ποιούμενον εἰσδρομὴν, οἱονεὶ παρασημαίνει τοῦ μυστηρίου τὸ κάλλος. Ἅπαξ γὰρ εἰσβέβηκεν ὁ Χριστὸς, αἰωνίαν λύτρωσιν, ὡς ἔφην, εὑράμενος.","english":"But Christ will make atonement, by no means for himself. And the statement is true: For he did not commit sin; rather, it is for us. And the divine Paul will make this very clear to us, having written concerning him: Whom God set forth as a propitiation through faith in his blood. For this reason he also says that he entered once into the Holy of Holies, and obtained eternal redemption, and by one offering perfected forever those who are being sanctified. And we have been saved; but he takes away our sins, and grieves for us. For he laid down his own soul willingly for us; yet he rose again. For he was God by nature, and is in the heavens at the right hand of the Father, always living to intercede for the saints, just as I recently said. And these things have been said by me again as from the legal shadow, which I will clearly explain, both what it is and how it stands. It is written, then, in Leviticus: And the Lord spoke to Moses: Speak to Aaron your brother, let him not enter at every hour into the inner part of the holy place within the veil, before the mercy seat, which is upon the ark of the testimony, and he shall not die. For I will appear in a cloud upon the mercy seat. For it was necessary, it was necessary that Aaron, fulfilling the appointed image and type of the priesthood of Christ, not at every hour, that is, at every time, make his entrance into the Holy of Holies, as it were signifying the beauty of the mystery. For Christ entered once, having obtained eternal redemption, as I said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":565,"ref":"p565","source":"Πλημμέλημα τοίνυν εἰς αὐτὴν τὴν ἀλήθειαν διὰ τῶν ἐν τύποις, τὸ μὴ κατ' ἔτος καὶ ἅπαξ εἰς τὰ Ἅγια τῶν ἁγίων εἰσελαύνει τὸν Ἀαρὼν, ἀλλὰ κατὰ πᾶσαν ὥραν, καὶ ὡς ἐν παντὶ καιρῷ. Διὰ τοῦτο χρῆναι τηρεῖν προστέταχεν, ἵνα μὴ ἀποθάνῃ. Εἰ δὲ θάνατος ἦν ἡ δίκη τῷ παραλύοντι τὴν σκιὰν, καὶ εἰς τὸν τῆς ἀληθείας ἐμπαροινοῦντα τύπον, τίς ἔσται λοιπὸν ἡ ἐπιτίμησις τοῖς εἰς αὐτὴν πλημμε λοῦσι τὴν ἀλήθειαν, τουτέστι Χριστόν; Ὃ δὴ πεπράχασιν Ἰουδαῖοι τὴν εἰς αὐτὸν πίστιν οὐ προσιέμενοι, καὶ κατὰ μυρίους ὅσους ἀτιμάζοντες τρόπους, καί τοι λέγοντα σαφῶς· Ἐγώ εἰμι ἡ ἀλήθεια, τουτέστι τῶν ἐν νόμῳ τύπων ἡ πλήρωσις. Τέλος γὰρ νόμου καὶ προφητῶν ὁ Χριστός. Γράφει γὰρ οὕτως ἡμῖν ὁ νομομαθὴς καὶ ἱερώτατος Παῦλος. Εἴργεται τοίνυν ὁ Ἀαρὼν, τοῦ μὴ ποιεῖσθαι διὰ παντὸς τὴν εἰς τὰ Ἅγια τῶν ἁγίων εἰσβολὴν, ἵνα τοῦ μυστηρίου τὸ κάλλος ἀδιαλώβητόν τε καὶ ἀκραιφνὲς, καὶ αὐταῖς ἡμῖν ἀναστράπτοι ταῖς σκιαῖς. Δι'\n\nἔτους μὲν οὖν καὶ καθ' ἕνα καιρὸν ἡ εἴσοδος. Τίνα δ' ἂν γένοιτο τρόπον, καὶ οὐκ ἂν ἁμάρτοι τοῦ πρέποντος, ἐνομοθέτει λέγων· Οὕτως εἰσελεύσεται Ἀαρὼν εἰς τὸ ἅγιον. Ἐν μόσχῳ ἐκ βοῶν περὶ ἁμαρτίας, καὶ κριὸν εἰς ὁλοκάρπωμα, καὶ χιτῶνα λινοῦν ἡγιασμένον ἐνδύσεται, καὶ περισκελὲς λινοῦν ἔσται ἐπὶ τοῦ χρωτὸς αὐτοῦ, καὶ ζώνην λινῆν ζώσεται, καὶ κίδαριν λινῆν περιθήσεται. Ἱμάτια ἅγιά ἐστι· καὶ λούσεται ὕδατι πᾶν τὸ σῶμα αὐτοῦ, καὶ ἐνδύσεται αὐτά. Καὶ παρὰ τῆς συναγωγῆς τῶν υἱῶν Ἰσραὴλ λήψεται δύο χιμάρους ἐξ αἰγῶν περὶ ἁμαρτίας, καὶ κριὸν ἕνα εἰς ὁλοκαύτωμα.","english":"A transgression, therefore, against the truth itself through the things in types: that Aaron does not enter the Holy of Holies once a year, but at every hour, and as it were at every season. For this reason he commanded that it be observed, so that he might not die. But if death was the penalty for the one who violated the shadow, and for the one who raged against the type of the truth, what then will be the rebuke for those who transgress against the truth itself, that is, Christ? This indeed the Jews have done, not accepting faith in him, and dishonoring him in countless ways, although he says clearly: I am the truth, that is, the fulfillment of the types in the law. For Christ is the end of the law and the prophets. For thus the law-learned and most holy Paul writes to us. Aaron, then, is restrained from making the entrance into the Holy of Holies at all times, so that the beauty of the mystery, undefiled and pure, might shine forth even in the shadows themselves. Therefore the entrance is once a year and at one season. And in what manner it would be, and he would not miss what is fitting, he legislated, saying: Thus shall Aaron enter into the holy place. With a calf from the herd for sin, and a ram for a whole burnt offering, and he shall put on a holy linen tunic, and linen breeches shall be upon his skin, and he shall gird himself with a linen belt, and he shall put a linen turban around him. They are holy garments; and he shall wash his whole body with water, and put them on. And from the congregation of the sons of Israel he shall take two young goats from the goats for sin, and one ram for a burnt offering.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":566,"ref":"p566","source":"Καὶ προσάξει Ἀαρὼν τὸν μόσχον τὸν περὶ ἁμαρτίας τῆς ἑαυτοῦ, καὶ ἐξιλάσεται περὶ ἑαυτοῦ καὶ τοῦ οἵκου αὐτοῦ. Καὶ λήψεται τοὺς δύο χιμάρους, καὶ στήσει αὐτοὺς ἔναντι Κυρίου παρὰ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου, καὶ ἐπιθήσει Ἀαρὼν ἐπὶ τοὺς δύο χιμάρους κλῆρον, ἕνα τῷ Κυρίῳ, καὶ κλῆρον ἕνα τῷ ἀποπομπαίῳ. Καὶ προσάξει Ἀαρὼν τὸν χίμαρον, ἐφ' ὃν ἐπῆλθεν ἐπ' αὐτῷ ὁ κλῆρος τῷ Κυρίῳ, καὶ προσοίσει περὶ ἁμαρτίας· καὶ τὸν χίμαρον, ἐφ' ὃν ὁ κλῆρος τοῦ ἀποπομπαίου, στήσει αὐτὸν ζῶντα ἔναντι Κυρίου τοῦ ἐξιλάσασθαι ἐπ' αὐτοῦ, ὥστε ἐξαποστεῖλαι αὐτὸν εἰς τὴν ἀποπομπὴν, καὶ ἀφήσει αὐτὸν εἰς τὴν ἔρημον. Τὸν μὲν οὖν τῆς θυσίας ἐν τούτοις ἡμῖν ἐξηγεῖται τρόπον. Εἶτα προσκεκόμικε τὸν μόσχον Ἀαρὼν τὸν περὶ τῆς ἁμαρτίας τῆς ἑαυτοῦ, καὶ τοῦ οἴκου ἑαυτοῦ. Τεθυμένου δὲ τοῦ μόσχου, καὶ μὴν τοῦ κριοῦ γεγονότος εἰς ὁλοκαύτωμα, κατὰ τὸν αὐτῷ πρέποντα νόμον· Καὶ λήψεται, φησὶ, τὸ πυρεῖον πλῆρες ἀνθράκων πυρὸς ἀπὸ τοῦ θυσιαστηρίου ἀπέναντι Κυρίου. Καὶ πληρώσει τὰς χεῖρας θυμιάματος συνθέσεως λεπτῆς, καὶ εἰσοίσει ἐσώτερον τοῦ καταπετάσματος, καὶ ἐπιθήσει τὸ θυμίαμα ἐπὶ τὸ πῦρ ἔναντι Κυρίου, καὶ καλύψει ἡ ἀτμὶς τοῦ θυμιάματος τὸ ἱλαστήριον τὸ ἐπὶ τῶν μαρτυρίων, καὶ οὐκ ἀποθανεῖται. Καὶ λήψεται ἀπὸ τοῦ αἵματος τοῦ μόσχου, καὶ ῥανεῖ τῷ δακτύλῳ τὸ θυσιαστήριον· ῥανεῖ ἑπτάκις ἀπὸ τοῦ αἵματος τῷ δακτύλῳ αὐτοῦ. Προσεπάγει δὲ τούτοις· Καὶ σφάξει τὸν χίμαρον περὶ τῆς ἁμαρτίας τὸν παρὰ τοῦ λαοῦ ἔναντι τοῦ Κυρίου, καὶ εἰσοίσει ἀπὸ τοῦ αἵματος αὐτοῦ ἐσώτερον τοῦ καταπετάσματος·","english":"And Aaron shall bring near the calf for his own sin, and shall make atonement for himself and for his house. And he shall take the two goats, and shall set them before the Lord at the door of the tabernacle of witness, and Aaron shall cast lots upon the two goats, one lot for the Lord, and one lot for the scapegoat. And Aaron shall bring near the goat on which the lot for the Lord fell, and shall offer it for sin; and the goat on which the lot of the scapegoat fell, he shall set it alive before the Lord, to make atonement upon it, so as to send it away for the scapegoat, and he shall release it into the wilderness. In these things, then, he explains to us the manner of the sacrifice. Then Aaron has brought near the calf for his own sin and for his own house. And when the calf has been sacrificed, and indeed when the ram has become a whole burnt offering, according to the law that befits it: And he shall take, he says, the censer full of coals of fire from the altar before the Lord. And he shall fill his hands with incense of fine composition, and shall bring it within the veil, and shall place the incense upon the fire before the Lord, and the vapor of the incense shall cover the mercy seat that is upon the testimonies, and he shall not die. And he shall take from the blood of the calf, and shall sprinkle the altar with his finger; he shall sprinkle seven times from the blood with his finger. And he adds to these things: And he shall slaughter the goat for the sin of the people before the Lord, and shall bring in from its blood within the veil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":567,"ref":"p567","source":"καὶ ποιήσει τὸ αἷμα αὐτοῦ, ὃν τρόπον ἐποίησε τὸ αἷμα τοῦ μόσχου. Καὶ ταυτὶ δὴ ταῦτα προστέταχε γενέσθαι, ὑπὲρ τοῦ ἐξιλάσασθαί φημι ὑπὲρ τῶν ἀκαθαρσιῶν τῶν υἱῶν Ἰσραὴλ, καὶ περὶ πασῶν τῶν ἁμαρτιῶν αὐτῶν. Κατεχρίετο δὲ τῷ αἵ ματι τοῦ τε μόσχου, καὶ μὴν καὶ τοῦ χιμάρου, οὐχὶ μόνον τὸ ἱλαστήριον, καὶ ἡ ἐσωτέρα σκηνή, τουτέστι, τὰ Ἅγια τῶν ἁγίων, ἀλλὰ καὶ αὐτὸ τὸ τῶν καρπωμάτων θυσιαστήριον, ἐν τῇ πρώτῃ σκηνῇ. Ἔφη γὰρ πάλιν· Καὶ ἐξελεύσεται ἐπὶ τὸ θυσιαστήριον τὸ ἀπέναντι Κυρίου, καὶ ἐξιλάσεται ἐπ' αὐτοῦ· καὶ λήψεται ἀπὸ τοῦ αἵματος τοῦ μόσχου, καὶ ἀπὸ τοῦ αἵματος τοῦ χιμάρου, καὶ ἐπιθήσει ἐπὶ τὰ κέρατα τοῦ θυσιαστηρίου κύκλωθεν. Καὶ ῥανεῖ ἐπ' αὐτὸ ἀπὸ τοῦ αἵματος τῷ δακτύλῳ αὐτοῦ ἑπτάκις, καὶ καθαρίσει αὐτὸ, καὶ ἁγιάσει αὐτὸ ἀπὸ τῶν ἀκαθαρσιῶν τῶν υἱῶν Ἰσραήλ. Προσεπάγει δὲ πάλιν Καὶ προσάξει τὸν χίμαρον τὸν ζῶντα, καὶ ἐπιθήσει Ἀαρὼν τὰς δύο χεῖρας αὐτοῦ ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος. Καὶ ἐξαγορεύσει ἐπ' αὐτοῦ πάσας τὰς ἀνομίας τῶν υἱῶν Ἰσραὴλ, καὶ πάσας τὰς ἀδικίας αὐτῶν, καὶ πάσας τὰς ἁμαρτίας αὐτῶν. Καὶ ἐπιθήσει αὐτὰς ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος, καὶ ἐξαποστελεῖ ἐν χειρὶ ἀνθρώπου ἑτοίμου εἰς τὴν ἔρημον. Καὶ λήψεται ὁ χίμαρος ἐφ' ἑαυτῷ τὰς ἀνομίας αὐτῶν εἰς τὴν ἄβατον, καὶ ἐξαποστελεῖ τὸν χίμαρον εἰς ἔρημον. βʹ. Ταῦτα μὲν οὖν ἐν τύποις τεθεσπισμένα κατὰ καιρὸν, ὧδέ τε ἔχει, καὶ δὴ καὶ ἐπράττετο.","english":"And he shall do with its blood as he did with the blood of the calf. And these very things he commanded to be done, I say, for the atonement for the uncleannesses of the sons of Israel, and for all their sins. And there was smeared with the blood both of the calf and indeed of the goat, not only the mercy seat and the inner tabernacle, that is, the Holy of Holies, but also the altar of the offerings itself, in the first tabernacle. For he said again: And he shall go out to the altar that is before the Lord, and shall make atonement upon it; and he shall take from the blood of the calf, and from the blood of the goat, and shall put it upon the horns of the altar round about. And he shall sprinkle upon it from the blood with his finger seven times, and shall cleanse it, and shall sanctify it from the uncleannesses of the sons of Israel. And he adds again: And he shall bring near the living goat, and Aaron shall put his two hands upon the head of the living goat. And he shall confess over it all the lawless deeds of the sons of Israel, and all their injustices, and all their sins. And he shall put them upon the head of the living goat, and shall send it out by the hand of a ready man into the wilderness. And the goat shall take upon itself their lawless deeds into the impassable place, and he shall send the goat out into the wilderness. 2. These things, then, having been divinely ordained in types at the proper time, are thus, and indeed were also being performed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":568,"ref":"p568","source":"Ἐπειδὴ δὲ παρῴχηκεν ἡ σκιὰ, καὶ ὁ τῆς διορθώσεως ἐνέστη καιρὸς, φέρε δὴ, φέρε λεπταῖς καὶ ἀστειοτάτοις ἐννοίαις χρώμενοι, τὸν τοῦ νόμου σκοπὸν ἐπὶ τὸ τοῦ Χριστοῦ μυστήριον μεταπλάττωμεν. Εἰσῆλθε μὲν γὰρ εἰς τὰ Ἅγια τῶν ἁγίων ἐφ' ἄπαξ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, αἰωνίαν λύτρωσιν εὑράμενος. Πλὴν ἐν αἵματι διαθήκης αἰωνίου, καὶ οὐ δι' αἵματος τράγων καὶ μόσχων, διὰ δὲ τοῦ ἰδίου αἵματος, ἀπαλείφων τὴν ἁμαρτίαν τοῦ κόσμου. Τέθυται\n\nγὰρ οὐχ ὑπέρ γε τῆς ἑαυτοῦ ποθεν, ἀλλ' ὑπὲρ τῆς ἡμῶν σωτηρίας. Ἑψόμεθα δὴ οὖν καὶ αὐταῖς εὖ μάλα ταῖς τοῦ νόμου σκιαῖς, Ἦν μὲν καὶ σφόδρα εἰκὸς, μᾶλλον δὲ καὶ ἀναγκαῖον, τὸν θεσπέσιον Ἀαρὼν ὑπὲρ τῶν ἰδίων ἀγνοημάτων θυσίαν προσφέρειν. Οὐ γὰρ ἂν νοοῖτο γεγονὼς τοῦ πλημμελεῖν ἐν ἀμείνοσιν ἄνθρωπος ὤν. Χριστῷ δὲ οὐκέτι τὸ τοιοῦτον ἁρμόσει· πολλοῦ γε καὶ δεῖ. Καταπεπλούτηκεν γὰρ ἐν ἰδίᾳ φύσει τὸ ἀπλημμελὲς ὡς Θεός. Πλὴν ἐν αὐτῷ τε καὶ δι' αὐτοῦ, καὶ αὐτῶν τῶν ἡγιασμένων ἡ κάθαρσις, ἱερέων τέ φημι, καὶ μὴν καὶ λαῶν. Θέα γὰρ ὅπως ὁ Ἀαρὼν τὴν ἐν Χριστῷ νοουμένην θυσίαν καὶ νοητὴν εὐοσμίαν ἐν τοῖς ὑπὲρ αὐτοῦ θύμασιν ὑποπλάττεται. Μόσχος γὰρ ἦν καὶ κριὸς εἰς ὁλοκαύτωσιν. Νοεῖται δὲ πάλιν ὡς ἕν γε τῷ μόσχῳ Χριστός. Ἀμφιλαφῆ γὰρ λίαν τὰ ὑπὲρ ἁγίων προσκομιζόμενα τῷ Θεῷ, καὶ πλούσιοι σφόδρα τῶν τοιούτων οἱ τρόποι. Ἱερὸν δὲ ζῶον, καὶ τῶν ἄλλων ἁπάντων τῶν εἰς θυσίαν ἐπιτηδείων, ὑπερκείμενον τὸ τοῦ μόσχου χρῆμα. Οὐκοῦν τῆς θυσίας τὸ τέλειον ὑπεμφήνοιεν ἂν ἡμῖν ὁ μόσχος.","english":"But since the shadow has passed away, and the time of correction has come, come then, come, using fine and most refined thoughts, let us transform the aim of the law into the mystery of Christ. For our Lord Jesus Christ entered once for all into the Holy of Holies, having obtained eternal redemption. Yet it was in the blood of an eternal covenant, and not through the blood of goats and calves, but through his own blood, wiping away the sin of the world. For he has been sacrificed not for his own sake from any source, but for our salvation. Let us therefore follow even the very shadows of the law closely. It was indeed very fitting, or rather even necessary, that the inspired Aaron should offer sacrifice for his own ignorances. For a man could not be thought to have come to be among those free from transgression. But such a thing will no longer suit Christ; far from it. For in his own nature he has richly possessed freedom from transgression as God. Yet in him and through him is the cleansing of those who are sanctified, I mean both priests and indeed also peoples. For see how Aaron prefigures in his sacrifices for himself the sacrifice understood in Christ and the noetic fragrance. For there was a calf and a ram for a whole burnt offering. And again Christ is understood as one in the calf. For the offerings brought to God for the saints are very abundant, and the ways of such things are very rich. And the calf is a sacred animal, and the substance of the calf surpasses all the other things fit for sacrifice. Therefore the calf would signify to us the perfection of the sacrifice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":569,"ref":"p569","source":"Κριὸς δὲ πάλιν εἰς ὁλοκαύτωσιν, γέγονε γὰρ εἰς ὀσμὴν εὐωδίας ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, τῷ Θεῷ καὶ Πατρί· τὸ οἱονεὶ βδελυρόν τε καὶ κάκοσμον τῆς ἁμαρτίας τοῦ κόσμου παραλύων ἐν ἑαυτῷ. Ἐπιτήρει δὲ ὅπως προστεταγμένος ὁ Ἀαρὼν τὴν εἰς τὰ Ἅγια τῶν ἁγίων εἰσβολὴν ποιεῖσθαι κατὰ καιροὺς, καὶ ἀποπεραίνειν εὖ μάλα τὰς ὑπέρ γε τῶν ἰδίων ἀγνοημάτων θυσίας, οὐκ ἐν τῷ τῆς ἀρχιερωσύνης σχήματι ὁρᾶται κατ' ἐκεῖνο καιροῦ, ἀλλὰ χιτῶνά φησι λινοῦν ἡγιασμένον ἐνδύσεται, καὶ περισκελὲς λινοῦν ἔσται ἐπὶ τοῦ χρωτὸς αὐτοῦ, καὶ λινῆν ζώνην ζώσεται, καὶ κίδαριν λινῆν περιθήσεται· τὰ ἱμάτια ἅγιά ἐστιν, καὶ λούσεται ἐν ὕδατι πᾶν τὸ σῶμα αὐτοῦ. Ἀλλ' ἧν ἅπασιν ἱερουργοῖς σύνηθές τε τοῦτο καὶ κατὰ νόμον τὸ σχῆμα. Τίς ἂν οὖν γένοιτο καὶ τούτων ἡμῖν ὁ λόγος πιθανὸς, ὡς οἶμαι, μᾶλλον δὲ καὶ ἀληθής; Οὐ γὰρ ἦν ἀκόλουθον ὑπὲρ ἰδίων θύοντα πλημμελημάτων τὸν Ἀαρὼν, ἐν εἴδει φαίνεσθαι τοῦ Χριστοῦ, τοῦ μὴ εἰδότος τὴν ἁμαρτίαν. Στολισμὸς γὰρ ὁ μάλιστα πρέπων αὐτῷ, καὶ αὐτὸ τῆς ἀρχιερωσύνης τὸ σχῆμα, τῆς τοῦ Σωτῆρος ἡμῶν βασιλείας τε ὁμοῦ καὶ ἱερωσύνης ἀνετύπου τὸ κάλλος. Ὅτι δέ ἐστιν ἀμήχανον εἰς τὰ Ἅγια τῶν ἁγίων εἰσελάσαι δύνασθαί τινας, καὶ εἰς τὴν σκηνὴν τὴν ἀληθινὴν, ἣν ἔπηξεν ὁ Κύριος καὶ οὐκ ἄνθρωπος, μὴ οὐχὶ τῷ τῆς παλιγγενεσίας ὕδατι προκαθηγνισμένους, ἐδήλου σαφῶς ὁ νόμος, ὕδατι προστάσσων ἀπολούσασθαι τὸν Ἀαρὼν, εἰ μέλλοι ποιεῖσθαι τὴν εἰς τὰ Ἅγια τῶν ἁγίων εἰσδρομήν. Ἄνθρακας δὲ δεῖν ἀπ' αὐτοῦ λαμβάνειν τοῦ θυσιαστηρίου προστέταχεν εἴσω τε ἀποκομίζειν, τουτέστιν, ἐσώτερον τοῦ καταπετάσματος.","english":"And again, a ram for a whole burnt offering, for our Lord Jesus Christ has become a sweet-smelling odor to God the Father, dissolving in himself, as it were, the abominable and foul-smelling thing of the world's sin. Observe also how Aaron, when he has been commanded to make his entrance into the Holy of Holies at appointed times and to complete very well the sacrifices for his own ignorances, is not seen at that time in the garb of the high priesthood, but, it says, he shall put on a holy linen tunic, and linen breeches shall be upon his flesh, and he shall gird himself with a linen belt, and he shall put on a linen turban; these are holy garments, and he shall wash his whole body in water. But this was customary for all priests, and the garb was according to the law. What account, then, of these things would be persuasive for us—or rather, as I think, true? For it was not fitting that Aaron, when sacrificing for his own transgressions, should appear in the form of Christ, who did not know sin. For the adornment most befitting him, and the very garb of the high priesthood, prefigured the beauty of our Savior's kingship and priesthood together. And that it is impossible for anyone to be able to enter into the Holy of Holies, and into the true tabernacle which the Lord pitched and not man, unless first purified by the water of regeneration, the law clearly showed, commanding Aaron to wash with water if he intended to make his rush into the Holy of Holies. And it commanded that he must take coals from the altar itself and carry them within, that is, inside the veil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":570,"ref":"p570","source":"Ἐπιτάττει δὲ οὕτως αὐτοῖς πλήρη τὴν δράκα λεπτοῦ θυμιάματος ποιεῖν. Οὗ καὶ εἰς πέρας ἐνηνεγμένου, καλύψει, φησὶν, ἡ ἀτμὴ τοῦ θυμιάματος τὸ ἱλαστήριον τὸ ἐπὶ τῶν μαρτυρίων. Τύπος δὲ ἦν αὐτοῦ ὁ Χριστὸς, ὃς τέθυται μὲν ὡς μόσχος· ὁλοκαυτοῦταί γε μὴν, ὡς κριὸς, καὶ ὅλην ἐμπίπλησι τῆν ἁγίαν σκηνὴν, τουτέστι, τὴν Ἐκκλησίαν, τῆς νοητῆς εὐοσμίας ὡς καὶ λέξεται πρὸς ἠμῶν· Μύρον ἐκκενωθὲν ὄνομά σου. Διὰ τοῦτο νεάνιδες ἠγάπησάν σε, καὶ εἵλκυσάν σε. Ὀπίσω σου εἰς ὀσμὴν μύρου σου δραμοῦμεν. Ἀλλὰ φέρε, τὸν λόγον ἀναβιβάζωμεν ἐν ἀρχαῖς. Ἥξει γὰρ οὕτως ἡμῶν κατ' εὐθὺ τοῦ πρέποντος ἡ τῶν νοημάτων ἐφήγησις. Μόσχος μὲν οὖν καὶ κριὸς ὑπέρ γε τοῦ Ἀαρὼν, τὰ εἰς θυσίαν ἠγμένα· χίμαροι δὲ δύο παρὰ τοῦ λαοῦ, καὶ μὴν καὶ κριὸς ὁλοκαύτωμα. Γέγραπται γὰρ ὡδί· Κλῆροι δὲ τοῖς χιμάροις· εἷς μὲν τῷ Κυρίῳ, ἔτερός γε μὴν τῷ ἀποπομπαίῳ. Καὶ ποῖον ἂν εἴη τὸ ἐπ' αὐτοῖς μυστήριον, εἰπεῖν ἀναγκαῖον. Τινὲς μὲν οὖν οἴονται τὸν ἕνα τῶν τράγων, ἀποπομπαίῳ τινὶ καὶ ἀκαθάρτῳ δαίμονι δεδόσθαι τε καὶ ἀνίεσθαι κατὰ τὴν ἔρημον, ἡμεῖς δὲ ταύτην τὴν δόξαν ἐκτόπου δεισιδαιμονίας μεμεστωμένην εἶναί φαμεν, καὶ τῶν εἰς Ἑλληνικὴν ἡκόντων πλάνησιν αἰτιαμάτων οὐκ ἀπαλλαξομένην. Μᾶλλον δέ· προσεποίσω γὰρ ὑποστολῆς δίχα, τὸ ἔτι μεῖζον, εἰς ἀνισότητα λογισμῶν τῆς εἰς Θεὸν ἁμαρτίας εἰσηγητὴν τὸν νόμον εὑρήσομεν, καίτοι τῆς πολυθέου πλάνης πολυτρόπως","english":"He commands them thus to make a full handful of fine incense. And when this had been carried out, he says, the vapor of the incense will cover the propitiatory that is upon the testimonies. The type of this was Christ, who has been sacrificed indeed as a calf, yet is wholly burnt as a ram, and fills the whole holy tabernacle, that is, the Church, with the spiritual fragrance, as will also be said by us: Your name is ointment poured out. Therefore the maidens have loved you, and have drawn you. We will run after you at the fragrance of your ointments. But come, let us raise the account back to its beginnings. For thus the exposition of our thoughts will proceed directly to what is fitting. A calf, then, and a ram were brought for sacrifice on behalf of Aaron; and two goats from the people, and indeed also a ram for a whole burnt offering. For it is written as follows: And lots for the goats: one for the Lord, and the other for the scapegoat. And what the mystery concerning them might be, it is necessary to say. Some, then, think that one of the goats is given and sent away to some scapegoat and unclean demon in the desert, but we say that this opinion is full of absurd superstition and will not be free from the charges that come upon the error of the Greeks. Rather—for I would add, without any hesitation, the still greater point—we will find the law introducing inequality of reasonings, an instigator of sin against God, although the error of polytheism in many ways","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":571,"ref":"p571","source":"ἐξέλκοντα, καὶ τὸν ἕνα τε καὶ φύσει παραδεικνύντα τῶν ὅλων Κύριον, καὶ ἐπὶ τὴν τῆς ἀληθείας ἐπίγνωσιν παιδαγωγεῖν εἰωθότα. Φαίη γὰρ ἄν τις εὐθὺς τῶν ὀρθὰ φρονεῖν εἰωθότων· Ἀνθότου προστέταχεν ἀνεῖσθαί τε καὶ ἀπονέμεσθαι καθάπερ τινὰ θυσίαν πονηρᾷ καὶ ἀντικειμένῃ δυνάμει τὸν Θεὸν προσκεκομισμένον, φημὶ δὴ τὸν χίμαρον; Τί δὲ καὶ εὑρήσομεν τῶν ἀναγκαίων εἰς ὄνησιν πεπραχότα τὸν Ἀαρὼν, ὅτε τὰς χεῖρας ἐπιτιθεὶς τῷ τράγῳ, κατηγόρευε τὰς ἁμαρτίας τῶν υἱῶν Ἰσραήλ; Ἆρα οὐκ ἂν νοοῖτο τῆς ἀνωτάτω λοιπὸν ἐμβροντησίας τὸ χρῆμα μεστὸν, καὶ δυσσεβείας Ἑλληνικῆς, καὶ λογισμῶν σκαιότητος οὐκ ἀπηλλαγμένον; Καὶ τίσιν ἢ πῶς ἀμφίλογον ἔτι τό γε οὕτω κατηῤῥωστηκὸς ἐναργῆ τὴν κατάῤῥησιν; γʹ. Τί οὖν ἄρα τὸ δρώμενον ἦν; Δύο μὲν γὰρ παρεκομίζοντο χίμαροι καλοί τε καὶ ἰσομεγέθεις ἀλλήλοις, ἄμφω τε ἰσήλικες, ὁμόχροοί τε καὶ κατ' οὐδένα τρόπον παθόντες τὴν ἐμπηρίαν· κλῆροι δὲ λοιπὸν ἐγράφοντο δύο, τὰ τῶν χιμάρων ὀνόματα, κατά γε τὸ τῷ νομοθέτῃ δοκοῦν εὖ μάλα κατασημαίνοντες. Εἷς μὲν γὰρ ὠνομάζετο Κύριος· ἕτερος δὲ Ἀποπομπαῖος. Ὡς οὖν, τῶν τράγων ὠνομασμένων, τοῦ μὲν ἑνὸς, Κυρίου, τοῦ δὲ ἑτέρου, Ἀποπομπαίου· διά τοι τὸ ἀποπέμπεσθαι· τοὔνομα γὰρ ἐντεῦθεν αὐτῷ, δαίμονα δὲ οὐχὶ τὸν Ἀποπομπαῖον, αὐτὸ δὲ τὸ ζῶον νοήσομεν εἰρῆσθαι. Καὶ ὁ μὲν Κύριος, τοῦτο γὰρ τῶν χιμάρων ἑνὶ ἦν ὄνομα, ὡς ἔφην, ἰσοπρεπῶς ἐσφάζετο. Ἡγίαζε δὲ τῷ αἵματι τὴν ἐσωτάτην σκηνὴν, καὶ μὴν καὶ αὐτὸ τὸ ἔξω τε καὶ τῶν καρπωμάτων θυσιαστήριον, ἐφ' ᾧ καὶ τὰς κατὰ νόμον ἐτέλουν θυσίας.","english":"drawing them out, and showing forth the one who is both by nature Lord of all, and accustomed to lead them as a pedagogue to the knowledge of the truth. For one of those accustomed to think rightly might say at once: Has God commanded that a goat be bought and distributed as though some sacrifice offered to a wicked and opposing power—I mean the goat? And what shall we find Aaron doing that was necessary for benefit, when, laying his hands on the goat, he confessed the sins of the children of Israel? Is not this matter, then, to be understood as full of the utmost folly, and of Greek impiety, and not free from the crookedness of reasoning? And for whom, or how, is that which is so utterly diseased still ambiguous, when its refutation is so clear? 3. What, then, was the thing being done? Two goats were brought, good and equal in size to one another, both of the same age, of the same color, and in no way having suffered blemish; and then two lots were written, the names of the goats, signifying very clearly according to the lawgiver's intent. For one was named \"Lord\"; the other \"Apopompaeus\" (the Scapegoat). So then, when the goats had been named—one \"Lord,\" the other \"Apopompaeus,\" because it was sent away (for from this it has its name)—we shall understand that not the demon Apopompaeus, but the living creature itself was meant. And the one called \"Lord\"—for this was the name of one of the goats, as I said—was sacrificed in equal honor. And he sanctified with its blood the innermost tabernacle, and indeed also the outer altar of burnt offerings, on which they also performed the sacrifices according to the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":572,"ref":"p572","source":"Ὅ γε μὴν ἕτερος, τουτέστιν, ὁ Ἀποπομπαῖος, εἰς τὴν ἄβατον ἐξεπέμπετο, κατηγορευκότος ἐπ' αὐτῷ τοῦ Ἀαρὼν τὰς ἁμαρτίας τῶν υἱῶν Ἰσραήλ. Σημαίνεται δὲ δι' ἀμφοῖν ὁ Χριστός· ἀποθανὼν μὲν, ὡς ἄνθρωπος, καὶ τεθυμένος ὑπὲρ ἡμῶν, ὡς ἐν εἴδει τράγου. Ἐσφάζετο γὰρ εἰς ἄφεσιν ἁμαρτιῶν ὁ χίμαρος, ἁγιάζων δὲ τὴν Ἐκκλησίαν, ὡς ἐν τύπῳ νοουμένην τῆς ἐσωτάτης σκηνῆς· καὶ μὴν καὶ αὐτοὺς τοὺς ἐν νόμῳ. Ἡγιάζετο γὰρ, ὡς ἔφην, τῷ αἵματι τοῦ χιμάρου καὶ αὐτὸ τὸ κατὰ νόμον θυσιαστήριον. Χωρὶς δὲ πάσης ἀντιλογίας, τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται. Οὐκοῦν ἐν νόμῳ τὸ τέλειον, οὐδ' ἂν ἔχῃ τὸ ἁγιάζειν δύνασθαί τινας ἡ κατὰ νόμον λατρεία. Δεῖται γὰρ ἀναγκαίως ὡς τελειοῦν ἰσχύοντος, τοῦ Χριστοῦ, καὶ ἁγιάζοντος τῷ ἰδίῳ αἵματι τοὺς τὴν νομικὴν λατρείαν ἐπιτηδεύοντας. Τοιγάρτοι καὶ ὁ θεσπέσιος Παῦλος περὶ ἑαυτοῦ τε καὶ τῶν ἐκ περιτομῆς κεκλημένων, οὕτω πού φησιν· Εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου, εἰ μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ. Καὶ ἡμεῖς εἰς Ἰησοῦν Χριστὸν ἐπιστεύσαμεν, ἵν' ἔχοιμεν δηλονότι τὴν παρ' αὐτοῦ δικαίωσιν. Οὐκοῦν τέθυται μὲν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, κατὰ τὰς Γραφάς· ἀνεβίω δὲ αὖ, καὶ εἰς τὴν ἀνθρώποις ἄβατον ἀπεδήμησεν χώραν, τουτέστι, τὸν οὐρανὸν, ἀποβαστάζων ὥσπερ τὰς ἁμαρτίας ἡμῶν. Αὐτὸς γὰρ, πού φησιν, τὰς ἁμαρτίας ἡμῶν αἴρει, καὶ περὶ ἡμῶν ὀδυνᾶται. Τοῦτο, οἶμαι, ἔστιν ὁ Ἀποπομπαῖος. Ἀπεπέμπετο μὲν γὰρ, ὥσπερ ἐκ τῶν καθ' ἡμᾶς εἰς τὴν ἄνω πόλιν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ Θεοῦ ὑπὲρ ὑμῶν. Καὶ πρὸς τοῦτο ἡμᾶς ἐμπεδοῖ γράφων ὁ μακάριος Ἰωάννης·","english":"The other, that is, the scapegoat, was sent out into the inaccessible place, Aaron having confessed over it the sins of the sons of Israel. By both is Christ signified: having died, as a man, and having been sacrificed for us, as in the form of a goat. For the kid was slain for the remission of sins, and sanctifying the Church, understood as in a type of the innermost tabernacle; and indeed also those themselves under the law. For it was sanctified, as I said, by the blood of the kid, and even the altar according to the law. But without any contradiction, the lesser is blessed by the greater. Therefore the perfect is not in the law, nor could the worship according to the law have the power to sanctify anyone. For it needs necessarily Christ, as the one able to perfect, and sanctifying by his own blood those who practice the legal worship. Wherefore also the divine Paul, concerning himself and those called from the circumcision, says somewhere thus: Knowing that a man is not justified by works of the law, except through faith in Jesus Christ. And we believed in Jesus Christ, in order that we might have, clearly, the justification from him. Therefore he has been sacrificed for our sins, according to the Scriptures; and he rose again, and departed to a land inaccessible to men, that is, heaven, carrying up, as it were, our sins. For he, it says somewhere, bears our sins, and is in pain for us. This, I think, is the scapegoat. For he was sent away, as it were, from among us to the city above, now to appear before the face of God for you. And the blessed John confirms us in this, writing:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":573,"ref":"p573","source":"Τεκνία, ταῦτα γράφω ὑμῖν, ἵνα μὴ ἁμάρτητε. Καὶ ἐὰν δέ τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν Πατέρα, Ἰησοῦν Χριστὸν δίκαιον. Καὶ αὐτὸς ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον, ἀλλὰ καὶ περὶ τοῦ ὅλου κόσμου. Ἀρεστὸν οὖν, ὅτι διεσμήγμεθα μὲν ἐν Χριστῷ, καὶ τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν. Αὐτὸς δέ ἐστι παράκλητος ὑπὲρ ἡμῶν, καὶ εἰς τὴν ἀνθρώποις ἄβατον ἀναπεφοίτηκε χώραν, ἧς ἂν εἴη τύπος ἡ ἔρημος. Πρόδρομος γὰρ ὑπὲρ ἡμῶν εἰσῆλθεν εἰς τὸν κόσμον, καὶ αὐτὸς ἡμῖν ἐνεκαίνισε τὴν ὁδὸν, πρόσφατον καὶ ζῶσαν, καὶ εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος. Ἀποπομπαῖος ἄρα Χριστὸς, ὡς ἐν εἴδει τράγου φέρων ἡμῶν τὰς ἁμαρτίας. Χίμαρος γὰρ, ὡς ἔφην, ὑπὲρ ἁμαρτιῶν ἐσφάζετο. Ἡ δὲ τῶν χιμάρων εἰς τὸ πᾶν ὁτιοῦν ἰσότης τε καὶ ὁμοίωσις τὸν αὐτὸν ὄντα παρέδειξεν αἰνιγματωδῶς. Ἐπειδὰν γὰρ οὐκ ἦν τὸν σφαγέντα χίμαρον\n\nἀναβιῶναι πάλιν, ἔδοξε γὰρ τερατοποιΐα τις εἶναι τὸ χρῆμα, καὶ ἕτερον οὐδέν. Ἀφιλόκομπον δὲ τὸ Θεῖον ἀεὶ, καίτοι πάντα παραδόξως ἐνεργεῖν ἰσχύον. Ταύτῃτοι καὶ οἰκονομικῶς δύο παρελαμβάνοντο, τὴν πρὸς ἀλλήλους ἐμφέρειαν ἰσοπαλῆ τε καὶ ἀνεπίληπτον ἔχοντες. Καθάπερ ἀμέλει καὶ ἐπὶ καθαρισμοῦ τοῦ λεπροῦ, δύο πάλιν ὀρνίθια παρακομίζεσθαι δεῖν κεχρησμῴδηκεν ὁ νομοθέτης· ὧν τὸ μὲν ἐσφάζετο, θάτερον δὲ ἀνεῖται κατὰ τὴν ἔρημον. Διὰ μυρίων γὰρ ὅσων ἡμᾶς ἐναργεστάτων παραδειγμάτων ἐκπεπαίδευκεν ὁ νόμος τοῦ Χριστοῦ μυστήριον· δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα καὶ τὸ κράτος σὺν ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Little children, I write these things to you so that you may not sin. And if anyone sins, we have an advocate with the Father, Jesus Christ the righteous. And he himself is the propitiation for our sins, and not for ours only, but also for the whole world. It is pleasing, then, that we have been marked in Christ, and by his wound we have been healed. He himself is our advocate, and he has gone up into a place inaccessible to men, of which the desert would be a type. For as a forerunner on our behalf he entered into the world, and he himself inaugurated for us the way, new and living, and entering into the inner part of the veil. Christ, then, is the scapegoat, bearing our sins in the form of a goat. For the kid, as I said, was slaughtered for sins. But the equality and likeness of the kids, whatever it may be, showed in riddling fashion that he is the same. For since it was not possible for the kid that was slaughtered to come back to life—for that would have seemed to be some working of wonders, and nothing else—and since the Divine is always free from ostentation, although it is able to accomplish all things paradoxically, for this reason also, by economy, two were taken, having a likeness to one another that was evenly balanced and blameless. Just as, indeed, in the cleansing of the leper, the lawgiver again declared by oracle that two birds must be brought; of which the one was slaughtered, and the other was sent away into the desert. For through countless most vivid examples the law has trained us in the mystery of Christ; through whom and with whom be glory and power to God and the Father, with the Holy Spirit, now and always, and to the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":574,"ref":"p574","source":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΚΥΡΙΛΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ, ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΟΥΣ ΑΡΙΘΜΟΥΣ ΒΙΒΛΙΟΝ.\n\nΠερὶ Χριστοῦ καὶ τῆς Ἰουδαίων Συναγωγῆς. Ἀπηνῆ καὶ ἄγροικον ἐπὶ Χριστὸν τὴν γλῶτταν ἀνέντες οἱ τάλανες Ἰουδαῖοι, κατὰ πολλοὺς ἂν ἁλοῖεν τρόπους. Γέγονε δὲ ὅτι τὸ χρῆμα αὐτοῖς οὐκ ἀζήμιον, εἰδείη τις ἂν καὶ ἐξ αὐτῶν τῶν συμβεβηκότων. Ὁ γὰρ πρωτότοκος Ἰσραὴλ, καὶ δόξαν ἔχων τὴν ἐπὶ τῷδε περιφανῆ, ὁ ἀγαπητὸς καὶ ἀπόλεκτος, ὀπίσω τέθειται τῶν ἐθνῶν, καὶ γέγονεν ἐν ἐσχάτοις, μᾶλλον δὲ ἐν παντὶ κακῷ. Καὶ τοῦτο αὐτοῖς προανεφώνει Κύριος, διὰ Ὠσηὲ λέγων· Οὐαὶ αὐτοῖς, ὅτι ἀπεδήμησαν ἀπ' ἐμοῦ. Δείλαιοί εἰσιν, ὅτι ἠνόμησαν εἰς ἐμέ. Ἐγὼ δὲ ἐλυτρωσάμην αὐτούς· αὐτοὶ δὲ κατελάλησαν κατ' ἐμοῦ ψευδῆ. Οὐδὲν γὰρ αὐτῶν ἐστιν ἀπηχὲς εἰς λόγους, ὃ μὴ τετολμήκασιν εἰπεῖν. Δεδυσφημήκασι γὰρ, οὐκ ἐννοοῦντες τὸ γεγραμμένον· Θάνατος καὶ ζωὴ ἐν χειρὶ γλώσσης· Οἱ δὲ κρατοῦντες αὐτῆς, ἔδονται τοὺς καρποὺς αὐτῆς. Ἐπειδὴ δὲ πεπαρῳνήκασιν εἰς αὐτὸν, ἀχάλινον εἰς συκοφαντίαν τὴν γλῶσσαν ἀνέντες, καθάπερ ἔφην ἀρτίως· ταύτῃτοι καὶ τῆς εἰς αὐτὸν ἐλπίδος διωλισθήκασι, καὶ δὴ μὴ ἀκουόντων λέγοντος· Οὗτος ὁ κλῆρός σου, καὶ ἡ μερίς σου, τοῦ ἀπειθεῖν ὑμᾶς ἐμοὶ, λέγει Κύριος. Οὐκοῦν ὅτι γλωσσαλγίας ἐγκλήμασι γεγονότες ἔνοχοι, καὶ τῆς εἰς Χριστὸν παροινίας πικρὰς ἔμελλον ἀποτιννύναι δίκας, καὶ ἐκ τῶν γεγραμμένων ἐν τοῖς Ἀριθμοῖς εὖ μάλα συνθήσομεν. Ἔχει δὲ οὕτως· Καὶ ἐλάλησεν Μαριὰμ καὶ Ἀαρὼν κατὰ Μωσῆ, ἕνεκεν τῆς γυναικὸς τῆς Αἰθιοπίσσης, ἣν ἔλαβε Μωσῆς, ὅτι γυναῖκα Αἰθιόπισσαν ἔλαβε. Καὶ εἶπον·","english":"OF OUR FATHER AMONG THE SAINTS CYRIL, ARCHBISHOP OF ALEXANDRIA, GLAPHYRA ON THE BOOK OF NUMBERS.\n\nConcerning Christ and the Synagogue of the Jews. The wretched Jews, who have loosed a harsh and boorish tongue against Christ, would be convicted in many ways. That this matter was not without penalty for them, one may know even from the events themselves. For Israel, the firstborn, who had a glory conspicuous in this regard, the beloved and chosen, has been put behind the nations, and has become last, or rather in every evil. And the Lord foretold this to them, saying through Hosea: Woe to them, for they have departed from me. They are miserable, for they have acted lawlessly against me. But I redeemed them; yet they spoke false things against me. For nothing of theirs is unspoken in words that they have not dared to say. For they have blasphemed, not understanding what is written: Death and life are in the hand of the tongue; and those who hold it will eat its fruits. And since they have raged drunkenly against him, loosing an unbridled tongue to slander, as I said just now, for this reason they have also slipped away from the hope in him, and indeed, since they do not hear him saying: This is your lot, and your portion, that you disobey me, says the Lord. Therefore, since they have become liable to charges of idle babbling, and were about to pay bitter penalties for their drunken insolence against Christ, we shall also establish this very well from what is written in Numbers. It reads as follows: And Miriam and Aaron spoke against Moses, because of the Ethiopian woman whom Moses had taken, because he had taken an Ethiopian woman. And they said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":575,"ref":"p575","source":"Μὴ Μωσῇ μόνῳ ἐλάλησε Κύριος; Οὐχὶ καὶ ἡμῖν ἐλάλησε; Καὶ ἤκουσε Κύριος. Καὶ ὁ ἄνθρωπος Μωσῆς πρᾶος σφόδρα παρὰ πάντας ἀνθρώπους τοὺς ὄντας ἐπὶ τῆς γῆς. Καὶ εἶπε Κύριος παραχρῆμα πρὸς Μωσῆν, καὶ Ἀαρὼν, καὶ Μαριάμ· Ἐξέλθετε ὑμεῖςοἱ τρεῖς εἰς τὴν σκηνὴν τοῦ μαρτυρίου. Καὶ ἐξῆλθον οἱ τρεῖς εἰς τὴν σκηνὴν τοῦ μαρτυρίου. Καὶ κατέβη Κύριος ἐν στύλῳ νεφέλης, καὶ ἔστη ἐπὶ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου· καὶ ἐκλήθησαν Ἀαρὼν καὶ Μαριὰμ, καὶ ἐξῆλθον ἀμφότεροι. Καὶ εἶπε πρὸς αὐτοὺς Κύριος· Ἀκούσατε τὸν λόγον μου. Ἐὰν γένηται ὑμῖν προφήτης Κυρίῳ, ἐν ὁράματι αὐτῷ γνωσθήσομαι, καὶ ἐν ἐνυπνίῳ λαλήσω αὐτῷ. Οὐχ οὕτως ὡς ὁ θεράπων μου Μωσῆς ἐν ὅλῳ μου τῷ οἴκῳ πιστός ἐστι. Στόμα κατὰ στόμα λαλήσω αὐτῷ ἐν εἴδει, καὶ οὐ δι' αἰνιγμάτων, καὶ τὴν δόξαν μου εἶδε. Καὶ διὰ τί οὐκ ἐφοβήθητε καταλαλῆσαι κατὰ τοῦ θεράποντός μου Μωσῆ. Καὶ ὀργὴ θυμοῦ Κυρίου ἐπ' αὐτοῖς, καὶ ἀπῆλθον· καὶ ἡ νεφέλη ἀπέστη ἀπὸ τῆς σκηνῆς· καὶ ἰδοὺ Μαριὰμ λεπρῶσα ὡσεὶ χιών. Καὶ ἐπέβλεψεν Ἀαρὼν πρὸς Μαριὰμ, καὶ ἰδοὺ λεπρῶσα. Καὶ εἶπεν Ἀαρὼν πρὸς Μωσέα; Δέομαι, Κύριε, μὴ συνεπιθῇ ἡμῖν ἁμαρτίαν, δι' ὅτι ἠγνοήσαμεν καθ' οὗ ἡμάρτομεν. Μὴ γένηται ἡμῖν ὡς ἴσον θανάτου, ὡσεὶ ἔκτρωμα","english":"Did the Lord speak to Moses alone? Did he not also speak to us? And the Lord heard. And the man Moses was very meek, beyond all the men who were on the earth. And the Lord spoke at once to Moses, and Aaron, and Mariam: You three, come out to the tent of testimony. And the three came out to the tent of testimony. And the Lord came down in a pillar of cloud, and stood at the doors of the tent of testimony; and Aaron and Mariam were called, and both came out. And the Lord said to them: Hear my word. If there arises among you a prophet to the Lord, I will be made known to him in a vision, and I will speak to him in a dream. Not so with my servant Moses, who is faithful in all my house. Mouth to mouth I will speak to him in appearance, and not through riddles, and he has seen my glory. And why were you not afraid to speak against my servant Moses? And the anger of the Lord's wrath was upon them, and they departed; and the cloud withdrew from the tent; and behold, Mariam was leprous like snow. And Aaron looked toward Mariam, and behold, she was leprous. And Aaron said to Moses: I beg you, Lord, do not lay sin upon us, because we were ignorant of that against which we sinned. Let it not be to us as equal to death, like a miscarriage","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":576,"ref":"p576","source":"πορευόμενον ἐκ μήτρας μητρὸς, καὶ κατεσθίει τὸ ἥμισυ τῶν σαρκῶν αὐτῆς. Καὶ ἐβόησε Μωσῆς πρὸς Κύριον, λέγων· Ὁ Θεὸς, δέομαί σου, ἴασαι αὐτήν. Καὶ εἶπε Κύριος πρὸς Μωσῆν· Εἰ ὁ πατὴρ αὐτῆς πτύων ἐνέπτυσεν εἰς τὸ πρόσωπον αὐτῆς, οὐκ ἐντραπήσεται; Ἑπτὰ ἡμέρας ἀφορισθήσεται ἔξω τῆς παρεμβολῆς. Καὶ μετὰ ταῦτα εἰσελεύσεται. Καὶ ἀφωρίσθη Μαριὰμ ἔξω τῆς παρεμβολῆς ἑπτὰ ἡμέρας, καὶ ὁ λαὸς οὐκ ἐξῆρεν, ἕως οὗ ἐκαθαρίσθη Μαριάμ. Συγγενῆ μὲν οὗν καὶ ταῦτα τοῖς ἤδη προειρημένοις. Τῆς γὰρ ἐν ἐκείνοις θεωρίας οὐ λίαν ἀπῴκισται, ἀδελφὴν δὲ ὥσπερ καὶ συμφυᾶ τὴν διάνοιαν ἔχει. Λαλεῖ γὰρ καὶ αὐτὰ τὸ μυστήριον, καὶ τῆς Ἰουδαίων Συναγωγῆς τὴν ἐφ' οἷς εἰς αὐτὸν πεπαρῴνηκεν ἀτιμίας εἰσφέρει. Διαλλάττει δέ πως κατὰ μέρος βραχὺ τῶν πλημμελημάτων ὁ τρόπος. Ἐλεπροῦτο μὲν γὰρ ἐν ἐκείνοις ἡ Συναγωγὴ, καὶ ἀκάθαρτος ἦν, πολλοῖς καὶ διαφόροις πταίσμασιν ἑαυτὴν καταφθείρουσα. Ἐν δὲ τούτοις, μόνης ἡμῖν τῆς εἰς Χριστὸν παροινίας ὁ λόγος ἀναπλάττει τὰ ἐγκλήματα, καὶ τῆς μὲν Ἰουδαίων ἀλαζονείας διαγράφει τὸ φύσημα, καταδεικνύει δὲ τὴν πραότητα τοῦ λέγοντος· Μάθετε ἀπ' ἐμοῦ ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ. Πρὸς δὲ τούτοις ἔτι καὶ τὴν τοῦ τὰ δίκαια κρίνοντος εἰσκομίζει φιλανθρωπίαν μὴ μέχρι παντὸς, μηδὲ ἀπέραντόν τινα τὴν ὀργὴν τοῖς πλημμελοῦσιν ἐπάγοντος· ἀλλὰ μοττοῦντος μετὰ τὸ πλῆξαι, σώζοντός τε καὶ ὑγιάζοντος. Ὡς μὲν οὖν ἐν κεφαλαίῳ ἐν ὀλίγοις εἰπεῖν ὅλως ἐν τούτοις ὁ τῶν προκειμένων διανένευκε σκοπός.","english":"going out from his mother's womb, and it devours half of her flesh. And Moses cried out to the Lord, saying: O God, I beseech you, heal her. And the Lord said to Moses: If her father, spitting, had spat in her face, would she not be ashamed? Seven days she shall be set apart outside the camp. And after these things she shall come in. And Mariam was set apart outside the camp seven days, and the people did not set out until Mariam was cleansed. These things, then, are akin to those already spoken of. For the contemplation in them is not very far removed, and it has a meaning as it were sister and kindred. For these things too speak the mystery, and they bring in the dishonor of the Synagogue of the Jews for the things in which it raged against him. But the manner of the offenses differs somewhat, in part, a little. For in those things the Synagogue was leprous, and was unclean, corrupting itself with many and various trespasses. But in these, the account molds for us the charges of the drunkenness against Christ alone, and it describes the swelling of the Jews' arrogance, and it demonstrates the meekness of the one who says: Learn from me that I am meek and lowly in heart. And in addition to these things, it also brings in the philanthropy of the one who judges just things, not bringing anger upon those who trespass to the very end, nor something endless, but measuring it out after the blow, saving and healing. So then, to speak in summary in few words, in these things the aim of the things set before us has altogether inclined.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":577,"ref":"p577","source":"Διαλαβόντες δὴ ἀνὰ μέρος τῶν εἰρημένων ἕκαστον, τὸν ἐν αὐτοῖς λανθάνοντα διαπτύξωμεν νοῦν, θύραν τῷ λόγῳ διανοιγνύντος Θεοῦ τοῦ λέγοντος τοῖς ἐλπίζουσιν ἐπὶ αὐτόν· Καὶ δώσω σοι θησαυροὺς σκοτεινοὺς, ἀποκρύφους, ἀοράτους ἀνοίξω σοι. βʹ. Κατειρήκασι τοίνυν τοῦ πανσόφου Μωσέως Ἀαρών τε καὶ Μαριὰμ ἕνεκεν τῆς γυναικὸς τῆς Αἰθιοπίσσης ἣν ἔλαβε, καὶ εἶπαν· Μὴ Μωσῇ μόνῳ ἐλάλησε Κύριος; Οὐχὶ καὶ ἡμῖν ἐλάλησε; Δύο ταῦτα τῆς κατὰ Μωσέως φλυαρίας τὰ ἐγκλήματα, πρῶτον μὲν, ὅτι γυναῖκα, φημὶ, τὴν Αἰθιόπισσαν ἔλαβε· πρὸς δὲ τοῦτο δεύτερον, τὸ εἰπεῖν· Μὴ Μωσῇ μόνῳ ἐλάλησε Κύριος, οὐχὶ καὶ ἡμῖν ἐλάλησεν; Ἐν μὲν γὰρ τῷ πρώτῳ παρανομίας ὑπομένει γραφήν· ἐν δὲ τῷ δευτέρῳ, τὸ μὴ ἐν μεγάλοις σφόδρα τεθεῖσθαι λέγεται, μήτε μὴν ἐξαίρετόν τινα παρὰ τοὺς ἄλλους ἐσχηκέναι τὴν χάριν, εἴ γε καὶ ἑτέροις ὁρᾶται λαλήσας Θεός. Ἐροῦμεν δὲ κατὰ τάξιν, τῷ πρώτῳ κατηγορήματι τὸν πρῶτον ἀπονέμοντες λόγον· οὕτω τε πάλιν ἐντεῦθεν τὰ ἐκ τῶν τύπων εἰς αὐτὸν ἤδη μεταληψόμεθα τὸν Χριστόν. Γυναῖκα μὲν τοίνυν ἠγάγετο καὶ πάλαι Μωσῆς, καὶ σύνοικον τὴν Μαδιανίτιδι ἐποιήσατο, τὴν Ἰοθὸρ θυγατέρα φημί· χρόνου δὲ παριππεύσαντος οὐ μικροῦ τὴν Αἰθιόπισσαν ἐπεγάμει, καὶ ἀλλογενῆ καὶ μέλαιναν. Καίτοι τοῦ νομοθέτου σαφῶς διαγγέλλοντος, μὴ χρῆναι τοῖς ἀλλογενέσιν ὅλως ἐπιμίσγεσθαι τοὺς υἱοὺς Ἰσραήλ. Οὕτως γὰρ γέγραπται· Τὴν θυγατέρα σου οὐ δώσεις τῷ υἱῷ αὐτοῦ, καὶ τὴν θυγατέρα αὐτοῦ οὐ λήψῃ τῷ υἱῷ σου.","english":"Having taken up each of the things said in turn, let us unfold the meaning hidden in them, with God opening the door to the word for those who hope in him, who says: And I will give you dark treasures, hidden things, unseen I will open to you. 2. Aaron and Miriam therefore spoke against the all-wise Moses because of the Ethiopian woman whom he had taken, and they said: Did the Lord speak to Moses alone? Did he not also speak to us? These are the two charges of their foolish talk against Moses: first, that he took, I say, the Ethiopian woman; and second to this, that they said: Did the Lord speak to Moses alone, did he not also speak to us? For in the first he submits to a charge of transgression; in the second, he is said not to have been placed among the very great, nor to have received grace as something exceptional compared with others, if indeed God is seen to have spoken to others as well. We will speak in order, assigning the first account to the first accusation; and so again from here we will transfer the things from the types to Christ himself. Moses therefore also long ago took a wife, and made the Midianite woman his companion, I mean the daughter of Jethro; and when no small time had passed, he married the Ethiopian woman, both foreign and black. And yet the lawgiver clearly proclaims that the sons of Israel ought not to intermingle at all with foreigners. For thus it is written: You shall not give your daughter to his son, and you shall not take his daughter for your son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":578,"ref":"p578","source":"Ἐπὶ τούτοις ὡς παρανομίας ὁ μέγας κρίνεται Μωσῆς, ὑπό τε τοῦ Ἀαρὼν καὶ τῆς Μαριὰμ, οὐ νενοηκότων, κατὰ τὸ εἰκὸς, καὶ δι' αὐτοῦ πάλιν ὡς ἐν τύπῳ τὸ καλῶς οἰκονομηθὲν μυστήριον, ὅπερ ἤδη φανερὸν ὡς ἔνι καταστήσομεν, τὴν τοῦ πράγματος φύσιν εἰς αὐτὸν εὖ μάλα κατασκευάζοντες τὸν Χριστὸν, ᾧ καὶ νῦν τε Μωσέως περιθήσομεν πρόσωπον. Νομοθέτης γὰρ ὁ Χριστὸς, καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων, ὥσπερ οὖν ἦν ἀμέλει κἀκεῖνος. Ἐπεὶ καὶ οὗτος ἡμῖν κατεσήμαινε λέγων· Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ Θεὸς ὑμῶν ἐκ τῶν ἀδελφῶν ὑμῶν, ὡς ἐμέ. Εἰς δέ γε τὸ σχῆμα τῆς Ἰουδαίων ἱερωσύνης Ἀαρὼνληφθήσεται, καὶ ἀναπληρώσει τῆς Συναγωγῆς τὸ πρόσωπον ἡ Μαριάμ. Κατηγόρευσαν τοίνυν τοῦ Σωτῆρος ἡμῶν Χριστοῦ καὶ οἱ τῶν Ἰουδαίων πρεσβύτεροι, καὶ αὐτὴ δὲ μετ' ἐκείνων ἡ Συναγωγὴ, τὴν τῶν θείων ἐνταλμάτων παράβασιν ἐγκαλοῦντες αὐτῷ, διά γε τοῦ λέγειν· Εἰ ἦν οὗτος παρὰ Θεοῦ ὁ ἄνθρωπος, οὐκ ἂν ἔλυε τὸ Σάββατον. Διεπρίοντο δὲ καὶ καθ' ἕτερον τρόπον, ὅτι τὴν μέλαιναν, τουτέστι, τὴν ἐξ ἐθνῶν Ἐκκλησίαν, ἐμνηστεύετο,","english":"For these things great Moses is judged as a transgressor, by Aaron and Miriam, who had not understood, as is likely, even through him again as in a type the well-ordered mystery, which we shall now make clear as far as possible, establishing the nature of the matter very well in Christ himself, to whom we shall now also assign the person of Moses. For Christ is the lawgiver, and mediator between God and men, just as indeed that man also was. Since he too signified to us, saying: The Lord your God will raise up for you a prophet from your brothers, like me. And for the figure of the Jewish priesthood Aaron will be taken, and Miriam will fill the person of the Synagogue. Therefore the elders of the Jews also accused our Savior Christ, and the Synagogue herself with them, charging him with transgression of the divine commandments, by saying: If this man were from God, he would not have broken the Sabbath. And they were also torn apart in another way, because he was betrothing the black one, that is, the Church from the Gentiles,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":579,"ref":"p579","source":"καὶ ἐπεγάμει τρόπον τινὰ τῇ πρώτῃ, τουτέστι τῇ Ἰσραηλίτιδι, ἥτις ἦν πάλιν ἡ Συναγωγή. Ὅτι δὲ διεπρίοντο καταλυομένων αὐτοῖς, τῶν ἐξ εἰκαίας ἐπιτηρήσεως ἐθῶν, ἣ καὶ τῶν ἐν τύποις λαληθέντων διὰ Μωσέως, οὐ χαλεπὸν συνιδεῖν τὸν ἅπαξ τοῖς εὐαγγελικοῖς ὁμιλοῦντα συγγράμμασιν. Ὅτι δὲ πάλιν ἐμνηστεύετο τὴν ἐξ ἐθνῶν Ἐκκλησίαν, μελαινομένην ἔτι διὰ τὸ ἐν γνώσει καὶ τρόποις σκοτεινόν· οὔπω γὰρ ἦν ἐν αὐτῇ τὸ φῶς τὸ ἀληθινὸν, τὸ καταλαμπρύνειν καὶ καταλευκαίνειν εἰδὸς, συλλέξαιτο μὲν ἄν τις καὶ λίαν εὐκόλως τὴν ἐκ προφητῶν ἀπόδειξιν. Πρεπωδέστερον δέ μοι φαίνεται διὰ τῆς τοῦ Σωτῆρος οἰκονομίας ἐπιδεικνύειν αὐτό. Οὐκοῦν ἀλλογενέσι μὲν οὖσι τοῖς Σαμαρείταις ἐκήρυττε, καὶ ἀρχὴν ὥσπερ τινὰ καὶ θεμέλιον τῆς τῶν ἐθνῶν Ἐκκλησίας ἐν ἐκείνοις προκατεβάλλετο. Ὅτι δὲ ἦσαν ἀλλογενεῖς καὶ τῆς ἐξ Ἰσραὴλ ἀγέλης ἐξηυλισμένοι, κατίδοι τις ἂν κἀντεῦθεν ἀπονητί. Τοὺς γὰρ ἑαυτοῦ μαθητὰς καταγγέλλοντας ἐκπέμπων τῶν οὐρανῶν βασιλείας τὸ κήρυγμα· Μὴ ἀπέλθητε, φησὶν, εἰς ὁδὸν ἐθνῶν, καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε. Πορεύεσθε μᾶλλον πρὸς τὰ ἀπολωλότα πρόβατα τοῦ οἴκου Ἰσραήλ. Ὁρᾷς ὅπως ἔξωθεν τέθεικεν ἐκείνους τῶν προβάτων τοῦ οἴκου Ἰσραήλ; Οὐκοῦν οὔπω μὲν τῶν τῆς ἰσραηλίτιδος ἀποφοιτήσας γάμων, τουτέστι τῆς Συναγωγῆς ἔτι δέ πως αὐτῇ δοκῶν συνοικεῖν, ἐπεμνηστεύετο τρόπον τινὰ, καὶ ἐπεγάμει τὴν μέλαιναν τὴν ἀλλογενῆ, τουτέστι, τὴν ἐξ ἐθνῶν Ἐκκλησίαν. Διὰ τοῦτο καὶ πρὸς Ἰουδαίους διαλεγόμενος ἔφασκε· Καὶ ἄλλα πρόβατα ἔχω, ἂ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης, κἀκεῖνά με δεῖ ἀγαγεῖν·","english":"And he was, in a manner, marrying the first, that is, the Israelite woman, who was again the Synagogue. That they were pierced through with grief when the customs arising from their casual observance were abolished, and also the things spoken in types through Moses, it is not hard to perceive for one who has once associated with the evangelical writings. That he was again betrothing the Church from the Gentiles, still blackened by reason of what was dark in knowledge and manners—for the true light was not yet in her, which knows how to illumine and make white—one might gather the proof from the prophets very easily. But it seems to me more fitting to demonstrate it through the economy of the Savior. Accordingly, he preached to the Samaritans, who were of alien race, and as it were laid down beforehand in them a beginning and foundation of the Church of the Gentiles. That they were of alien race and estranged from the flock of Israel, one might see from this without effort. For when he sent out his own disciples proclaiming the kingdom of heaven, he says: Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. Go rather to the lost sheep of the house of Israel. Do you see how he has placed them outside the sheep of the house of Israel? Therefore, not yet having departed from the marriages of the Israelite woman, that is, the Synagogue, but still seeming in some way to dwell with her, he was in a manner betrothing and marrying the black one, the alien, that is, the Church from the Gentiles. For this reason also, when speaking to the Jews, he said: And I have other sheep, which are not of this fold, and them also I must bring.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":580,"ref":"p580","source":"καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. Δριμύτερον δέ πως καὶ ἐξελέγχων ὡς ἀπειθεῖς ὅτε διαῤῥήδην ἀπεπυνθάνοντο λέγοντες· Εἰ σὺ εἰ Χριστὸς, εἶπε ἡμῖν παῤῥησίᾳ. Ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· Εἶπον ὑμῖν, καὶ οὐ πιστεύετε. Τὰ ἔργα ἂ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ Πατρός μου, ταῦτα μαρτυρεῖ περὶ ἐμοῦ. Ἀλλ' οὐ πιστεύετε, ὅτι οὐκ ἐστὲ ἐκ τῶν προβάτων τῶν ἐμῶν. Ἴδια γὰρ ἤδη πρόβατα τοὺς ἐξ ἐθνῶν ἀπεκάλει. Ἐφ' ᾧ καὶ λίαν οἱ Φαρισαῖοι διαπριόμενοί τε καὶ χαλεπαίνοντες, ὡς ἀγαπῶντι μὲν τοὺς ἀλλογενεῖς, παρ' οὐδὲν δὲ τὸ θεῖον ποιουμένῳ, νόμον ἐπισκήπτοντες ἔφασκον· Οὐ καλῶς ἡμεῖς λέγομεν ὅτι Σαμαρείτης εἰ σὺ, καὶ δαιμόνιον ἔχεις; Εἰ μὴ γάρ φασι τὰ Σαμαρειτῶν, εἰ μὴ φιλέλλην ἦσθα καὶ φιλαλλογενὴς, οὐκ ἂν ὅλως ἀνεμίχθης τοῖς ἐξ ἐθνῶν. Καὶ εἰ μὴ τὸ ἐν Ἕλλησι δαιμόνιον ὑπῆρχεν ἐν σοί· δαιμονιῶντας γὰρ ἐκάλουν τοὺς εἰδωλολάτρας, διὰ τὸν ἐν αὐτοῖς ὅντα διάβολον, οὐκ ἂν ἐν τῷ μηδενὶ, φασὶν, ἐποιήσω λόγῳ τῶν νομικῶν ἐνταλμάτων τὴν παράβασιν. Καὶ ὅτι μάλιστα πλήρωσις μᾶλλόν ἐστι νόμου τὰ διὰ Χριστοῦ, καὶ οὐ παράβασις, κατὰ τὸ εἰρημένον παρ' αὐτοῦ· Οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι. Ἦν γὰρ μόνου τοῦ γράμματος μετασκευὴ πρὸς ἀλήθειαν. Ὁ μὲν οὖν τῆς ἐπὶ τῇ μελαίνῃ κατηγορίας τρόπος ἐν τούτοις, καὶ ἡ τῆς ἐν Χριστῷ δυστροπίας εἰκὼν, ὡς ἐν τοῖς κατὰ Μωσέα ληφθήσεται, τὴν δὲ τούτῳ καὶ γείτονα καὶ ἀδελφὴν λοιδορίαν εἰσοίσομεν ὡς ἐκ τύπου πάλιν ἐπὶ τὸ ἀληθὲς μεταστοιχειοῦντες τῶν λεγομένων τὸν νοῦν. Οὐ γὰρ μόνῳ, φησὶ, τῷ Μωσεῖ λελάληκε Κύριος· ἀλλὰ καὶ ἡμῖν ἐλάλησεν.","english":"And there shall be one flock, one shepherd. But more sharply, and convicting them as disobedient, when they plainly inquired, saying: If you are the Christ, tell us openly. Jesus answered them: I told you, and you do not believe. The works that I do in the name of my Father, these testify concerning me. But you do not believe, because you are not of my sheep. For he was already calling those from the Gentiles his own sheep. On which account also the Pharisees, being greatly cut to the heart and enraged, as though he loved the foreigners and held the divine law of no account, charging him with the law, said: Do we not rightly say that you are a Samaritan, and have a demon? For unless, they say, you were minded toward the things of the Samaritans—unless you were a lover of Greeks and a lover of foreigners—you would not have mingled at all with those from the Gentiles. And unless the demon among the Greeks were in you—for they called the idolaters demon-possessed, because of the devil that is in them—you would not, they say, have made the transgression of the legal commandments a matter of no account. And that the things done through Christ are rather a fulfillment of the law, and not a transgression, according to what was said by him: I did not come to destroy the law, but to fulfill it. For it was a transformation of the letter alone toward the truth. The manner, then, of the accusation against the black one is in these things, and the image of the perversity that is in Christ, as will be taken up in the things according to Moses; and the reviling that is both near to this and its sister we shall introduce, again transforming the sense of the things said from the type to the truth. For not to Moses alone, he says, has the Lord spoken; but to us also he has spoken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":581,"ref":"p581","source":"Ἐξ ἀλαζονείας ὁ λόγος, ἐκ διακένου φυσήματος ἡ φωνή. Χρῆναι γὰρ δή που φρονοῦντας ὀρθῶς μὴ πάντως εἰς ἴσον ἀναβαίνειν ἐπείγεσθαι μέτρον τῷ δικαίως ἀκούσαντι· Οἶδά σε παρὰ πάντας, καὶ χάριν εὗρες παρ' ἐμοί· ἀνατιθέναι μᾶλλον τὰ ἐφ' οἷς τετίμηνται χαριστήρια, τὴν ἄνωθεν ὡρισμένην οὐχ ὑπερβαίνοντες τάξιν· οὔτε μὴν ἁρπάζοντας ἑαυτοῖς τὴν οὕτω δοθεῖσαν τιμήν. Ὅπερ ἂν νοοῖτο δικαίως τῆς ἐσχάτης ἀλαζονείας οὐκ ἀμοιροῦν. Ἀλλ' ἐννόει πάλιν τὸν μὲν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, φανερὸν τοῖς Ἰουδαίοις καθιστῶντα τοῦ Θεοῦ καὶ Πατρὸς τὸν αὐτῷ καὶ μόνῳ φυσικῶς ἐγνωσμένον σκοπὸν, καὶ λέγοντα· Ἀπ' ἐμαυτοῦ οὐ λαλῶ, 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. Εἶτα πρὸς τοῦτο πάλιν ἀποθρασύνεται\n\nμελετῶντας τοὺς ἀνόμους Γραμματεῖς τε καὶ Φαρισαίους, καὶ ἐπὶ τῷ λαλῆσαι πρὸς τοὺς πατέρας αὐτῶν τὸν Θεὸν, οὐ μετρίως ἀπαυθαδειαζομένους, ταύτης ἕνεκα τῆς αἰτίας ἀπειθεῖν ᾑρημένους. Λέγουσι γάρ· Ἡμεῖς οἴδαμεν ὅτι Μωσεῖ λελάληκεν ὁ Θεός· τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστίν. Ὁρᾷς οὖν ὅπως διὰ τοῦ λέγειν ἐξεπίστασθαι λαλῆσαι τὸν Θεὸν Μωσῇ, μονονουχὶ γὰρ τὸ ἀρχαῖον ἐκεῖνό φασι καὶ σκληροτέροις ῥήμασι· Μὴ Χριστῷ μόνῳ λελάληκεν ὁ Θεὸς καὶ Πατὴρ, καὶ οὐχὶ τοῖς ἡμετέροις πατράσιν; ἐν δὲ τῷ, φασὶ, τῷ Σινᾶ. Καὶ ἥκουσε Κύριος. Καὶ Ὁ ἄνθρωπος Μωσῆς πρᾶος σφόδρα παρὰ πάντας ἀνθρώπους τοὺς ὄντας ἐπὶ τῆς γῆς. Ἀλαζονείας ὡς ἔοικεν ἀφορμὴν τὴν Μωσέως ἐποιοῦντο πραότητα Μαριάμ τε καὶ Ἀαρών.","english":"The statement comes from boastfulness, the voice from empty puffing up. For those who think rightly ought surely not to strive to rise to an equal measure with the one who has been justly heard: I know you above all, and you found favor with me; rather, they should render back the thank-offerings for the honors they have received, not overstepping the order appointed from above, nor snatching for themselves the honor thus given. Whatever would be rightly understood as this is not devoid of the utmost boastfulness. But consider again our Lord Jesus Christ, making plain to the Jews the purpose of God and the Father, known naturally to him alone, and saying: I do not speak from 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 his who sent me. Then, emboldened against this, the lawless scribes and Pharisees, who also, in that God spoke to their fathers, are not moderately insolent, and for this reason have chosen to be disobedient. For they say: We know that God has spoken to Moses; but this man, we do not know where he is from. You see, then, how by saying that they know full well that God spoke to Moses—for they all but say that ancient word, and in harsher terms: Has God and the Father spoken to Christ alone, and not to our fathers?—and in this, they say, at Sinai. And the Lord heard. And Moses was a man very meek beyond all men who are on the earth. Mary and Aaron, as it seems, were making Moses' meekness an occasion of boastfulness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":582,"ref":"p582","source":"Ἀλλ' ἐπὶ τούτῳ καὶ δυσωποῦντος ἐκείνου χαλεπαίνει Θεὸς, καὶ αὐτόκλητος ἐπὶ τὸ δικαίως ἀγανακτεῖν κατὰ τῶν ἐξυβρίσαι τετολμηκότων ἔρχεται τὴν ἐπὶ τῷ γνησίῳ λειτουργῷ καταφρόνησιν, εἰς αὐτὸν οἰκειούμενος. Οὕτω νοήσεις καὶ ἐπὶ Χριστοῦ. Ἀπὸ μὲν γὰρ τῆς ἐνούσης αὐτῷ πραότητός τε καὶ φιλανθρωπίας προαλέστεροί πως εἰς καταφρόνησιν ἦσαν οἱ Φαρισαῖοι. Ἀλλ' ἦν, ὡς ἔοικεν, ἀναμφισβητήτως ὁρᾷν, ὡς οὐ διαφεύξουσι τὴν ἄνωθεν κίνησιν. Ὡς γὰρ ὑβρισμένος ἐν Υἱῷ, δυσφορήσειν ἔμελλεν ὁ Θεὸς καὶ Πατήρ. Εἶχε γὰρ γνῶσιν ἀδιδάκτως, καὶ διὰ θεοπρεποῦς γνώσεως, τοὺς ἐκ τῆς τῶν Φαρισαίων ὑπεροψίας ἀποπτυσθέντας λόγους. γʹ. Εἶτα τούτοις ἐφεξῆς· Καὶ εἶπε Κύριος παραχρῆμα, φησὶ, πρὸς Μωσῆν καὶ Ἀαρὼν, καὶ Μαριάμ· Ἐξέλθετε ὑμεῖς οἱ τρεῖς εἰς τὴν σκηνὴν τοῦ μαρτυρίου. Καὶ κατέβη Κύριος ἐν στύλῳ νεφέλης, καὶ ἔστη ἐπὶ θύρας τῆς σκηνῆς τοῦ μαρτυρίου. Ὑπεμφαίνει πάλιν ὁ λόγος, ὅτιπερ ἔσται κριτὴς ὁ Θεὸς τῶν καταλαλούντων τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, καὶ κατελεύσεται πάντως ἐκ δίκης εἰς ὀργὴν τοῖς διαλοιδορεῖσθαι τετολμηκόσι καὶ φιλονεικῆσαι πρὸς ἰσοτιμίαν αὐτῷ. Δι' Υἱοῦ δὲ πάντως ἡ κρίσις, συνόντος δηλονότι ἀδιαστίκτως τοῦ τεκόντος αὐτῷ, κατὰ τό· Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί. Ἐπειδὴ δὲ τῷ τὰ δίκαια κρίνοντι παρεστῶτες ἐφαίνοντο Μαριάμ τε καὶ Ἀαρών· Ἀκούσατε, φησὶ, τῶν λόγων μου. Ἐὰν γένηται, φησὶ, προφήτης ὑμῖν τῷ Κυρίῳ, ἐν ὁράματι αὐτῷ γνωσθήσομαι καὶ ἐν ὕπνῳ λαλήσω αὐτῷ, οὐχ οὕτως ὡς ὁ θεράπων μου Μωσῆς ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστι· στόμα κατὰ στόμα λαλήσω αὐτῷ, ἐν εἴδει, καὶ οὐ δι' αἰνιγμάτων.","english":"But on this account God is also angered when that man pleads, and of his own accord he comes to feel righteous indignation against those who have dared to act arrogantly, taking as his own the contempt shown to the genuine servant. Thus you will understand it also in the case of Christ. For because of the gentleness and love of humanity that were in him, the Pharisees were somewhat more readily inclined to contempt. But it was, it seems, possible to see beyond doubt that they would not escape the movement from above. For as one insulted in the Son, God and the Father was going to be displeased. For he had knowledge without being taught, and through knowledge befitting God, of the words spat out from the arrogance of the Pharisees. 3. Then next to these: And the Lord said immediately, it says, to Moses and Aaron and Miriam: Come out, you three, to the tent of witness. And the Lord came down in a pillar of cloud, and stood at the door of the tent of witness. The word again hints that God will be the judge of those who speak against our Savior Jesus Christ, and will certainly come down from judgment to wrath against those who have dared to rail and to strive for equal honor with him. But the judgment is certainly through the Son, since obviously the one who begot him is present with him inseparably, according to the text: I am in the Father, and the Father is in me. And since Miriam and Aaron appeared to stand by the one who judges justly: Hear, it says, my words. If there arises, it says, a prophet among you for the Lord, I will be made known to him in a vision and I will speak to him in a dream—not so as my servant Moses, who is faithful in all my house; I will speak to him mouth to mouth, in form, and not through riddles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":583,"ref":"p583","source":"Καὶ τὴν δόξαν Κυρίου εἶδε. Μωσῆς τὸ ἐξαίρετον, ἐν θεοπτίαις παρὰ τοὺς ἄλλους διὰ τούτου τετήρηται, καὶ τὸ ἐξηλλαγμένως δύνασθαι τῶν θείων παρακροᾶσθαι λόγων, ἐπεμαρτυρήθη καλῶς. Τοῦτο δ' ἂν ἴδοις ἀληθέστερον ἐπὶ Χριστῷ. Οὐ γὰρ ὥσπερ ἐν προφήταις ἐλάλησεν ὁ Θεὸς καὶ Πατὴρ, οὕτω καὶ ἐν Υἱῷ. Ἀλλ' οἱ μὲν οὖν διὰ τοῦ Πνεύματος ἐχορηγοῦντο τὴν γνῶσιν ὧν ἔδει μαθεῖν. Ὁ δὲ οἶδεν οὐ διδακτῶς τὰ ἐν πνεύματι βουλεύματα, ὡς σοφία καὶ βουλὴ τοῦ γεννήσαντος. Καὶ οἱ μὲν μακάριοι προφῆται τὴν δι' αἰνιγμάτων ἐδέχοντο θεωρίαν τῆς δόξης αὐτοῦ. Θεὸν γὰρ οὐδεὶς ἑώρακε πώποτε. Θεωρεῖται δὲ μόνῳ τῷ κατὰ φύσιν Υἱῷ. Καὶ οὕτως ἂν νοοῖτο θεοπρεπῶς. Καὶ τούτου μάρτυς αὐτὸς ἡμῖν Σωτὴρ γενήσεται, λέγων· Οὐχ ὅτι τὸν Πατέρα ἑώρακέ τις, εἰ μὴ ὁ ὢν παρὰ τοῦ Θεοῦ· οὗτος ἑώρακε τὸν Πατέρα. Οὐκοῦν οὐκ εὐλόγως, μᾶλλον δὲ ἤδη καὶ δυσσεβῶς Ἰουδαῖοι τὸ λαλῆσαι τοῖς πατράσιν αὐτῶν τὸν Θεὸν προϊσχόμενοι, παρ' οὐδὲν ἐποιοῦντο λέγοντα τὸν Χριστὸν, ὅπερ ἤκουσε παρὰ τοῦ Πατρὸς, ταῦτα καὶ λαλεῖν. Τὰ μὲν γὰρ ἐν τῷ ὄρει τῷ Σινᾶ, σκιαὶ καὶ τύποι εἰσὶ καὶ αἰνίγματα, κεκρυμμένην τινὰ καὶ οὐ σφόδρα συμφανῆ τὴν τοῦ διαστελλομένου γνῶσιν ὠδίνοντα. Χριστὸς δὲ τῶν τοῦ Πατρὸς ῥημάτων αὐτήκοος ἦν, εἰ δέ τι πρέποι διὰ τὴν τοῦ νοήματος ἀπαραίτητον χρείαν, καὶ σωματικώτερον εἰπεῖν. Εἰσφέρει γε μὴν καὶ πολλὴν ὁ λόγος τὴν ἐπὶ Χριστῷ διαφορὰν, ὡς πρὸς ἅπαντας τοὺς ἐτέρους, Ἐν ὅλῳ γὰρ τῷ οἴκῳ μου πιστός ἐστιν. Ἢ οὐχὶ διὰ τούτου μερικὴν μέν τινα καὶ συμμεμετρημένην τὴν οἰκονομίαν ἐπιδεικνύει, τὴν διὰ νόμου καὶ προφητῶν;","english":"And he saw the glory of the Lord. Moses, by this means, has been preserved as exceptional among others in divine visions, and he was well attested as being able in an extraordinary way to hear the divine words. But one would see this more truly in Christ. For God the Father did not speak as among the prophets, nor in the same way in the Son. Rather, the prophets were supplied with the knowledge of what they needed to learn through the Spirit. But he knows the counsels in the Spirit not by being taught, as being the wisdom and counsel of the one who begot him. And the blessed prophets received the vision of his glory through riddles. For no one has ever seen God. But he is seen by the only-begotten Son according to nature. And so it would be understood in a manner befitting God. And the Savior himself will be our witness of this, saying: Not that anyone has seen the Father, except the one who is from God; he has seen the Father. Therefore it is not reasonably—or rather, it is already impiously—that the Jews, putting forward that God spoke to their fathers, made nothing of Christ saying that he speaks what he heard from the Father. For the things on Mount Sinai are shadows and types and riddles, laboring to bring forth some hidden and not very clear knowledge of the one who was distinguishing. But Christ was a direct hearer of the Father's words—if it is fitting to speak somewhat more bodily because of the indispensable necessity of the meaning. Indeed, the word also introduces a great difference in Christ as compared to all others: For he is faithful in all my house. Or does he not thereby show a partial and measured dispensation, the one through the law and the prophets?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":584,"ref":"p584","source":"γενικὴν δὲ καὶ καθόλου τὴν διὰ Χριστοῦ; Ὁ μὲν γὰρ νόμος ἕνα τὸν ἐξ Ἰσραὴλ ἔσωζεν οἶκον· Χριστὸς δὲ οὐχ\n\nοὕτως, σύμπαντά τε τὸν κόσμον διὰ πίστεως τῆς εἰς αὐτὸν, καὶ δι' αἵματος τοῦ ἰδίου ἀγοράζων, κατὰ τὸ γεγραμμένον, τῷ Θεῷ καὶ Πατρί. Διότι τοίνυν φησίν· Οὐκ ἐφοβήθητε καταλαλῆσαι κατὰ τοῦ θεράποντός μου Μωσῆ; Τοιοῦτο γάρ ἐστι τὸ διὰ τοῦ προφήτου πρὸς τοὺς ἀνοσίους Φαρισαίους καὶ πάλαι λαλούμενον διὰ τὰς ἐπὶ Χριστῷ φλυαρίας τε καὶ ἀθυρογλωττίας· Ὑμεῖς δὲ προσάγετε ὧδε, υἱοὶ ἄνομοι, σπέρμα μοιχῶν καὶ πόρνης. Ἐν τίνι ἐνετρυφήσατε; καὶ ἐπὶ τίνα ἠνοίξατε τὸ στόμα ὑμῶν; καὶ ἐπὶ τίνα ἐχαλάσετε τὴν γλῶσσαν ὑμῶν; Ὅλως γὰρ ὥσπερ τῇ θεομάχῳ γλώσσῃ τὰς ἡνίας χαλάσαντες οἱ Φαρισαῖοι εὐτροχωτάτην τρόπον τινὰ τὴν δυσφημίαν ἐποιοῦντο τὰ Χριστοῦ, καὶ πρὸς ὑπέρογκον ἀλαζονείαν ἀναφυσσώμενοι, τοὺς ἐξ ἀπονοίας ἐρεύγονται λόγους. Οἷς καὶ λίαν ἐπαλγήσας ὁ Μελῳδός· Εἶπα, φησὶ, τοῖς παρανομοῦσι· Μὴ παρανομεῖτε, καὶ τοῖς ἁμαρτάνουσι· Μὴ ὑψοῦτε κέρας, μὴ ἐπαίρεσθε εἰς ὕψος τὸ κέρας ὑμῶν, καὶ μὴ λαλεῖτε κατὰ τοῦ Θεοῦ ἀδικίαν. Παρηνόμουν γὰρ ὄντως ὃν ἥκιστα χρὴ δυσσεβῶς κατακρίνοντες, καὶ εἰς ὕψος τὸ κέρας ἐπαίροντες ἁλοῖεν ἂν, οὐ μόνῳ παραχωροῦντες Χριστῷ, τὸ εἰδέναι τὸ θέλημα τοῦ Πατρὸς, καὶ αὐτοὶ δὲ μᾶλλον ἐπίστασθαι τοῦτο διϊσχυριζόμενοι, διὰ τοῦ λέγειν, καθάπερ ἤδη προείρηται· Ἡμεῖς οἴδαμεν ὅτι Μωσεῖ λελάληκεν ὁ Θεὸς, ὡς καὶ ἀπειθεῖν διὰ τοῦτο σπουδάζειν. Καὶ ἀπέστη μὲν τῷ τηνικάδε τῆς τοῦ μαρτυρίου σκηνῆς ἡ νεφέλη. Λεπρῶσα δὲ παραχρῆμα ἐφαίνετο Μαριὰμ, καὶ οὐχ ἀπλῶς, ἀλλ' ὡς χιών.","english":"...the general and universal salvation through Christ? For the law saved one house from Israel; but Christ did not [save] in this way, but was purchasing the whole world through faith in him and through his own blood for God and the Father, according to what is written. Therefore, then, he says: Were you not afraid to speak against my servant Moses? For such is the meaning of what was spoken through the prophet to the impious Pharisees long ago, on account of their babblings and loose-tongued slanders against Christ: But you, draw near here, sons of the lawless, offspring of adulterers and a harlot. In what did you take delight? And against whom did you open your mouth? And against whom did you loosen your tongue? For altogether, as if giving free rein to their God-fighting tongue, the Pharisees made their blasphemy against Christ, so to speak, run very smoothly, and puffed up with excessive arrogance, they belched out words of recklessness. The Melodist, deeply pained at these things, says: I said to the lawless: Do not be lawless, and to those who sin: Do not lift up your horn, do not exalt your horn on high, and do not speak injustice against God. For they were truly acting lawlessly, wickedly condemning the one they least ought to, and lifting up their horn on high, they would be caught, not granting to Christ alone the knowledge of the Father's will, but rather themselves claiming to know this, by saying, as has already been said before: We know that God has spoken to Moses, so as even to strive to be disobedient for this reason. And at that time the cloud departed from the tent of testimony. And Miriam appeared immediately leprous, and not simply so, but like snow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":585,"ref":"p585","source":"Καὶ γὰρ ταῖς εἰς Χριστὸν παροινίαις, καὶ τοῖς ἀνοσίοις τῶν Ἰουδαίων τολμήμασιν ἐπασχάλλουσα, καὶ διατεθεῖσα πικρῶς ἀνέπτη τρόπον τινὰ, καὶ ἀναπεφοίτηκε τῆς Συναγωγῆς, ἡ θεία τε καὶ ἀκήρατος φύσις, κατὰ τὸ εἰρημένον παρὰ Χριστοῦ· Ἐγκαταλέλοιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου. Καταβεβηκὼς γὰρ ὁ Κύριος ἐν στύλῳ νεφέλης ὡς νεφέλη πάλιν ἀποφοιτᾷ, κατὰ τὸν ἐν γράμματι τύπον. Ἐπειδὴ δὲ τῆς τῶν Ἰουδαίων Συναγωγῆς εἰκότως ἀπενοσφίζετο, ἀκάθαρτος ἀνεδείχθη παραχρῆμα· καὶ ἀκάθαρτος οὐχ ἁπλῶς, ἀλλ' εἰς ἀκρότητα δραμοῦσα τοῦ πάθους. Τὸ γὰρ σφόδρα καταλευκαίνεσθαι τὸν λεπρωθέντα λέγειν, τῆς νόσου τὴν ἐπίτασιν ἔχει. Τί δ' ἂν γένοιτο χιόνος τὸ λευκότερον; Ἦν γὰρ δὴ καὶ εἰκὸς, μᾶλλον δὲ ἀναγκαῖον, καὶ ἀναμφιβόλως ἔχον τὸ ἐν παντὶ γενέσθαι κακῷ τὴν τῶν Ἰουδαίων Συναγωγὴν τῆς τοῦ διασώζοντος ἀποπεσοῦσαν φροντίδος. Ὁ μὲν οὖν ἀτίθασσός τε καὶ φιλοσκώμμων τῶν ἀγελαίων ἐσμὸς, ἀκαθαρσίᾳ τε καὶ ἀτιμίᾳ κολάζεται, κατὰ τὸ ὑπὸ τῶν ἁγίων ὀρθῶς εἰρημένον πρὸς τὸν Θεόν· Πλήρωσον τὰ πρόσωπα αὐτῶν ἀτιμίας, καὶ γνώσωσιν ὅτι ὄνομά σοι, Κύριος. Συγκατηγορήσας δὲ τῇ Μαριὰμ οὐ συλλεπροῦται χρησίμως ὁ Ἀαρὼν, καίτοι τὴν ἴσην ἐποφλήσας τῷ κρίνοντι δίκην. Ἐπειδὴ γὰρ τίμιον καὶ μέγα παρὰ Θεῷ τῆς ἱερωσύνης τὸ χρῆμα, ταύτῃτοι τὸ ἐν λέπρᾳ φαίνεσθαι διαφυγὼν, λύπῃ μᾶλλον τῇ ὑπὲρ τῆς τοῦτο παθούσης ἐκολάζετο, κατὰ τὸ εἰρημένον παρὰ Θεοῦ· Περιζώσασθε καὶ κόπτεσθε, οἱ ἱερεῖς, θρηνεῖτε, οἱ λειτουργοῦντες θυσιαστη ρίῳ· εἰσέλθετε ἐν σάκκοις λειτουργοῦντες Θεῷ, ὅτι ἀπέλιπεν ἐξ οἴκου Θεοῦ ἡμῶν θυσία καὶ σπονδή.","english":"For, grieving over the outrages against Christ and the unholy daring of the Jews, and bitterly disposed, the divine and pure nature flew up, so to speak, and departed from the Synagogue, according to what was said by Christ: I have forsaken my house, I have abandoned my inheritance. For the Lord, having come down in a pillar of cloud, departs again like a cloud, according to the type in the letter. But since it was reasonably withdrawing from the Synagogue of the Jews, it was shown forthwith to be unclean—and unclean not merely so, but having run to the extremity of the affliction. For the leper's being said to become utterly white indicates the intensification of the disease. And what could be whiter than snow? For it was indeed fitting, or rather necessary, and unquestionably the case, that the Synagogue of the Jews, having fallen away from the care of the Savior, should come into every evil. The unruly and mockery-loving swarm of the herd, then, is punished with uncleanness and dishonor, according to what was rightly said by the saints to God: Fill their faces with dishonor, and they shall know that your name is, Lord. But Aaron, having joined in accusing Mariam, is not usefully made a leper along with her, although he incurred the same penalty as the one who judged. For since the matter of the priesthood is precious and great before God, for this reason he escaped appearing in leprosy, and was punished rather by grief for the one who suffered this, according to what was said by God: Gird yourselves and beat your breasts, you priests; lament, you who minister at the altar; enter in sackcloth, you who minister to God, because sacrifice and drink-offering have departed from the house of our God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":586,"ref":"p586","source":"Πρόσεισι δὲ λέγων τῷ πανσόφῳ Μωσῇ· Δέομαι, Κύριε, μὴ συνεπιθῇ ἡμῖν ἁμαρτίαν, διότι ἠγνοήκαμεν καθ' οὗ ἡμάρτομεν. Οἱ γὰρ γένει μὲν ὄντες ἐξ Ἰσραὴλ, καὶ τῇ κατὰ σάρκα σχέσει τῆς Ἰουδαίων Συναγωγῆς οὐκ ὄντες ἀλλότριοι, μυστηρίων δὲ τῶν τοῦ Σωτῆρος ἡμῶν ἀποδεδειγμένοι ταμίαι, τὰ ὑπὲρ τῶν ἐξ ἀγνοίας ἡμαρτηκότων ἀναφέρειν ἔμελλον προσευχάς· καίτοι συμπταίσαντες ἐν ἀρχῇ. Μὴ συνεπιθέσθαι δὲ τῇ τοῦ Πατρὸς ὀργῇ παρακαλοῦσι Χριστὸν, ὅπερ ἐποίει λέγων ὁ Παῦλος· Ἀδελφοὶ, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας, καὶ ἡ δέησις πρὸς τὸν Θεὸν ὑπὲρ αὐτῶν εἰς σωτηρίαν. Ἀλλ' ἦν τοῦτο λέγων, καὶ οἰκονόμος μυστηρίων Θεοῦ, καὶ ἱερουργὸς τοῦ θείου κηρύγματος· ὅπερ ἦν τότε καὶ ὁ Ἀαρών. Βοῶντος δὲ τοῦ Μωσέως ὑπὲρ τῆς λελεπρωμένης καὶ ἰάσασθαι παρακαλοῦντος αὐτὴν, ὑπερτίθεται τὸ συγγνῶναι Θεός· Ἀφορισθήτω, λέγων, ἑπτὰ ἡμέρας ἔξω τῆς παρεμβολῆς, καὶ μετὰ ταῦτα εἰσελεύσεται\n\nπάλιν. δʹ. Ἡμῖν ὡς ἐν εἰκόνι διαδεικνύοντος τοῦ λόγου, ὅτι ταχεῖα μὲν εἰς ἐλεεῖν, καὶ τρόπον τινὰ πρὸς τὸ παρακαλεῖν ἑαυτὴν ἡ θεία φύσις ἑτοιμοτάτη, τῷ δὲ πλήθει πολλάκις ἢ τῷ μεγέθει τῶν ἡμετέρων πταισμάτων ἀποτραχύνεται, καὶ τὴν ἐπὶ τοῖς ἐνόχοις φιλανθρωπίαν ἀναδύεται. Σημαίνει δὲ κἀκεῖνο, κατά γε τὸν ἡμέτερον νοῦν, ὅτι πολλὴ μὲν ἁγίων πρεσβεία ἀναβέβηκε πρὸς τὸν Θεὸν, ὑπὲρ τοῦ Ἰσραήλ· οὐκ ἐνδεχομένου δὲ τοῦ μὴ κολασθήσεσθαι πρέπειν αὐτὸν, οὐκ ἐπὶ τοῖς τυχοῦσι κατεγνωσμένων, δεύτερον ἐτίθει τῆς δίκης τὸν ἔλεον.","english":"He comes forward, saying to the all-wise Moses: I beseech you, Lord, do not lay sin upon us, because we have ignorantly sinned against the one against whom we sinned. For those who were by race from Israel, and by fleshly kinship were not strangers to the Synagogue of the Jews, but had been appointed stewards of the mysteries of our Savior, were going to offer prayers on behalf of those who had sinned in ignorance—although they too had fallen at the beginning. And they beseech Christ not to join in the Father's wrath, which is what Paul was doing when he said: Brothers, the good pleasure of my heart and my supplication to God is for them, unto salvation. But in saying this he was also a steward of the mysteries of God and a priest of the divine proclamation—which Aaron also was at that time. But when Moses cried out on behalf of the leprous woman and besought that she be healed, God deferred the pardon, saying: Let her be set apart seven days outside the camp, and after these things she shall come in again. By this the word shows us, as in an image, that the divine nature is swift to show mercy and in a certain way most ready to entreat itself, but by the multitude or the magnitude of our transgressions it is often made harsh and shrinks back from its love for humanity toward the guilty. And it signifies this also, according to our understanding, that the great intercession of the saints has ascended to God on behalf of Israel; but since it was not admissible that he should not be punished—since they had been condemned not for trivial things—he set mercy as second to justice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":587,"ref":"p587","source":"Ὅτι δὲ πολλάκις διὰ τῶν ἡμετέρων πταισμάτων παραθήγεται Θεὸς, εἰς τὸ καὶ αὐτῆς ἔσθ' ὅτε τῆς ὅτι μάλιστα φιλαιτάτης αὐτῷ γαληνότητος κατοκνεῖν τὴν ἐπίδοσιν, χαλεπὸν οὐδὲν καὶ διὰ τούτων ἰδεῖν. Ἀπεκαλύπτετό τε διὰ τοῦ ἁγίου Πνεύματος Ἱερεμίᾳ τῷ προφήτῃ τὴν ἐσομένην κατὰ καιροὺς ἐν χώρᾳ τῇ τῶν Ἰουδαίων σφαγήν· κατατρεχόντων αὐτὴν πολέμου νόμῳ τῶν Βαβυλωνίων· ἀλλ' ὡς πολλῶν ἤδη πεσόντων τε καὶ ὁρωμένων νεκρῶν, πρὸς ἅγιον προφήτην φησί· Οἴ μοι ὅτι ἐκλείπει ἡ ψυχή μου, ἐπὶ τοῖς ἀνῃρημένοις· περιδράμετε ἐν ταῖς ὁδοῖς Ἱερουσαλὴμ, καὶ ἴδετε, καὶ γνῶτε, καὶ ζητήσατε ἐν ταῖς πλατείαις αὐτῆς· ἐὰν εὕρητε ἄνδρα, εἰ ἔστι ποιῶν κρῖμα, καὶ ζητῶν πίστιν, καὶ ἵλεως ἔσομαι αὐτοῖς, λέγει Κύριος. Ὁρᾷς ἐν τούτοις ὠδίνοντα μὲν ἐπὶ τοῖς ἀνῃρημένοις αὐτὸν, καὶ πρόχειρον μὲν ἐλεεῖν ἐθέλοντα τὴν Ἱερουσαλήμ· εἰργόμενον δέ που ἐφ' ἑαυτοῦ μονονουχὶ, καὶ ἀνασειράζοντα τὴν θεοπρεπῆ γαληνότητα, διὰ τὸ τῆς ἁμαρτίας ὑπέρογκον, ζητοῦντα δ' οὖν ὅμως τοῦ κατοικτείρειν τὰς ἀφορμὰς, καὶ ἐφ' ἑνὶ θέλοντα καταλύειν τὰ ἐκ τῆς ὀργῆς· ἕνα γὰρ ἄνδρα τοὺς θέλοντας ἐπιδεικνύναι πιστὸν ἐν αὐτῇ διεπλάττετο. Ἐκπέμπεται τοίνυν ἡ Μαριὰμ ἐπὶ τῇ λέπρᾳ κάτοχος. Ἀλλ' οὐκ ἐξῇρε, φησὶν, ὁ λαὸς, ἕως ἐκαθαρίσθη Μαριάμ. Περιμενοῦμεν γὰρ καὶ ἡμεῖς οἱ πιστεύοντες εἰς Χριστὸν τὸν τῶν Ἰουδαίων καθαρισμὸν, δῆλον δὲ ὅτι τὸν διὰ πίστεως. Οὕτω τε τὸ λοιπὸν τὰς ἐν τῷδε τῷ βίῳ κα ταλιπόντες σκηνὰς, ἐπὶ τὴν ἄνω πόλιν ἀναζεύξομεν, καὶ εἰς τὴν τῆς ἐπαγγελίας ἀναδραμούμεθα γῆν. Ἀληθεύει δὴ οὖν ὁ Σωτὴρ, ὅταν λέγῃ πρὸς τοὺς Ἰουδαίους·","english":"That God is often provoked by our transgressions, so that sometimes he even holds back the bestowal of his own most beloved tranquility, it is no difficult thing to see from these examples as well. And it was revealed through the Holy Spirit to the prophet Jeremiah: the slaughter that would come upon the land of the Jews at various times, when the Babylonians overran it by the law of war. But when many had already fallen and were seen as corpses, he says to the holy prophet: Woe is me, that my soul faints because of those who have been slain. Run about in the streets of Jerusalem, and see, and know, and seek in its broad places: if you find a man, if there is one who does judgment and seeks faith, then I will be merciful to them, says the Lord. Do you see in these words that he is in travail, as it were, over those who have been slain, and is ready and willing to have mercy on Jerusalem, yet is held back, so to speak, by himself, and reins in his God-befitting tranquility because of the enormity of sin, and nevertheless seeks occasions for showing compassion, and is willing to set aside the effects of his wrath for the sake of one man? For he was forming in his mind the one man who would show himself faithful in her. Therefore Miriam is sent out seized with leprosy. But the people did not set out, it says, until Miriam was cleansed. For we too who believe in Christ will wait for the cleansing of the Jews—clearly the cleansing that comes through faith. And so thereafter, having left behind the tents of this life, we shall journey up to the city above, and we shall run back to the land of the promise. The Savior therefore speaks truly when he says to the Jews:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":588,"ref":"p588","source":"Εἰ πιστεύετε Μωσῇ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψε· δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τῶν κατασκεψαμένων τὴν γῆν τῆς ἐπαγγελίας. αʹ. Ἐξαίρετος μὲν ὁ κλῆρος τοῖς ἀγαπᾷν ᾑρημένοις τὸν ὅλων βασιλέα Θεόν. Ἡτοίμασται δὲ αὐτοῖς τῶν ὑπὲρ νοῦν ἀγαθῶν ἡ κτῆσις. Καὶ πιστώσεται λέγων ὁ μακάριος προφήτης Ἡσαΐας· Ἔστι κληρονομία τοῖς θεραπεύουσι Κύριον. Καὶ πάλιν· Καὶ ἔσῃ πεποιθὼς ἐπὶ Κύριον, καὶ ἀναβιβάσει σε ἐπὶ τὰ ἀγαθὰ τῆς γῆς· καὶ ψωμιεῖ σε τὴν κληρονομίαν Ἰακὼβ τοῦ Πατρός σου. Τὸ γὰρ στόμα Κυρίου ἐλάλησε ταῦτα. Οὐκοῦν ἀληθὴς ἂν εἴη, καὶ ἐρηρεισμένη πάντη τε καὶ πάντως ἡ ὑπόσχεσις· οὐ γὰρ ἂν ἁμάρτῃ τἀληθοῦς, οὐδ' ἂν διαψεύσαιτό ποτε τὸ τοῦ Θεοῦ στόμα· ἀποπερανεῖ δὲ πάντως τὰ ἐπηγγελμένα. Καὶ τοῦτο εἰδὼς ὁ θεσπέσιος Μελῳδὸς οὕτω πού φησι· Κύριος μερὶς τῆς κληρονομίας μου· σὺ εἶ ὁ ἀποκαθιστῶν τὴν κληρονομίαν ἐμοί. Τίνες οὖν ἄρα οἱ θεραπεύοντες τὸν Κύριον, ἢ καὶ εἰς τίνας οὕτω λαμπρός τε καὶ ἀξιόληπτος καταντήσει κλῆρος; Οἱ τῷ Θεῷ δοκοῦν ἀποπεραίνειν ἐσπουδακότες, καὶ πρὸς πᾶν ὁτιοῦν τῶν τεθαυμασμένων ἀμελητὶ διᾴττειν εἰδότες, καὶ παντὸς ἐχθροῦ καταθλεῖν ἀοκνότατα προθέμενοι, καὶ οὐχ ὡς ἰδίαις δυνάμεσι, ἤγουν εὐτεχνίαις ἐπιθαρσήσαντες, ἀλλ' ὅπλον ὥσπερ τι προϊσχόμενοι τὴν ἄνωθεν χάριν, προεστηκότα τε καὶ συνασπίζοντα τὸν τῶν ὅλων ἔχοντες Θεόν. Διατεθέντες γὰρ οὕτω, φασίν· Οὐκ ἐπὶ τῷ τόξῳ μου ἐλπιῶ, καὶ ἡ ῥομφαία μου οὐ σώσει με.","english":"If you believed Moses, you would believe me; for he wrote about me. Through him and with him be the glory to God and the Father, with the Holy Spirit, now and always, and unto the ages of ages. Amen. Concerning those who spied out the land of promise. 1. Excellent is the lot for those who have chosen to love God, the King of all. And the possession of goods beyond understanding has been prepared for them. And the blessed prophet Isaiah will confirm this, saying: There is an inheritance for those who serve the Lord. And again: And you shall be confident in the Lord, and he will bring you up to the good things of the land; and he will feed you the inheritance of Jacob your father. For the mouth of the Lord has spoken these things. Therefore the promise would be true and firmly established in every way and altogether; for the mouth of God would not err from the truth, nor would it ever lie; but it will certainly accomplish what has been promised. And knowing this, the inspired Psalmist says somewhere thus: The Lord is the portion of my inheritance; you are the one who restores my inheritance to me. Who, then, are those who serve the Lord, or to what sort of people will such a bright and enviable lot come? Those who have earnestly desired to accomplish what is pleasing to God, and who know how to leap without care toward any of the things that are admired, and who have set before themselves most readily to trample down every enemy, and who have not taken courage in their own powers, that is, in their own clever devices, but who hold out the grace from above as a kind of shield, having God, who stands before them and shields them together, as the God of all. For being disposed thus, they say: I will not hope in my bow, and my sword will not save me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":589,"ref":"p589","source":"Ἔσωσας γὰρ ἡμᾶς ἐκ τῶν θλιβόντων ἡμᾶς, καὶ τοὺς μισοῦντας ἡμᾶς κατῄσχυνας. Τοὺς μὲν ἀγαθοὺς καὶ εὐτολμοτάτους, καὶ εἰς τὸ χρῆναι πιστεύειν ἑτοιμοτέρους, ἐκπρεπεστάτους ἀποτελεῖ, πλουσίᾳ χειρὶ διανέμων τὰ ἀγαθά· τοὺς δέ γε τὰ πάντων αἴσχιστα νοσεῖν ᾑρημένους εἰς τὸ ἀπειθὲς, ἀποβουκολήσει πάντως τῶν ἀπολέκτων ἀγέλης, καὶ παντὸς\n\nἀποσοβήσει πράγματος κατευφραίνειν εἰδότος. Ἐπιφωνήσει δὲ ὡς παρ' ἑκάστῳ μάλιστα δικαίως· Αὕτη ἡ μερίς σου, μερὶς τοῦ ἀπειθεῖν ὑμᾶς ἐμοί. Τοιούτοις ὑποπεπτωκότας ἐγκλήμασι τοὺς τῶν Ἰουδαίων δήμους εὑρήσομεν. Τοιγάρτοι διωλισθήκασι τῆς ἐλπίδος, καὶ ἀπόκληροι μεμενήκασι καίτοι τῆς κληρονομίας οὔσης αὐτῶν· εἴπερ ἐστὶν ἀληθὲς, ὡς αὐτῶν εἰσιν αἱ ἐπαγγελίαι, κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν. Ἐπειδὴ δὲ ἠπειθήκασι τῷ καλοῦντι πρὸς αὐτὰς, ἀμέτοχοι μεμενήκασι, καὶ κατὰ τὴν τοῦ Σωτῆρος φωνήν· Γεγόνασιν οἱ ἔσχατοι πρῶτοι, καὶ οἱ πρῶτοι ἔσχατοι. Καὶ τοῦτο δὴ πάλιν ἐξ αὐτῶν ἡμῖν τῶν ἀρχαιοτέρων προανεφωνεῖτο Γραμμάτων. Ἔχει δὲ οὕτω· Καὶ μετὰ ταῦτα ἐξῇρεν ὁ λαὸς ἐξ Ἀσο ρὼθ, καὶ παρενέβαλεν ἐν τῇ ἐρήμῳ τῇ Φαράν· καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Ἀπόστειλον σεαυτῷ ἄνδρας, καὶ κατασκεψάσθωσαν τὴν γῆν τῶν Χαναναίων, ἣν ἐγὼ δίδωμι τοῖς υἱοῖς Ἰσραὴλ εἰς κατάσχεσιν, ἄνδρα ἕνα κατὰ φυλὴν καὶ δήμους πατρίων αὐτῶν ἐξαποστελεῖς αὐτούς· πάντα ἀρχηγὸν αὐτῶν. Καὶ ἐξαπέστειλεν αὐτοὺς Μωσῆς ἐκ τῆς ἐρήμου Φαρὰν διὰ φωνῆς Κυρίου, πάντες ἄνδρες ἀρχηγοὶ υἱῶν Ἰσραήλ. Οὗτοι οἱ μὲν οὖν ἀπόλεκτοι τῶν φυλῶν ἄνδρες τὸν ἀριθμὸν δυοκαίδεκα τῆς ἄλλης πληθύος ἀπενοσφίζοντο.","english":"For you saved us from those who oppressed us, and you put to shame those who hated us. Those who are good and most courageous, and more ready to come to the need of believing, he makes most distinguished, distributing good things with a lavish hand; but those who have chosen to be sick with the most shameful things of all, unto disobedience, he will drive away altogether from the flock of the chosen, and will beat off from every\n\nmatter that knows how to gladden. And he will cry out, as it is most just in each case: This is your portion, a portion of your disobedience to me. We shall find the peoples of the Jews fallen under such accusations. Therefore they have slipped away from hope, and have remained deprived of their lot, although the inheritance was theirs—if indeed it is true, as the voice of the blessed Paul says, that the promises are theirs. But since they disobeyed the one calling them to them, they have remained without share, and according to the voice of the Savior: The last have become first, and the first last. And this again was proclaimed beforehand to us from the more ancient Scriptures themselves. And it is thus: And after these things the people set out from Asoreth, and encamped in the wilderness of Pharan; and the Lord spoke to Moses, saying: Send for yourself men, and let them spy out the land of the Canaanites, which I give to the sons of Israel for a possession, one man according to tribe and the peoples of their fathers you shall send them; every leader of them. And Moses sent them from the wilderness of Pharan by the voice of the Lord, all men leaders of the sons of Israel. These men, then, the chosen of the tribes, twelve in number, were set apart from the rest of the multitude.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":590,"ref":"p590","source":"Καὶ δὴ ἀνῄεσαν εὖ μάλα κατασκεψόμενοι πότερόν ποτε πίων ἢ λεπτόγεως ἡ χώρα, εὔβοτός τε καὶ ἀγαθὴ, καὶ γονιμωτάτη, ἤγουν ξηρά τε καὶ ἄκαρπος· ἢ ξύλων τροφὸς ἡμέρων, ἢ καρπῶν ὡραίων λαχοῦσα γένεσιν, εἰ μὴ ἀμελέτητον ἔχει τὸ λήϊον δύνασθαι κομᾷν· καὶ πρὸς τούτοις ἔτι τίνες ἂν εἶεν οἱ κάτοικοι, πότερόν ποτε δεινοὶ πρὸς ἀλκὴν, καὶ καταγώνιστοι τὰ πολεμικὰ, καὶ οὐ τοῖς τυχοῦσιν εὐάντητοι, ἤγουν τοῖς ἀνδρίζεσθαι μεμελετηκόσιν εὐκόλως ἁλώσιμοι· ὅσαι δὲ δὴ αὖ καὶ τίνες αἱ πόλεις, ἆρα ψιλαὶ καὶ ἀτείχιστοι, ἤγουν ἄριστα πεπυργωμέναι. Προσετίθει δὲ ὁ Μωσῆς ὅτι καὶ αὐτῶν δεήσει τῶν καρπῶν ἀποδρεψαμένους οἱονεὶ πρὸς ἀπόδειξιν, ἐπανήκειν αὐτούς. Ἀναβεβηκότες δὴ οὖν ἀποφαίνειν ἠπείγοντο τὸ κεκελευσμένον. Ἐπιτηδείου δὲ ὄντος καιροῦ κατεσκέπτοντό τε τὴν γῆν, καὶ δὴ καὶ βότρυν ἐπαναθέμενοι, χρῆμά τι παράδοξον καὶ ἀσύνηθες, ἀληθὲς θαῦμά τε καὶ ἅμα παρῆσαν ἀζήμιοι, καὶ ἐπανῆκον ἐπὶ Μωσέα. Πλὴν ἐπεμερίζοντο ταῖς γνώμαις ἔτι. Αἰνεῖν μὲν γὰρ ἠξίουν, καὶ ἀπήγγελλον ἅπαντες, ὡς ἀγαθὴ καὶ πίων ἡ γῆ, καὶ τούτου μάρτυρα ἐπεκόμιζον τὸν ἐξ αὐτῆς ληφθέντα καρπόν· ἀλλ' οἱ μὲν θρασὺ τὸ ἔθνος τὸ ἐπ' αὐτῆς ὠνόμαζον εὐσθενές τε καὶ μαχιμώτατον, καὶ ταῖς τῶν πάντων ὑπεροψίαις ὀλίγα παραχωροῦν. Υἱοὺς γὰρ, φασὶ, γιγάντων ἑωράκαμεν ἐκεῖ· ὑψηλὸν δὲ οὕτω καὶ εὐμέγεθες, ὡς ἀκρίδων, οἶμαί που, διενεγκεῖν τοὺς ἐξ αἵματος Ἰσραὴλ, εἰ ταῖς ἐκείνων ὑπεροχαῖς συγκρίνοιντο. Χάλεβ δὲ καὶ Ἰησοῦς ἔφασκον ἐναργῶς, ὡς ἀγαθή τε καὶ πίων ἡ γῆ. Καὶ εἰ αἱρετίζει ἡμᾶς Κύριος, εἰσάξει ἡμᾶς εἰς αὐτήν.","english":"And indeed they went up to inspect thoroughly whether the land was rich or thin-soiled, good for pasture and good, and most fertile, or rather dry and barren; or whether it was a nurturer of cultivated trees, or had been allotted the production of ripe fruits, unless it kept its field untended and unable to luxuriate; and in addition to these things, who the inhabitants might be, whether they were terrible in battle and conquerors in war, and not easily met by just anyone, or rather easily captured by those trained to be courageous; and how many and of what sort the cities were, whether bare and unwalled, or rather excellently fortified with towers. And Moses added that they would need to pluck some of the fruits themselves, as it were for a demonstration, and return. So then, having gone up, they hastened to declare what had been commanded. And since the time was suitable, they inspected the land, and indeed, having placed upon themselves a cluster of grapes, a strange and unusual thing, a true marvel, they were present unharmed, and returned to Moses. However, they were still divided in their opinions. For they thought it right to praise, and all reported, that the land was good and rich, and they brought as witness of this the fruit taken from it; but some called the nation upon it bold and strong and most warlike, and yielding little to the contemptuous treatment of all. For, they said, we saw there sons of giants, so tall and large in stature that, I suppose, those of the blood of Israel would differ from them as much as locusts, if they were compared to their heights. But Caleb and Joshua said plainly that the land was good and rich. And if the Lord chooses us, he will bring us into it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":591,"ref":"p591","source":"Περιέσονται δὲ ὅτι τῶν καθηκόντων, Θεοῦ προασπίζοντος, διεβεβαιοῦντο πάλιν. Ἐπειδὴ δὲ τῶν τοιούτων ἠκροῶντο λόγων οἱ ἐξ Ἰσραὴλ, ἡ πολλή τε καὶ ἀγελαία πληθὺς, εὐθὺς εἰς λήθην ὑπενεχθεῖσα Θεοῦ, καὶ τῶν ἐν Αἰγύπτῳ σημείων ἀμνημονήσασα, πολὺ τὸ δεῖμα νοσεῖ, ὀκνεῖ πρὸς τὴν μάχην, ἀπέφηνε τὴν ἀντίστασιν, ἐρᾷ δὲ οὐκέτι τῶν ἐπηγγελμένων· οὐ τὴν τοῦ βοηθοῦντος διενοεῖτο χεῖρα τὴν παναλκῆ τε καὶ ἄμαχον, κατοιμώζει δὲ μειρακιωδῶς, καὶ αὐτίκα δὲ μάλα, γυναίοις τε ὁμοῦ καὶ φιλτάτοις τῶν πολεμίων ξίφεσι δαπανηθήσεσθαι προσδοκᾷ. Καὶ δὴ καὶ φάναι τετολμήκασιν, ὡς ἦν ἀμείνων θητεία αὐτοῖς ἡ ἐν Αἰγύπτῳ, καὶ τὸ τῆς δουλείας ἄχθος εὐφορητότερον. Ὑπονοστῆσαί τε ὅτι δεήσει πρὸς Αἰγυπτίους δακρυῤῥοοῦντες ἔφασκον· παραθήγοντας πρὸς ἀνδρείαν τοὺς ἀμφὶ τὸν Ἰησοῦν καὶ Χάλεβ, καὶ χοῦν καταπαττομένους καταλιθοῦν ἐπεχείρουν. Ἡκόντων δὲ ἤδη πρὸς τοῦτο λοιπὸν ἀθλιότητος τῶν πραγμάτων, ὤφθη, φησὶ, δόξα Κυρίου ἐν νεφέλῃ ἐπὶ τὴν σκηνὴν τοῦ μαρτυρίου, ἐν πᾶσι τοῖς υἱοῖς Ἰσραὴλ, καὶ διολλύναι μὲν ἅπαντας ἀμελητὶ διεσκέπτετο. Προσπίπτοντος δὲ καὶ ἐκλιπαροῦντος Μωσέως, κατανεύει","english":"And they were being carried away because they kept assuring themselves of what was fitting, with God shielding them. But when the Israelites heard such words—the great and herd-like multitude—immediately, carried off into forgetfulness of God and having forgotten the signs in Egypt, they are sick with great fear, they shrink from battle, they show themselves for resistance, and they no longer desire the things promised; they did not consider the all-powerful and invincible hand of the Helper, but they wail childishly, and very soon they expect to be consumed together with their women and dearest ones by the swords of the enemies. And indeed they even dared to say that their servitude in Egypt was better, and the burden of slavery more easily borne. And they said that they would have to return to the Egyptians with tears. But Joshua and Caleb, sharpening them toward courage and sprinkling dust on themselves, they attempted to stone. And when matters had now come to such wretchedness, the glory of the Lord appeared, it says, in a cloud upon the tabernacle of witness, before all the sons of Israel, and he was considering to destroy them all without hesitation. But when Moses fell down and entreated earnestly, he nodded assent","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":592,"ref":"p592","source":"μόλις. Εἶπε γὰρ φησὶ, Κύριος πρὸς Μωσῆν· Ἵλεως αὐτοῖς εἰμὶ κατὰ τὸ ῥῆμά σου. Ἀλλὰ ζῶ ἐγὼ, καὶ ζῶν τὸ ὄνομά μου. Καὶ ἐμπλήσει ἡ δόξα Κυρίου πᾶσαν τὴν γῆν. Ὅτι πάντες οἱ ἄνδρες οἱ ὁρῶντες τὴν δόξαν μου, καὶ τὰ σημεῖα ἃ ἐγὼ ἐποίησα ἐν τῇ Αἰγύπτῳ, καὶ ἐν τῇ ἐρήμῳ ταύτῃ, καὶ ἐπείρασάν με τοῦτο δέκατον, καὶ οὐκ εἰσήκουσάν μου τῆς φωνῆς. Ἢ μὴν οὐκ ὄψονται τὴν γῆν ἣν ὤμοσα τοῖς πατράσιν αὐτῶν, ἀλλ' ἢ τὰ τέκνα αὐτῶν, ἅ ἐστι μετ' ἐμοῦ ὧδε· ὅσοι οὐκ οἴδασιν ἀγαθὸν ἢ κακόν. Πᾶς νεώτερος ἄπειρος, τούτοις δώσω τὴν γῆν. Πάντες δὲ οἱ παροξύναντές με, οὐκ ὄψονται αὐτήν· ὁ δὲ παῖς μου Χάλεβ, ὅτι ἐγενήθη πνεῦμα ἕτερον ἐν αὐτῷ, καὶ ἐπηκολούθησέ μοι· εἰσάξω αὐτὸν εἰς τὴν γῆν εἰς ἣν εἰσῆλθον ἐκεῖ, καὶ τὸ σπέρμα αὐτοῦ κληρονομήσει αὐτήν. Ἄθρει δὴ οὖν, ὅτι παγχάλεπα μὲν παρὰ Θεῷ τῆς ἀπειθείας τὰ ἐγκλήματα. Δύσοιστον δὲ τὴν ζημίαν ὑπομένειν ἀνάγκη τοὺς ὑπ' αὐτὴν γεγονότας. Τοῦτό τοι παθόντα τὸν Ἰσραὴλ εὑρήσομεν, τοῖς ἀρχαιοτέροις Γράμμασι τὰ νέα συμβάλλοντες, καὶ συμβαίνουσαν ταῖς σκιαῖς ἀποφαίνοντες τὴν ἀλήθειαν. Προτρέπει μὲν γὰρ Μωσῆς ἰέναι κατασκεψομένους εὖ μάλα τῆς ἐπαγγελίας τὴν γῆν τοὺς ἐξηλεγμένους ἐκ πασῶν τῶν φυλῶν. Ἐπειδὴ δὲ ἧκον, καὶ ἤδη παρῆσαν, οἱ μὲν κατηγόρευον τὸν ἀριθμὸν ὄντες δέκα, καὶ ἁπάσῃ τῇ συναγωγῇ δειμάτων τε ὁμοῦ, καὶ θεομισοῦς ἀπιστίας γεγόνασι πρόξενοι, Οἱ δὲ δὴ λειπόμενοι δύο Χάλεβ τε ὁ τοῦ Ἰεφωνῆ, καὶ μέν τοι καὶ Ἰησοῦς προὔτρεπόν τε ἰέναι καταδῃώσαντες, καὶ αὐτὴν δὲ τὴν γῆν ἐπαινεῖν ἠξίουν, πίων ὅτι καὶ εὔκαρπος, καὶ μὴν καὶ ληΐων ἀριστότροφος ἐναργῶς ἀνακεκραγότες.","english":"Barely. For he said, the Lord spoke to Moses: \"I am gracious to them according to your word. But as I live, and my name lives. And the glory of the Lord will fill all the earth. Because all the men who saw my glory, and the signs which I did in Egypt, and in this wilderness, and they tested me this tenth time, and did not listen to my voice. Surely they shall not see the land which I swore to their fathers, but their children, who are with me here; as many as do not know good or evil. Every younger one inexperienced, to these I will give the land. But all who provoked me shall not see it; but my servant Caleb, because a different spirit was in him, and he followed me; I will bring him into the land into which he entered there, and his seed shall inherit it.\" Consider, then, that the charges of disobedience are most grievous before God. And those who have come under it must endure the loss hard to bear. This is what we shall find Israel suffered, comparing the new with the older Scriptures, and showing the truth to be in agreement with the shadows. For Moses urges those chosen from all the tribes to go and spy out the land of the promise very carefully. But when they came, and were already present, those who were ten in number brought accusation, and became the cause of both terrors and God-hating disbelief for the whole congregation. But the two who remained, Caleb the son of Jephunneh, and indeed also Joshua, urged them to go and destroy it utterly, and thought it right to praise the land itself, crying out clearly that it is rich and fruitful, and moreover most excellent for the nurture of crops.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":593,"ref":"p593","source":"Ἀλλ' οἱ μὲν ἐξέπιπτον τῆς ἐπαγγελίας, οἱ δὲ οὐρανίᾳ ψήφῳ κληρονόμοι τῆς ἄνωθεν τέθεινται, καὶ τετίμηνται παρὰ Θεοῦ. βʹ. Ποῖος οὖν ἄρα λοιπὸν τῆς ἀληθοῦς καὶ πνευματικῆς θεωρίας ὁ τρόπος εἰπεῖν ἀναγκαῖον. Διὰ τῶν Μωσέως βιβλίων, ἤτοι τῶν ἐν αὐτοῖς ὡς ἐν τύποις ἔτι προαναπεπλασμένων τοῖς ἁγίοις ἀγαθῶν, ἤτοι τῆς γῆς τῆς ἁγίας τῆς τοῖς πατράσιν ἐπηγγελμένης ἐξεπέμπετο τρόπον τινὰ τῶν Ἰουδαίων ὁ νοῦς. Ἔστι γὰρ, ἔστιν ἰδεῖν ἐν τοῖς νομικοῖς συγγράμμασι κατεσκιασμένον τοῖς τύποις τὸ Χριστοῦ μυστήριον· καὶ τὸν δι' αὐτοῦ ἐν πνεύματι ἁγιασμὸν, καὶ τὴν τοῖς ἁγίοις ἐπηγγελμένην ἐλπίδα. Τέθυται μὲν γὰρ ὁ ἀμνὸς ὁ ἐν Αἰγύπτῳ παρὰ τῶν ἐξ Ἰσραήλ· κατεχρίοντό τε τῷ αἵματι, καὶ κατείργηται ὁ ὀλοθρευτής. Ὅτι δὲ ἀτονήσει θάνατος ἐν θανάτῳ Χριστοῦ, καὶ τοὺς ἐν ἁγίῳ Πνεύματι κατακεχρισμένους παρελάσει λοιπὸν ἡ φθορὰ, προεπήγγειλεν ἡ σκιά. Ὅτι δὲ καὶ τῆς ἐν ἀρχαῖς δοθείσης εὐημερίας ἐπιδραξόμεθα, καὶ ἐν τῷ παραδείσῳ τῆς τρυφῆς ἀνακομισθήσεται πάλιν ὁ ἄνθρωπος, οὐδὲν ἧττον ἡμῖν ὑπεμφήνειεν ἂν ὁ νόμος. Ἑορτάζειν μὲν γὰρ προστέταχεν, ἐν τῷ μηνὶ τῷ ἑβδόμῳ, καὶ πεντεκαιδεκάτῃ τοῦ μηνὸς, καὶ κάλυντρά τε φοινίκων λαβόντες εἰς χεῖρας, καὶ ὡραίου ξύλου καρπὸν, καὶ κλάδους ξύλου δασεῖς, καὶ ἰτέας, καὶ ἄγνου. Δέχεσθαι δὲ οὐχ ἁπλῶς προστέταχεν, ἀλλ' ἐν πρώτῃ τε ἡμέρᾳ καὶ ἑβδόμῃ· κλητήν τε ἁγίαν τὴν πρώτην ὀνομάζει, καὶ μήν τοι καὶ τὴν ἑβδόμην. Ὑπεδήλου δὲ τὸ χρῆμα πλαγίως, ὅτι δέδοται μὲν ὁ παράδεισος ἐν πρώτῳ καιρῷ τῇ τοῦ γένους ἀρχῇ, φημὶ δὲ τῷ Ἀδάμ·","english":"But while some fell away from the promise, others were established by a heavenly vote as heirs of the things above, and were honored by God. 2. What, then, is the manner of true and spiritual contemplation that remains? It is necessary to state it. Through the books of Moses—that is, through the good things prefigured in them as in types for the saints, or through the holy land promised to the fathers—the mind of the Jews was, in a manner of speaking, sent forth. For it is possible, yes, it is possible to see in the legal writings the mystery of Christ overshadowed by types, and the sanctification through him in the Holy Spirit, and the hope promised to the saints. For the lamb was sacrificed in Egypt by the Israelites, and they smeared themselves with its blood, and the destroyer was restrained. But that death would be weakened by the death of Christ, and that corruption would no longer seize those who have been anointed in the Holy Spirit—the shadow foretold this. And that we shall lay hold of the prosperity given in the beginning, and that man will be restored again to the paradise of delight—the law would no less have hinted this to us. For it commanded them to celebrate a feast in the seventh month, on the fifteenth day of the month, taking palm branches in their hands, and the fruit of a beautiful tree, and thick branches of trees, and willows, and chaste-tree. And it commanded them to receive them not simply, but on the first day and the seventh; and it calls the first day a holy convocation, and indeed also the seventh. And the matter hinted obliquely that paradise was given in the first season, at the beginning of the race—I mean to Adam.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":594,"ref":"p594","source":"δοθήσεται δὲ καὶ ἐν ἐσχάτῳ, τουτέστι, τῇ συντελείᾳ τοῦ παρόντος αἰῶνος· οὗ τύπος ἂν εἴη καὶ μάλα σαφὴς, ἡ τελευταία τῆς ἑβδόμης ἡμέρα. Ἁγία δὲ ἡ πρώτη, καὶ ἡ ἑβδόμη. Ἅγιος γὰρ ἡμῶν ὁ καιρὸς, καθ' ὃν ἦν ἔτι τὴν δοθεῖσαν αὐτῷ φυλάττων ἐντολὴν ὁ πρωτοπάτωρ Ἀδάμ· ἅγιος δὲ πάλιν ὁ ἐν ἐσχάτοις. Ἡγιάσμεθα γὰρ ἐν Χριστῷ, τῶν ἐξ ἁμαρτίας ἐγκλημάτων ἀπηλλαγμένοι, καὶ μέτοχοι γεγονότες τοῦ ἁγίου Πνεύματος. Οὐκοῦν διὰ τύπου καὶ σκιᾶς μονονουχὶ προαποστέλλει Μωσῆς, ἤτοι τῶν νομικῶν γραμμάτων ἡ δύναμις, τοὺς εὐμαθεστέρους καὶ οἱονεί πως ἐξειλεγμένον ἔχοντας τὸν νοῦν, εἰς κατάσκεψιν ἀκριβῆ τῶν ἐπηγγελμένων παρὰ Θεοῦ. Ἐπειδὴ δὲ τοῖς ἐθέλουσι τυχεῖν τῶν οὕτω σεπτῶν καὶ εὐκλεεστάτων ἀγαθῶν, οὐ πρὸς αἷμά τε καὶ σάρκα ἡ πάλη· πρὸς ἀρχὰς δὲ μᾶλλον καὶ ἐξουσίας, καὶ τοὺς κοσμοκράτορας τοῦ αἰῶνος τούτου, κατὰ τὸ γεγραμμένον· κατοκνοῦσι τὴν μάχην οἱ\n\nφρονοῦντες τὰ τῆς σαρκός· οἱ τὰ πρόσκαιρά τε καὶ ἀπολλύμενα τῆς εἰς αἰῶνα τρυφῆς προτετιμηκότες. Ἄθρει γὰρ ὅτι καὶ οἱ ἐξ Ἰσραὴλ, γυναίων τε πέρι καὶ τέκνων ἄνω τε καὶ κάτω λέγουσι ταῖς τῶν ἀπολέκτων φωναῖς εἰς τοσοῦτο δειλίας τε καὶ ἀθλιότητος κατενηνεγμένοι. Ἐννόει δὲ καὶ τοὺς ἐν καιρῷ τῆς ἐπιδημίας τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ ταῖς τῶν Ἰουδαίων φωναῖς ζημιουμένους τὴν πίστιν. Ὁ μὲν γὰρ Κύριος ἡμῶν Ἰησοῦς Χριστὸς τὴν τῶν οὐρανῶν βασιλείαν τοῖς πιστεύουσιν ἐχαρίζετο. Πλὴν ἐκάλει πρὸς εὐτολμίαν, δῆλον δὲ ὅτι τὴν πνευματικήν. Καὶ ὅτι προσήκει τῆς τοῦ διαβόλου πλεονεξίας καταθλεῖν εὖ μάλα τοὺς ἐπ' αὐτῷ πεποιθότας διεκελεύετο λέγων·","english":"And it will be given also at the last, that is, at the consummation of the present age; of which there would be a very clear type, the last day of the seventh. And the first is holy, and the seventh. For holy is our time, during which the first-formed father Adam was still keeping the commandment given to him; and holy again is the time in the last things. For we have been sanctified in Christ, having been released from the charges of sin, and having become partakers of the Holy Spirit. Therefore, almost as it were through type and shadow, Moses—or rather the power of the legal writings—sends ahead the more teachable, and those who have their mind, so to speak, in some way chosen out, to a precise examination of the things promised by God. But since for those who wish to obtain such revered and most glorious goods, the struggle is not against blood and flesh, but rather against principalities and powers, and the world-rulers of this age, according to what is written: those who mind the things of the flesh shrink back from the battle—those who have preferred the temporary and perishable things to the delight that is forever. For observe that even those from Israel, concerning wives and children, say up and down with the voices of the reprobate, having been brought down to such a degree of cowardice and wretchedness. And consider also those in the time of the visitation of our Savior Christ, who are robbed of faith by the voices of the Jews. For our Lord Jesus Christ was granting the kingdom of the heavens to those who believe. Moreover, he was calling them to boldness—clearly, that is, spiritual boldness. And he commanded that those who have trusted in him should very well trample down the greed of the devil, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":595,"ref":"p595","source":"Ἰδοὺ δέδωκα ὑμῖν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. Οἱ δὲ πιστεύειν οὐκ ἤθελον, τῆς εἰς Θεὸν ἀγάπης προτάττοντες τὰ σωματικά. Κεκλημένοι γὰρ εἰς τοὺς γάμους, ἤρξαντο, φησὶν, ἀπὸ μιᾶς παραιτεῖσθαι πάντες. Καὶ ὁ μὲν ἔφασκεν· Ἀγρὸν ἠγόρασα· ὁ δέ· Γυναῖκα ἔγημα, καὶ οὐ δύναμαι ἐλθεῖν. Ὁρᾷς ἀδελφότητα παθῶν; ὁρᾷς συγγένειαν νοσημάτων; Οὐκοῦν οἱ μὲν Γραμματεῖς τε καὶ Φαρισαῖοι καταγορεύουσι τρόπον τινὰ διὰ τοῦ μὴ βούλεσθαι βαδίζειν εἰς αὐτὴν, τῆς ἐπαγγελίας τοῦ Θεοῦ, μήτε μὴν ἑτέρους ἐᾷν. Τοιγάρτοι καὶ ἤκουον· Οὐαὶ ὑμῖν τοῖς νομικοῖς, ὅτι ἤρατε τὴν κλεῖδα τῆς γνώσεως. Αὐτοὶ οὐκ εἰσέλθετε, καὶ τοὺς εἰσερχομένους ἐκωλύσατε. Ἀπολώλασι γὰρ ταῖς τῶν ἡγουμένων φωναῖς οἱ ὑπὸ χεῖρα λαοί. Οὕτω που διὰ φωνῆς προφήτου φησὶν ὁ Θεὸς, ὅτι Οἱ ποιμένες ἠφρονήσαντο, καὶ τὸν Κύριον οὐκ ἐζή τησαν· διὰ τοῦτο οὐκ ἐνόησε πᾶσα ἡ νομὴ, καὶ διεσκορπίσθησαν. Τοιγάρτοι καὶ ἡ πολλὴ τῶν Ἰουδαίων πληθὺς ἀπώλισθε μὲν τῆς ἐπαγγελίας, ἀμέτοχος δὲ τῆς διὰ Χριστοῦ χάριτος γέγονε. Πλὴν σέσωσται τὸ κατάλειμμα διὰ Χριστοῦ. Τύπος δ' ἂν εἴη καὶ τοῦδε σαφὴς ὁ Χάλεβ υἱὸς Ἰεφονῆ, καὶ μέν τοι καὶ Ἰησοῦς· οἳ μυρία μὲν ὅσα προσεφώνουν τοῖς ἐξ Ἰσραὴλ, παραθήγοντες εἰς ἀνδρείαν, καλήν τε καὶ ἀξιόληπτον τὴν γῆν ὀνομάζοντες, καὶ ὅτι κρατήσουσι τῶν ἐθνῶν ἀνακεκραγότες· ἀλλὰ μικροῦ διολώλασι. Εἶπε γὰρ, φησὶ, πᾶσα ἡ συναγωγὴ, καταλιθοβολῆσαι αὐτούς. Πλὴν δὲ τέθεινται καὶ κληρονόμοι παρὰ Θεοῦ. Τίς οὖν ἄρα ἐστὶν ὁ Χάλεβ, σαφηνιεῖ τὸ ὄνομα. Διερμηνεύεται γὰρ, πᾶσα καρδία·","english":"Behold, I have given you authority to tread upon serpents and scorpions, and upon all the power of the enemy. But they were unwilling to believe, placing bodily things before love toward God. For when they were invited to the wedding, he says, they all began with one accord to make excuses. And one said, I have bought a field; and another, I have married a wife, and I cannot come. Do you see the kinship of the passions? Do you see the affinity of the diseases? Therefore the Scribes and Pharisees, in a manner of speaking, denounce the promise of God by not wishing to walk into it, nor even to allow others. And so they also heard: Woe to you, lawyers, because you have taken away the key of knowledge. You did not enter in yourselves, and those who were entering you hindered. For the peoples under their hand have perished at the voices of their leaders. Thus somewhere through the voice of the prophet God says, that The shepherds have become foolish, and have not sought the Lord; therefore all the pasture has not understood, and they were scattered. Therefore also the great multitude of the Jews has perished from the promise, and has become a stranger to the grace through Christ. Nevertheless the remnant has been saved through Christ. And a clear type of this would be Caleb the son of Jephunneh, and indeed also Joshua; who addressed countless things to the children of Israel, sharpening them to courage, calling the land good and worthy to be taken, and crying out that they would prevail over the nations; but they nearly perished. For, he says, the whole congregation said to stone them. Nevertheless they were also appointed heirs by God. Who then is Caleb? The name will make it clear. For it is interpreted, all heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":596,"ref":"p596","source":"Ἰεφονῆ δὲ πάλιν, ἡ ἐπιστροφή. Οὐκοῦν οἱ τελείαν ἔχοντες μετὰ Θεοῦ τὴν καρδίαν, υἱοὶ τῆς ἐπιστροφῆς σὺν τοῖς Ἰησοῦ. Εἶεν δ' ἂν οὗτοι πάλιν οἱ πεπιστευκότες, καὶ ὡς ἐν ἀπαρχῇ νοούμενοι τοῖς ἁγίοις ἀποστόλοις, οἳ κεκλήκασι τὸν Ἰσραήλ· καὶ ἐν αὐτοῖς ἂν νοοῖτο τὸ κατάλειμμα. Καὶ καλοῦντες κεκινδυνεύκασι. Πλὴν τῆς ἁγίας γῆς τέθεινται κληρονόμοι. Ὅτι γὰρ πᾶσαν ὥσπερ ἤτοι τελείαν ἐσχήκασι μετὰ Θεοῦ τὴν καρδίαν οἱ υἱοὶ τῆς ἐπιστροφῆς, τουτέστιν, οἱ ἐπιστρέψαντες ἐκ τῶν νομικῶν ἐνταλμάτων ἐπὶ τὴν διὰ πίστεως λατρείαν τε καὶ χάριν, ἀναμάθοι τις ἂν Παύλου γράφοντος ἐναργῶς· σκύβαλα μὲν ἡγοῖτο τὰ ἐν νόμῳ, καὶ καταλογίσαιτο ζημίαν διὰ τὸ ὑπερέχον τῆς γνώσεως τοῦ Θεοῦ· καὶ ἵνα αὐτὸν κερδάνῃ, καὶ τὴν αὐτοῦ δικαίωσιν ἔχῃ. Ὅτι τοίνυν ἀπολισθήσει μὲν τῆς ἐπαγγελίας ὁ Ἰσραὴλ, ἀπολεῖται δὲ οὐκ εἰσάπαν, ἀλλ' ὡς ἐν ὀλίγῃ μοίρᾳ σωθήσεται· τοῦτο γὰρ, οἶμαι, ἔστι τὸ κατάλειμμα, συνήσεις εὖ μάλα, καθάπερ ἤδη προεῖπον· εἰσκομιζόμενον βλέπων ἐξ ἐπαγγελίας Θεοῦ τὸν Χάλεβ, συνεζευγμένου τρόπον τινὰ, καὶ παραθέοντος τοῦ σώζοντος· ἑρμηνεύεται γὰρ ὧδε Ἰησοῦς. Καὶ γοῦν ὁ θεσπέσιος ἄγγελος Γαβριὴλ αὐτὸς ἦν ὅτε τῇ ἁγίᾳ Παρθένῳ τὸν τῆς ἐνανθρωπήσεως τοῦ Μονογενοῦς εὐηγγελίζετο τρόπον· Μὴ φοβοῦ, φησὶ, Μαριάμ· εὗρες γὰρ παρὰ Θεῷ χάριν. Καὶ ἰδοὺ συλλήψῃ ἐν γαστρὶ, καὶ τέξῃ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. Οὗτος ἔσται μέγας, καὶ Υἱὸς Ὑψίστου κληθήσεται. Μόνον οὖν ἄρα τῆς Ἰουδαίων Συναγωγῆς τὸ κατάλειμμα κεκληρονόμηκε τὰς ἐπαγγελίας, καὶ εἰς γῆν εἰσέβη τὴν ἱεράν. Ὁ μὲν οὖν πολλοῦ γε καὶ δεῖ.","english":"Jephunneh again means \"the turning.\" Therefore those who have a perfect heart with God are sons of the turning, together with those of Jesus. These would again be the believers, and understood as a firstfruits in relation to the holy apostles, who called Israel; and in them the remnant would be understood. And in calling they have risked danger. Nevertheless they have been set as heirs of the holy land. For that all the sons of the turning—that is, those who have turned from the legal commandments to the worship and grace that come through faith—have obtained a perfect heart with God, one may learn clearly from Paul writing: he considered the things in the law as refuse, and counted them loss because of the surpassing knowledge of God, and in order that he might gain him and have his justification. That, therefore, Israel will slip away from the promise, yet will not be destroyed entirely, but will be saved as in a small portion—for this, I think, is the remnant—you will understand very well, just as I have already said: seeing Caleb brought in by the promise of God, joined in a certain way, and running alongside, with the one who saves; for here \"Jesus\" is interpreted. And indeed the divine angel Gabriel himself was there when he announced to the holy Virgin the manner of the incarnation of the Only-Begotten: \"Do not fear,\" he says, \"Mary, for you have found favor with God. And behold, you will conceive in the womb and bear a son, and you shall call his name Jesus. He will be great and will be called Son of the Most High.\" Only the remnant, then, of the synagogue of the Jews has inherited the promises and entered the sacred land. The one, therefore, far from it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":597,"ref":"p597","source":"Συνήλασε δὲ ὥσπερ αὐτῷ ὁ νέος τε καὶ ἐν πίστει λαός. Ὑπισχνεῖτο γὰρ ὁ τῶν ὅλων Θεὸς συνεισκομιεῖν τῷ Χάλεβ πᾶν παιδίον νέον. Τοῦτο καὶ ὁ θεῖος ἡμῖν Δαβὶδ ὑπεσήμαινε λέγων περὶ τῆς τῶν ἁγίων\n\nκληρονομίας· Γραφήτω αὐτὴ εἰς γενεὰν ἑτέραν καὶ λαὸς ὁ κτιζόμενος αἰνέσει τὸν Κύριον. Οὐ γὰρ τοῖς ἐν νόμῳ παιδαγωγουμένοις, ἀλλ' εἰς γενεὰν ἑτέραν ὁ κλῆρος τετήρηται. Καὶ τίς ἡ ἑτέρα γενεά; Ὁ νέος, ὡς ἔφην, καὶ ἐν πίστει λαός. Ἐκτίσμεθα γὰρ ἐν Χριστῷ πρὸς καινότητα ζωῆς, ἀποδυσάμενοι τὸν παλαιὸν ἄνθρωπον, σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις. Κτίσαι γὰρ λέγεται τοὺς δύο λαοὺς ὁ Χριστὸς εἰς ἕνα καινὸν ἄνθρωπον, ποιῶν εἰρήνην, καὶ ἀποκαταλλάσσων ἀμφοτέρους ἐν ἐνὶ πνεύματι πρὸς τὸν Πατέρα. Οὐκοῦν εἰς τύπον ἂν εἶεν τοῦ νέου λαοῦ τὰ καὶ αὐτῷ τῷ Χάλεβ συνεισκομιζόμενα βρέφη. Οἷς καὶ ὁ θεσπέσιος μαθητὴς ἐπέστελλε λέγων· Ὡς ἀρτιγενῆ τὰ βρέφη τὸ λογικὸν καὶ ἄδολον γάλα ποθήσατε, ἵνα ἐν αὐτῷ αὐξηθῆτε εἰς σωτηρίαν, εἴπερ ἐγεύσασθε ὅτι χρηστὸς ὁ Κύριος. Ὅτι δὲ καὶ ὁ θεσπέσιος Παῦλος οὕτω συνεὶς τὰ ἐν νόμῳ, μεταπλάττει πρὸς ἀλήθειαν τὸν ἔν γε τοῖς γράμμασι τύπον, μαθήσῃ σαφῶς, ὡς δὴ γεγραφότος Ἑβραίοις, Ὅτι, καθὼς λέγει τὸ Πνεῦμα τὸ ἅγιον· Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ, οὗ ἐπείρασάν με οἱ πατέρες ὑμῶν, ἐδοκίμασάν με, καὶ εἶδον τὰ ἔργα μου. Τεσσαράκοντα ἔτη προσώχθισα τῇ γενεᾷ ἐκείνῃ, καὶ εἶπα· Ἀεὶ πλανῶνται τῇ καρδίᾳ.","english":"The new people, who are also in faith, was driven together, as it were, for him. For the God of all things promised to bring in together with Caleb every new child. The divine David also indicated this to us when he said concerning the inheritance of the saints: Let it be written for another generation, and the people who are being created will praise the Lord. For the lot has not been preserved for those who are brought up under the law, but for another generation. And what is the other generation? The new people, as I said, who are also in faith. For we were created in Christ for newness of life, having put off the old man, together with its passions and desires. For Christ is said to create the two peoples into one new man, making peace, and reconciling both in one Spirit to the Father. Therefore the infants brought in together with Caleb himself would be a type of the new people. To these the inspired disciple also wrote, saying: As newborn infants, desire the rational and guileless milk, so that by it you may grow up to salvation, if indeed you have tasted that the Lord is good. And that the inspired Paul also, having understood the things in the law in this way, transforms the type in the letters toward the truth, you will learn clearly, since he wrote to the Hebrews: As the Holy Spirit says: Today, if you hear his voice, do not harden your hearts, as in the provocation, on the day of testing in the wilderness, where your fathers tested me, they tried me, and saw my works. For forty years I was angry with that generation, and I said: They are always led astray in their heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":598,"ref":"p598","source":"Αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου, οἷς ὤμοσα, καὶ οὐκ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου. Ἵνα δὲ καὶ ἡμεῖς τὴν ἐπάρατον ἀπιστίαν διωθούμενοι, καὶ ὡς ἀποτάτω τῆς ἑαυτῶν ἱέντες ψυχῆς, κληρονόμοι τῆς ἐπαγγελίας εὑρισκώμεθα, προσεφώνει πάλιν· Βλέπετε, ἀδελφοὶ, μή ποτε ἔσται ἔν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας ἐν τῷ ἀποστῆναι ἀπὸ Θεοῦ ζῶντος, ἀλλὰ παρακαλεῖτε ἑαυτοὺς καθ' ἑκάστην ἡμέραν, ἄχρις οὗ τὸ σήμερον καλεῖται, ἵνα μὴ σκληρυνθῇ τις ἐν ὑμῖν ἀπάτῃ τῆς ἁμαρτίας. Μέτοχοι γὰρ τοῦ Χριστοῦ γεγόναμεν, ἐάνπερ τὴν ἀρχὴν τῆς ὑποστάσεως μέχρι τέλους βεβαίων κατάσχωμεν, ἐν τῷ λέγεσθαι· Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνεσθε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ. Τινὲς γὰρ ἀκούσαντες παρεπίκραναν, ἀλλ' οὐχὶ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωσέως. Τίσι δὲ προσώχθισε τεσσαράκοντα ἔτη; Οὐχὶ τοῖς ἁμαρτήσασιν, ὧν τὰ κῶλα ἔπεσαν ἐν τῇ ἐρήμῳ; Τίσι δὲ ὤμοσε μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ, εἰ μὴ τοῖς ἀπειθήσασι; Καὶ βλέπομεν ὅτι οὐκ ἠδυνήθησαν εἰσελθεῖν διὰ τὴν ἀπείθειαν. Ὅτι γὰρ τὸ ἐξήνιον, καὶ τὸ μὴ τοῖς θείοις ὑπείκειν νεύμασι, προεξένησεν αὐτοῖς ἐπιτηδεύειν ἐθέλουσι τῆς ἐλπίδος τὴν ἀπεμπολήν· ὀνήσειε δ' ἂν οὐ μετρίως τὸ ἔμπαλιν, οὐδὲν ἧττον ἡμᾶς ἀναπείσει λέγων· Φοβηθῶμεν οὖν μή ποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν ἀνάπαυσιν αὐτοῦ, δοκῇ τις ἐξ ὑμῶν ὑστερηκέναι. Καὶ γάρ ἐσμεν εὐηγγελισμένοι, καθάπερ κἀκεῖνοι. Ἀλλ' οὐκ ὠφέλησεν ὁ λόγος τῆς ἀκοῆς ἐκείνους μὴ συγκεκραμένος ἐν πίστει τοῖς ἀκούσασιν.","english":"But they did not know my ways, to whom I swore, and they shall not enter into my rest. And so that we too, thrusting away accursed unbelief and casting it as far as possible from our own soul, may be found heirs of the promise, he addressed us again: Take heed, brothers, lest at any time there be in any of you an evil heart of unbelief in departing from the living God, but encourage one another each day, as long as it is called today, so that none of you may be hardened by the deceitfulness of sin. For we have become partakers of Christ, if indeed we hold fast the beginning of our confidence firm to the end, while it is said: Today, if you hear his voice, do not harden your hearts, as in the provocation. For some who heard provoked, but not all those who came out of Egypt through Moses. And with whom was he angry for forty years? Was it not with those who sinned, whose limbs fell in the wilderness? And to whom did he swear that they would not enter into his rest, if not to those who disobeyed? And we see that they were not able to enter because of disobedience. For the fact that their self-willed nature and their refusal to submit to the divine decrees led the way for them, when they wished to pursue it, to the selling away of their hope; but the opposite would benefit them not a little, and he will persuade us no less, saying: Let us therefore fear, lest, while a promise of entering into his rest is left, any one of you should seem to have fallen short. For indeed we have been evangelized, just as they also were. But the word of hearing did not profit those, because it was not mixed with faith in those who heard.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":599,"ref":"p599","source":"Εἰσερχόμεθα γὰρ εἰς τὴν κατάπαυσιν αὐτοῦ οἱ πιστεύσαντες τῷ πάντων ἡμῶν Σωτῆρι καὶ Λυτρωτῇ· φημὶ δὲ τῷ Χριστῷ, δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν τῷ ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας. Ἀμήν. Ὅτι γέγονεν ἡμῖν ἄρτος ζωῆς ὁ Χριστός. αʹ. Ταῖς τῶν Ἰουδαίων φιλομαθείαις ἐπιτιμῶν ὁ θεσπέσιος προφήτης Ἱερεμίας, καὶ μάλα εἰκότως ἔφασκε· Πῶς ἐρεῖτε, ὅτι καὶ μάλα σοφοί ἐσμεν ἡμεῖς, καὶ νόμος Κυρίου μεθ' ἡμῶν ἐστιν; Εἰ μάτην ἐγενήθη σχοῖνος ψευδὴς Γραμματεῦσιν. Ἠσχύνθησαν σοφοὶ, ἐπτοήθησαν, καὶ ἑάλωσαν, ὅτι τὸν λόγον τοῦ Κυρίου ἀπεδοκίμασαν. Σοφία τίς ἐστιν ἐν αὐτοῖς; Καίτοι γὰρ ἐπὶ τῇ τῶν νόμων εἰδήσει πολὺ λίαν ἐξογκούμενοι, καὶ ὑψηλὴν αἴροντες τὴν ὀφρὺν οἱ Γραμματεῖς τε καὶ Φαρισαῖοι, καὶ τῆς ἀγελαίου πληθύος κατασοβαρευόμενοι, πολὺ νοσοῦντες τὸ εὔηθες, ἄσοφοί τε καὶ ὀλιγογνώμονες ἐξ αὐτῶν ἠλέγχοντο τῶν πραγμάτων. Ἀπεδοκίμαζον γὰρ τὴν ἄνωθεν καὶ ἐξ οὐρανοῦ σοφίαν, τὸν ἐκ Θεοῦ Πατρὸς Λόγον, Ὃς ἐγενήθη ἡμῖν σοφία ἀπὸ Θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις. Ταύτῃτοι γεγόνασιν ἀδόκιμοι καὶ ἀκάρδιοι, μωροὶ καὶ τυφλοὶ, κατὰ τὴν αὐτοῦ τοῦ Σωτῆρος φωνήν. Ἐπειδὴ δὲ τὸν θεῖον","english":"For we who have believed in the Savior and Redeemer of us all—I mean Christ—enter into his rest; through whom and with whom be glory to God and the Father with the Holy Spirit forever. Amen. That Christ has become for us the bread of life. 1. The divine prophet Jeremiah, rebuking the eagerness for learning of the Jews, and quite reasonably so, said: How can you say, \"We are very wise, and the law of the Lord is with us\"? In vain has the pen of the scribes become a false reed. The wise were put to shame, they were terrified, and they were caught, because they rejected the word of the Lord. What wisdom is in them? For although the scribes and Pharisees were exceedingly puffed up over their knowledge of the laws, and lifted high their brow, and looked down upon the herd-like multitude, being greatly sick with foolishness, they were proven by the facts themselves to be unwise and of little understanding. For they rejected the wisdom from above and from heaven, the Word from God the Father, who became for us wisdom from God, both righteousness and sanctification and redemption. For this reason they have become reprobate and without heart, foolish and blind, according to the voice of the Savior himself. But since the divine","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":600,"ref":"p600","source":"παρωθούμενοι λόγον, καὶ τῆς ζωοποιοῦ χάριτος ὡς ἀποτάτω διᾴττοντες, καὶ ταῖς ἄγαν ἀπειθείαις καταλυποῦντες τὸν Θεὸν κατὰ μυρίους ὅσους ἡλίσκοντο τρόπους, λιμῷ διολώλασι. Καὶ τοῦτο ἦν τὸ διὰ φωνῆς προφητῶν παρὰ Θεοῦ λελεγμένον· Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ ἐπάξω λιμὸν ἐπὶ τὴν γῆν· οὐ λιμὸν ἄρτου, οὐδὲ δίψαν ὕδατος· ἀλλὰ λιμὸν τοῦ ἀκοῦσαι λόγον Κυρίου. Καὶ σαλευθήσονται ὕδατα, ἕως θαλάσσης, καὶ ἀπὸ βοῤῥᾶ ἕως ἀνατολῆς περιδραμοῦνται ζητοῦντες τὸν λόγον Κυρίου, καὶ οὐ μὴ εὕρωσιν. Οἷς γὰρ ἐξὸν ἔχειν αὐτὸν καὶ μάλα πλουσίως, ἀνούστατα διωθούμενοι, ψήφῳ λοιπὸν θείᾳ κολάζονται, τὰ πάντων ἄριστα ζημιούμενοι, καὶ τὰ δι' ὧν ἦν εἰκὸς καταπλουτεῖν μονονουχὶ δύνασθαι τοῖς ἄνωθεν ἀγαθοῖς· ἀλλ' ἐκείνοις μὲν ἀπειθεῖν ἑλομένοις, καὶ τὴν θείαν τε καὶ ἀξιάγαστον χάριν ἀνοσίως περιυβρίζουσιν, ὁ τῶν θείων μαθημάτων λιμὸς ἐπενήνεκται, καὶ σφόδρα εἰκότως. Ἡμῖν δὲ τοῖς εἰς αὐτὸν πιστεύουσιν, ἄρτος ζωῆς γέγονεν ὁ Ἐμμανουὴλ, Ἄρτος ἐξ οὐρανοῦ καταβὰς, καὶ ζωὴν διδοὺς τῷ κόσμῳ· ἐν ᾧ καὶ δι' οὗ τὸ θεομισὲς τῆς φθορᾶς ὑπερθέοντος κράτος, καὶ τὴν ἄνωθεν καὶ ἐξ οὐρανοῦ μεταμφιεννύμενοι χάριν, τουτέστι, τὴν ἀφθαρσίαν, προκεκομίσμεθα τῷ Θεῷ καὶ Πατρὶ, λαμπροί τε καὶ ἱεροί. Καὶ τί γὰρ οὐχὶ τῶν τοιούτων πεπλουτηκότες διατελοῦμεν ἐν κόσμῳ; τοῖς τοιούτοις ἡμᾶς ἐφίστησι λογισμοῖς τὸ γράμμα τὸ νομικόν. Ἔχει δὲ οὕτω· Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Λάλησον τοῖς υἱοῖς Ἰσραὴλ, καὶ ἐρεῖς πρὸς αὐτούς·","english":"Being thrust away from the word, and keeping as far as possible from the life-giving grace, and by their excessive disobedience abandoning God, they were caught in countless ways and perished by famine. And this was what was spoken by God through the voice of the prophets: Behold, the days are coming, says the Lord, and I will 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. And the waters shall be shaken, even to the sea, and from the north to the east they shall run about seeking the word of the Lord, and they shall not find it. For those who, though it was possible for them to have it and that most richly, thrust it away without hearing, are thereafter punished by divine decree, being deprived of the best of all things, and of those things through which it was fitting that they should be enriched, so to speak, with the good things from above; but for those who chose to disobey, and who impiously outrage the divine and admirable grace, the famine of divine teachings has been brought upon them, and very reasonably so. But for us who believe in him, Emmanuel has become the bread of life, the bread that came down from heaven and gives life to the world; in him and through him, as we escape the god-hating power of corruption, and are clothed with the grace from above and from heaven, that is, with incorruption, we have been presented to God and the Father, radiant and holy. And what of such things have we not continued to possess in abundance in the world? The letter of the law sets before us such thoughts. And it is as follows: And the Lord spoke to Moses, saying: Speak to the sons of Israel, and you shall say to them:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":601,"ref":"p601","source":"Ἐν τῷ εἰσπορεύεσθαι ὑμᾶς εἰς τὴν γῆν, εἰς ἣν ἐγὼ εἰσάγω ὑμᾶς ἐκεῖ, καὶ ἔσται, ὅταν ἐσθίητε ὑμεῖς ἀπὸ τῶν ἄρτων τῆς γῆς, ἀφελεῖτε ἀφαίρεμα, ἀφόρισμα τῷ Κυρίῳ, ἀπαρχὴν φυράματος ὑμῶν· ἄρτον ἀφαίρεμα ἀφαιριεῖτε αὐτὸ ὡς ἀφαίρεμα ἀπὸ ἅλωνος, οὕτως ἀφοριεῖτε αὐτό· ἀπαρχὴν φυράματος ὑμῶν, καὶ δώσετε ἀφαίρεμα Κυρίῳ εἰς τὰς γενεὰς ὑμῶν. Ὅταν δὲ διαμάρτητε, καὶ μὴ ποιήσητε πάσας τὰς ἐντολὰς ταύτας, ἃς ἐλάλησε Κύριος πρὸς Μωσῆν, καθὰ συνέταξε Κύριος ὁ Θεὸς ὑμῖν ἐν χειρὶ Μωσῆ ἀπὸ τῆς ἡμέρας, ᾗ συνέταξε Κύριος πρὸς ὑμᾶς, καὶ ἐπέκεινα εἰς τὰς γενεὰς ὑμῶν· καὶ ἔσται, ἐὰν ἐξ ὀφθαλ μῶν τῆς συναγωγῆς ἀκουσίως γενηθῇ, καὶ ποιήσει πᾶσα ἡ συναγωγὴ μόσχον ἕνα ἐκ βοῶν ἄμωμον εἰς ὁλοκαύτωμα, εἰς ὀσμὴν εὐωδίας τῷ Κυρίῳ, καὶ θυσίαν τούτου καὶ σπονδὴν αὐτοῦ, κατὰ τὴν σύνταξιν αὐτοῦ, καὶ χίμαρον ἐξ αἰγῶν ἕνα περὶ ἁμαρτίας. Καὶ ἐξιλάσεται ὁ ἱερεὺς περὶ πάσης συναγωγῆς υἱῶν Ἰσραὴλ, καὶ ἀφεθήσεται αὐτοῖς, ὅτι ἀκούσιόν ἐστι· καὶ αὐτοὶ ἤνεγκαν τὸ δῶρον αὐτῶν κάρπωμα Κυρίῳ περὶ τῆς ἁμαρτίας αὐτῶν ἔναντι Κυρίου, περὶ τῶν ἀκουσίων αὐτῶν. Καὶ ἀφεθήσεται πάσῃ συναγωγῇ υἱῶν Ἰσραὴλ, καὶ τῷ προσηλύτῳ προσπορευομένῳ πρὸς ὑμᾶς, ὅτι παντὶ τῷ λαῷ ἀκούσιον. Ἐὰν δὲ ψυχὴ μία ἁμάρτῃ ἀκουσίως, προσάξει αἶγα μίαν ἐνιαύσιον περὶ ἁμαρτίας. Καὶ ἐξιλάσεται ὁ ἱερεὺς περὶ τῆς ψυχῆς τῆς ἀκουσιασθείσης καὶ ἁμαρτούσης ἀκουσίως ἔναντι Κυρίου ἐξιλάσασθαι περὶ αὐτοῦ. Καὶ ἀφεθήσεται αὐτῷ τῷ ἐγχωρίῳ ἐν τοῖς υἱοῖς Ἰσραὴλ, καὶ τῷ προσηλύτῳ τῷ προσκειμένῳ ἐν αὐτοῖς. Νόμος εἷς ἔσται ἐν αὐτοῖς, ὃς ἐὰν ποιήσῃ ἀκουσίως.","english":"When you enter the land into which I am bringing you there, it shall be, when you eat of the bread of the land, that you shall set apart a heave-offering, a separated portion to the Lord, the first-fruits of your dough; you shall heave it as a heave-offering, as a heave-offering from the threshing-floor; so shall you separate it, the first-fruits of your dough, and you shall give a heave-offering to the Lord throughout your generations. But when you transgress, and do not do all these commandments which the Lord spoke to Moses, just as the Lord your God commanded you by the hand of Moses, from the day on which the Lord commanded you, and beyond, throughout your generations; it shall be, if it be done unintentionally, away from the eyes of the congregation, then all the congregation shall offer one young bull from the herd, without blemish, as a whole burnt-offering, for a sweet savour to the Lord, and its sacrifice and its drink-offering, according to its ordinance, and one kid of the goats for a sin-offering. And the priest shall make atonement for all the congregation of the sons of Israel, and it shall be forgiven them, because it is unintentional; and they themselves have brought their gift, an offering to the Lord, for their sin before the Lord, for their unintentional sins. And it shall be forgiven all the congregation of the sons of Israel, and to the proselyte who comes over to you, because it is unintentional for all the people. But if one soul sins unintentionally, he shall bring one she-goat of a year old for a sin-offering. And the priest shall make atonement for the soul that was unintentionally led astray and sinned unintentionally before the Lord, to make atonement for him. And it shall be forgiven him, the native among the sons of Israel, and the proselyte who is joined among them. One law shall be for them, whoever does it unintentionally.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":602,"ref":"p602","source":"Καὶ ταῦτα μὲν ἐν τοῖς Ἀριθμοῖς· ἐν δὲ τῷ Λευϊτικῷ διαμορφοῖ μὲν ἑτέρως τὸ μυστήριον, πλὴν οὐ σφόδρα πρὸς ἀνομοιότητα διεστήκει τὰ θεωρήματα. Φέρε δὴ οὖν κἀκείνων ἐπιμνησθέντες, ἐπεὶ τὸ λίαν εἰσὶν ἀναγκαῖα πρὸς εἴδησιν, μίαν ὥσπερ ἐπ' ἀμφοῖν ἐξυφαίνωμεν τὴν ἀφήγησιν. Γέγραπται δὲ οὕτω πάλιν· Καὶ ἐλάλησε Κύριος πρὸς Μωσῆν, λέγων· Εἰπὸν τοῖς υἱοῖς Ἰσραὴλ, καὶ ἐρεῖς αὐτοῖς· Ὅταν εἰσέλθητε εἰς τὴν γῆν ἣν ἐγὼ δίδωμι ὑμῖν, καὶ θερίσητε τὸν θερισμὸν αὐτῆς, οἴσετε δραγμάτων ἀπαρχὴν τοῦ θερισμοῦ ὑμῶν πρὸς τὸν ἱερέα. Καὶ ἀνοίσει τὸ δράγμα ἔναντι Κυρίου δεκτὸν ὑμῖν, τῇ ἐπαύριον τῆς πρώτης ἀνοίσει αὐτὸ ὁ ἱερεύς. Καὶ ποιήσετε ἐν τῇ ἡμέρᾳ ἐν ᾗ φέρητε τὸ δράγμα, πρόβατον ἄμωμον ἐνιαύσιον εἰς ὁλοκάρπωμα τῷ Κυρίῳ. Καὶ τὴν θυσίαν αὐτοῦ δύο δέκατα σεμιδάλεως ἀναπεποιημένην ἐν ἐλαίῳ, θυσίαν τῷ Κυρίῳ εἰς ὀσμὴν εὐωδίας τῷ Κυρίῳ, καὶ σπονδὴν αὐτοῦ, τὸ τέταρτον οἴνου καὶ ἄρτου. Καὶ πεφρυγμένα χίδρα νέα οὐ\n\nφάγεσθε, ἕως εἰς αὐτὴν τὴν ἡμέραν ταύτην, ἕως ἂν προσενέγκητε ὑμεῖς τὰ δῶρα τοῦ Θεοῦ ὑμῶν. Νόμιμον αἰώνιον εἰς τὰς γενεὰς ὑμῶν, ἐν πάσῃ κατοικίᾳ ὑμῶν. βʹ. Δράγμα μὲν οὖν, ληΐων ἀπαρχὴ, καὶ νέας σύμβολον εὐκαρπίας. Ἄρτος δὲ αὖ σίτου λοιπὸν συναγηγερμένου, καὶ εἰς τὴν ἅλωσιν σεσωρευμένου, καὶ τάχα που καὶ εἰς αὐτὰς ἀποθήκας κεκομισμένου. Ἀνάθημα δὲ τῷ Θεῷ τοῖς ἤδη κατῳκηκόσι τῆς ἐπαγγελίας τὴν γῆν, ταῦτα ποιεῖσθαι προστέταχεν, ἵνα δι' ἀμφοῖν νοοῖτο Χριστός· ἄρτος μὲν ἐξ οὐρανοῦ καὶ ζωοποιὸς, καὶ ἀπαρχὴ φυράματος τῶν εἰς καινότητα ζωῆς ἀνακτιζομένων ἐν αὐτῷ.","english":"And these things are in Numbers; but in Leviticus the mystery is shaped differently, though the contemplations are not very far from dissimilarity. Come then, having mentioned those things too, since they are exceedingly necessary for knowledge, let us weave, as it were, one account for both. And it is written thus again: And the Lord spoke to Moses, saying: Speak to the sons of Israel, and you shall say to them: When you enter into the land which I give to you, and you reap its harvest, you shall bring a sheaf of the first-fruits of your harvest to the priest. And he shall offer the sheaf before the Lord, acceptable for you; on the day after the first, the priest shall offer it. And you shall make on the day on which you bring the sheaf, a blameless year-old sheep as a whole burnt-offering to the Lord. And its sacrifice of two tenths of fine flour mixed with oil, a sacrifice to the Lord for a sweet-smelling savour to the Lord, and its drink-offering, the fourth part of wine and bread. And you shall not eat new parched pulse, until this very day, until you bring the gifts of your God. An eternal statute for your generations, in all your dwelling-places. 2. A sheaf, then, is the first-fruits of the harvest, and a symbol of new fruitfulness. And bread is of grain already gathered, and heaped up for the threshing-floor, and perhaps also carried into the storehouses themselves. And He commanded those who already inhabit the land of the promise to make these things as an offering to God, so that through both Christ might be understood: bread from heaven and life-giving, and the first-fruits of the dough of those renewed in Him unto newness of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":603,"ref":"p603","source":"Τοῦ μὲν γὰρ ἀρχαιοτέρου φυράματος ἀπαρχὴ γέγονεν ὁ Ἀδάμ· ἐπειδὴ δὲ τῆς δοθείσης ἀλογήσας ἐντολῆς παρώλισθεν εἰς παράβασιν, ἐπάρατος ἦν εὐθὺς, καὶ θανάτῳ καὶ φθορᾷ τὸ ἀνθρώπινον ἐν αὐτῷ κατεδικάζετο γένος. Ἀπαρχὴ δὲ Χριστὸς τοῦ δευτέρου φυράματος, ὃς καὶ διέδρα τὴν ἀρὰν, δι' αὐτὸν δηλονότι τὸν ὑπὲρ ἡμῶν γενόμενον κατάραν. Καὶ τὸ τῆς φθορᾶς παρελαύνει κράτος, δι' αὐτὸν δὴ πάλιν τὸν ἐλεύθερον ἐν νεκροῖς. Ἀνεβίω μὲν γὰρ πατή σας τὸν θάνατον. Μονονουχὶ δὲ καὶ ἀνάθημα λαμπρὸν καὶ δωροφορία, καὶ οἷά τις ἀνθρωπότητος ἀπαρχὴ, κεκαινουργημένος εἰς ἀφθαρσίαν ἀνέβη πρὸς τὸν Πατέρα. Τοιγάρτοι τὸν ἄρτον ἐν τῇ ἁγίᾳ φέρεσθαι σκηνῇ, καὶ ἐν τοῖς Ἁγίοις τῶν ἁγίων ἀνακεῖσθαι Θεῷ, τὴν εἰς οὐρανοὺς ἀναφοίτησιν ὑπεμφήνειεν ἂν, καὶ μάλα εἰκότως, τοῦ Ἐμμανουήλ. Ἀνῆλθε γὰρ οὐκ εἰς χειροποίητά ποθεν, οὔτε μὴν εἰς τὰ ἀντίτυπα τῶν ἀληθινῶν, ἀλλ' εἰς αὐτὸν τὸν οὐρανὸν νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ Θεοῦ ὑπὲρ ἡμῶν, κατὰ τὸ γεγραμμένον. Ὅτι δὲ, καὶ ἄρτος ἐστὶ ζωοποιὸς ὁ ἐξ οὐρανοῦ καὶ ἄνωθεν, ἀπαλλάττει τε πρὸς τούτῳ καὶ ἁμαρτιῶν, καὶ ἀγνοημάτων ἐλευθεροῖ τοὺς ἐπὶ τῆς γῆς, εἰς ὀσμὴν εὐωδίας ἑαυτὸν ὑπὲρ αὐτῶν ἀνατιθεὶς τῷ Θεῷ καὶ Πατρὶ, συνήσεις εὖ μάλα τοῖς τῆς διανοίας ὄμμασιν ὡς μόσχον ὁλοκαυτούμενον καθορῶν σφαζόμενον, καὶ ὡς χίμαρον ὑπὲρ τῶν τοῦ λαοῦ ἀγνοημάτων. Παραπτώματα γὰρ τίς συνήσει; κατὰ τὸ γεγραμμένον. Ἄθρει δὴ ὅπως ὁ νομοθέτης τῆς ἐν νόμῳ λατρείας ὑπερκειμένην ἀσυγκρίτως τὴν διὰ Χριστοῦ κάθαρσιν ἐκάλεσεν σαφῶς.","english":"For Adam was the firstfruits of the older lump; but since he disregarded the commandment that was given and slipped away into transgression, he was immediately accursed, and the human race in him was condemned to death and corruption. But Christ is the firstfruits of the second lump, who also escaped the curse—clearly because of him who became a curse for us. And he passes beyond the power of corruption—again because of him who is free among the dead. For he rose again, having trampled death. And, so to speak, as a bright offering and gift-bearing sacrifice, and as a kind of firstfruits of humanity, made new into incorruption, he ascended to the Father. Therefore the bread being carried in the holy tabernacle and laid up for God in the Holy of Holies would hint at the ascent of Emmanuel into the heavens, and very reasonably so. For he ascended not into something made with hands, nor yet into the copies of the true things, but into heaven itself, now to appear before the face of God for us, according to what is written. And that he is also the life-giving bread from heaven and from above, and that in addition to this he removes sins and frees those on earth from ignorances, offering himself to God and the Father for them as a sweet-smelling savour, you will understand very well with the eyes of your mind, beholding him as a calf wholly burned in sacrifice, slain, and as a kid for the ignorances of the people. For who will understand his transgressions? according to what is written. Observe then how the lawgiver called the cleansing through Christ incomparably superior to the worship under the law, clearly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":604,"ref":"p604","source":"Εἰ γὰρ παρέλθητε, φησὶ, τὰ Μωσέως, καὶ τῆς νομικῆς λατρείας ἂν ἀλογήσαντες ἐντολῆς κατεφορῷντό τινες, τότε δὴ, τότε τὴν δι' αἱμάτων ὑμῖν ἀμνησίαν ἐπικυροῦσαν εὑρήσετε, μόσχου καταθυομένου καὶ χιμάρου προσενηνεγμένου. Τοῦτο δὲ ἦν εἰς τύπον Χριστοῦ. Οὐκοῦν καθορίζει μὲν ὁ νόμος τῶν παραβαινόντων τὴν κόλασιν· ἀπαλλάττει δὲ δίκης καὶ τῶν ἐξ ἀγνοίας αἰτιαμάτων ἐλευθεροῖ τὸ τίμιον αἷμα Χριστοῦ. Τέθεικε γὰρ τὴν ψυχὴν ὑπὲρ ἡμῶν, ἵνα τοῦ κόσμου καταλύσῃ τὴν ἁμαρτίαν. Οὐκοῦν ὡς ἐν ἄρτῳ νοοῖτο Χριστὸς ὡς ζωὴ, καὶ ζωοποιός· ὡς ἐν μόσχῳ πάλιν ὁλοκαυτούμενος καὶ εἰς ὀσμὴν εὐωδίας ἑαυτὸν ἀνατιθεὶς τῷ Θεῷ καὶ Πατρί· καὶ ὡς ἐν εἴδει χιμάρου γεγονὼς δι' ἡμᾶς ἁμαρτία, καὶ ὑπὲρ ἁμαρτιῶν σφαζόμενος. Δράγμα δὲ αὖ, καθ' ἕτερον νοοῖτο τρόπον. Τίς δὲ καὶ οὗτός ἐστιν, ὡς ἔνι, λελέξεται. Ἀστάχυσι μὲν τοῖς ἐν ἀγρῷ παρεικάσειέ τις ἂν τὸ ἀνθρώπινον γένος, τὸ οἱονεί πως ἀνίσχον ἐκ τῆς γῆς, καὶ τὴν ἑαυτῷ πρέπουσαν περιμένον ἐκπλήρωσιν, καὶ χρόνῳ κειρόμενον ἀμῶντος θανάτου. Οὕτω καὶ αὐτὸς ὁ Χριστὸς τοῖς ἁγίοις ἔφασκε μαθηταῖς· Οὐχ ὑμεῖς λέγετε, ὅτι ἔτι τετράμηνόν ἐστι, καὶ ὁ θερισμὸς ἔρχεται; Ἰδοὺ λέγω ὑμῖν· ἐπάρατε τοὺς ὀφθαλμοὺς, καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσι πρὸς θερισμὸν ἤδη. Καὶ ὁ θερίζων, μισθὸν λαμβάνει, καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον. Οὐκοῦν, ὡς ἔφην ἀρτίως, ληΐοις τοῖς ἐν ἀγρῷ παρεικαστέον εὖ μάλα τοὺς ἐπὶ τῆς γῆς. Γέγονε δὲ καθ' ἡμᾶς ὁ Χριστὸς, ἀστάχυος δίκην ἀναφὺς ἐκ τῆς ἁγίας Παρθένου. Ἐπεί τοι καὶ σίτου κόκκον καὶ αὐτὸν ἡμῖν ὠνόμαζε, λέγων· Ἀμὴν, ἀμὴν λέγω ὑμῖν·","english":"For he says, if you transgress the things of Moses and disregard the commandment of the legal worship, some things were despised; then, then you will find the forgetfulness confirmed for you through blood, when a calf is sacrificed and a goat is offered. But this was for a type of Christ. Therefore the law indeed condemns the punishment of transgressors; but the precious blood of Christ releases from judgment and frees from the charges arising from ignorance. For he laid down his soul for us, in order that he might destroy the sin of the world. Therefore Christ may be understood as in bread, as life and life-giving; as in a calf again, being wholly burnt and offering himself to God and the Father as a sweet-smelling savor; and as in the form of a goat, having become sin for us, and being slain for sins. And a sheaf, in turn, may be understood in another way. And what this is also, as far as possible, will be stated. One might compare the human race to the stalks in a field, rising up as it were in some way from the earth, and awaiting its proper fulfillment, and being cut down in time by reaping death. Thus also Christ himself said to his holy disciples: Do you not say that there are still four months, and the harvest comes? Behold, I say to you: lift up your eyes, and look at the fields, that they are white for harvest already. And the reaper receives wages, and gathers fruit for eternal life. Therefore, as I said just now, those on the earth must be compared very much to the crops in a field. But Christ has become for us, rising up like a stalk from the holy Virgin. Since indeed he also called himself a grain of wheat to us, saying: Amen, amen I say to you:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":605,"ref":"p605","source":"ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. Ἀνάθημα δὲ ὥσπερ ὑπὲρ ἡμῶν γέγονε τῷ Πατρὶ, καὶ ἐν τάξει δράγματος, ὡς γῆς ἀπαρχὴ, δι' ὧν ἐκτέτοκε, μαρτυρομένης εἰς εὐκαρπίαν. Ἄσταχύς γε μὴν νοούμενος εἶς, καθὰ\n\nκαὶ ἡμεῖς αὐτοὶ, οὐκ ἄσταχυς εἷς, ἀλλ' ὡς δράγμα προσάγεται, τουτέστιν, ἐκ πολλῶν ἀσταχύων, δέσμη μία. Καί τι τὸ χρῆμά ἐστιν ἀναγκαῖον εἰς ὄνησιν, καὶ μυστηρίου τύπον ἀποπληροῦν. Εἷς μὲν γάρ ἐστιν Ἰησοῦς ὁ Χριστὸς, πλὴν ὡς ἐν εἴδει δράγματος πολλοστὸς νοεῖται, καὶ ἔστι, διὰ τὸ πάντας ἔχειν ἐν ἑαυτῷ τοὺς πιστεύοντας, καθ' ἕνωσιν δὲ δηλονότι τὴν πνευματικήν. Ἐπεὶ τίνα τρόπον ὁ μακάριος γράφει Παῦλος· Ὡς συνεγηγέρμεθά τε αὐτῷ, καὶ συνεκαθίσαμεν ἐν τοῖς ἐπουρανίοις. Ἐπειδὴ δέ ἐστι καθ' ἡμᾶς, σύσσωμοι γεγόναμεν αὐτῷ, καὶ τὴν πρὸς αὐτὸν ἑνότητα διὰ τοῦ σώματος πεπλουτήκαμεν. Ταύτῃτοί φαμεν, ὅτι πάντες ἐσμὲν ἐν αὐτῷ. Καὶ γοῦν αὐτός πού φησι πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν· Θέλω, ὥσπερ ἐγὼ καὶ σὺ ἓν ἐσμὲν, οὕτω καὶ αὐτοὶ ἐν ἡμῖν. Ὡς ἂν ὁ κολλώμενος τῷ Κυρίῳ, ἓν πνεῦμά ἐστι. Δράγμα τοίνυν ὡς πάντας ἔχων ἐν ἑαυτῷ, καὶ ὑπὲρ πάντων ἀνακείμενος, καὶ ἀνθρωπότητος ἀπαρχὴ τετελειωμένης ἐν πίστει καὶ ὀφειλούσης ἤδη λοιπὸν εἰς τοὺς ἄνω καὶ ἐν οὐρανῷ κομίζεσθαι θησαυρούς. Προσκομίζεσθαι δὲ δεῖν τὸ δράγμα φησὶ τῇ ἐπαύριον τῆς πρώτης, ὅ ἐστι τῇ τρίτῃ. Ἀνεβίω γὰρ ἐκ νεκρῶν κατὰ τὴν τρίτην ἡμέραν, αὐτοῦ τε ἀναπεφοίτηκεν εἰς οὐρανὸν, εἰς τὴν σκηνὴν τὴν ἀληθινὴν, καὶ εἰς τὰ Ἅγια τῶν ἁγίων.","english":"Unless the grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. And it has become, as it were, an offering for us to the Father, and in the order of a sheaf, as the firstfruits of the earth, which by the things it has brought forth is testified to for fruitfulness. Understood indeed as one ear of grain, just as\n\nwe ourselves are, it is not brought forward as one ear, but as a sheaf, that is, from many ears, one bundle. And the matter is something necessary for benefit, and fulfills the type of a mystery. For one is Jesus Christ, yet as in the form of a sheaf he is understood and is manifold, because he has all the believers in himself, through unity, clearly the spiritual unity. Since in what way does the blessed Paul write: We have been raised together with him, and we have sat together in the heavenly places. And because he is according to us, we have become members of his body, and we have been enriched with unity toward him through the body. For this reason we say that we are all in him. And indeed he himself somewhere says to the Father and God in the heavens: I desire that, just as I and you are one, so also they may be in us. So that he who is joined to the Lord is one spirit. A sheaf, therefore, as having all in himself, and offered on behalf of all, and the firstfruits of humanity perfected in faith and now due to be carried up to the treasures above and in heaven. And he says that the sheaf must be brought on the day after the first, which is the third. For he rose again from the dead on the third day, and he himself has ascended into heaven, into the true tabernacle, and into the Holy of Holies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":606,"ref":"p606","source":"Ἀλλ' ὥσπερ ἄρτος νοούμενος κατεσημαίνετο κἀν τῷ μόσχῳ τῷ πρὸς ὁλοκαύτωσιν καὶ εἰς ὀσμὴν εὐωδίας, καὶ μέν τοι καὶ ἐν χιμάρῳ τῶν ἀγνοημάτων παρεστηκότι· οὕτω δὴ πάλιν, καὶ εἰ δράγμα νοοῖτο τυχὸν, ἀλλ' ἔστιν αὐτὸς τὸ ἐνιαύσιον πρόβατον, τουτέστι τὸ τέλειον. Παντέλειος γὰρ καὶ ἀνενδεὴς ὁ Χριστὸς ἰδίᾳ φύσει. Ἔστι δὲ πρὸς τούτῳ καὶ ἄμωμος παντελῶς. Οὐ γὰρ ἔγνωκεν ἁμαρτίαν, οὐδ' ἔστι δόλος ἐν τῷ στόματι αὐτοῦ. Αὐτός τε ἡ σεμίδαλις ἡ λαμπρὰ, καὶ ἐλαιόδευτος, τουτέστιν, ἡ ὡς ἐν πιότητι καὶ ἱλαρότητι ζωή. Ζῶμεν γὰρ χαίροντες ἐν αὐτῷ διὰ τὴν ἀποκειμένην ἐλπίδα, καὶ τῇ τοῦ ἁγίου Πνεύματος καταρδευόμενοι χάριτι, κατὰ τὸ ἐν Ψαλμοῖς ἐκεῖνο, φαμέν· Ἐλίπανας ἐν ἐλαίῳ τὴν κεφαλήν μου. Γεγόναμεν γὰρ ἠλεημένοι, διὰ πίστεως ἐν Χριστῷ, ᾧ τρόπον τινὰ καὶ συνθυμιώμεθα δευτέραν ἔχοντες τάξιν· καθάπερ ἀμέλει τὰ καλούμενα χίδρα πρὸς τὴν ἐκείνου σεμίδαλιν. Χίδρα γὰρ εἶναί φαμεν, τὰ ἐξ ὀσπρίων ἄλευρα. Ὅτι γὰρ καὶ εἰ γέγονε καθ' ἡμᾶς οἰκονομικῶς, ὑπὲρ ἡμᾶς ὁ Χριστὸς νοοῖτ' ἂν εἰκότως, ἐνδοιάσειεν ἂν οὐδείς. Οὐκοῦν τιμιωτέρα μὲν ἀσυγκρίτως ἡ αὐτοῦ ζωή. Ἁγία γὰρ παντελῶς καὶ ἄμωμος. Ἐν μείοσι δὲ καὶ κατόπιν τὰ καθ' ἡμᾶς, καὶ ὡς ἐν τάξει χίδρων, ὡς πρός γε, φημὶ, τὴν ἀπὸ σίτου σεμίδαλιν. Ζωῆς δὲ τύπος σεμίδαλις. Πλὴν συναναφέρεται πρὸς τὸ θυσιαστήριον τὰ χίδρα τῇ σεμιδάλει. Συνθυμιώμεθα γὰρ, ὡς ἔφην, Χριστῷ, καὶ αὐτῷ πάντες εὐωδιάζομεν, καὶ ἐσμὲν σὺν αὐτῷ δεκτοὶ τῷ Θεῷ καὶ Πατρί. Καὶ οἱ Χριστὸν οὐκ ἕχοντες, οὐδ' ἄν εἰσιν ὅλως εἰς θυσίαν ἐπιτήδειοι· Χωρὶς γὰρ ἐμοῦ, φησὶν, οὐ δύνασθε ποιεῖν οὐδέν.","english":"But just as He was signified as bread in the understanding, both in the calf for whole burnt offering and for a sweet savour, and indeed also in the kid set forth for ignorances, so again, even if He be understood perhaps as a sheaf, yet He Himself is the year-old lamb, that is, the perfect one. For Christ is all-perfect and without need in His own nature. And besides this He is also wholly without blemish. For He knew no sin, nor is there guile in His mouth. He Himself is the fine white flour, and mixed with oil, that is, the life as it were in fatness and cheerfulness. For we live rejoicing in Him because of the hope laid up for us, and are watered by the grace of the Holy Spirit, according to that word in the Psalms where we say: You have anointed my head with oil. For we have become objects of mercy through faith in Christ, to whom in a certain manner we are also offered as incense, having the second rank, just as indeed the so-called pulse-meal is compared to His fine flour. For we say that pulse-meal is the flour made from legumes. For that even if He became as we are by economy, Christ would reasonably be understood as above us, no one would doubt. Therefore His life is incomparably more precious. For it is wholly holy and without blemish. But the things that pertain to us are in lesser and lower things, and as it were in the rank of pulse-meal, as compared, I say, to the fine flour from wheat. And the fine flour is a type of life. Nevertheless the pulse-meal is offered up together with the fine flour to the altar. For we are offered as incense together with Christ, as I said, and we all give forth a sweet savour to Him, and we are acceptable with Him to God and the Father. And those who do not have Christ are not at all fit for sacrifice. For without me, He says, you can do nothing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":607,"ref":"p607","source":"Νία δὲ, φησὶν, οὐ φάγεσθε ἕως εἰς αὐτὴν τὴν ἡμέραν ταύτην, ἕως ἀναφέρητε τὸ δράγμα. Οὔτε γὰρ ὁ τοῦ νόμου καιρὸς, οὔτε μὴν ὁ τῶν ἁγίων χορὸς προφητῶν τὴν νέαν εἶχε τροφὴν, τουτέστι, τὰ διὰ Χριστοῦ παιδεύματα, οὔτε μὴν αὐτὸν τὸν τῆς ἀνθρωπείας φύσεως ἀνακαινισμὸν, πλὴν ὡς ἐν μόνῃ προσαγορεύσει τυχόν. Ἐπειδὴ δὲ ἀνεβίω λοιπὸν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, καὶ ὡς ἐν τάξει δράγματος, τὴν τῆς ἀνθρωπότητος ἀπαρχὴν προσκεκόμικεν ἑαυτὸν τῷ Θεῷ καὶ Πατρὶ, τότε δὴ, τότε καὶ εἰς νέαν ὥσπερ ζωὴν μεταστοιχειούμεθα. Πολιτευόμεθα γὰρ εὐαγγελικῶς, Οὐκ ἐν παλαιότητι γράμματος, ἀλλ' ἐν καινότητι Πνεύματος· δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τῆς δαμάλεως τῆς πυῤῥᾶς, τῆς κατακαείσης ἔξω τῆς παρεμβολῆς. αʹ. Ἀλλὰ μέν που καί φησιν ὁ θεσπέσιος Δαβίδ· Τί ἀποδώσω τῷ Κυρίῳ περὶ πάντων ὧν ἀνταπέδωκέ μοι; Πρέποι δ' ἂν μάλιστα καὶ ἡμῖν αὐτοῖς ἡ τοιάδε φωνή. Τί γὰρ ἔσται τὸ παρ' ἡμῖν ἰσοστάσιον τῷ Θεῷ καὶ Πατρί; Δέδωκε γὰρ ὑπὲρ ἡμῶν τὸν ἴδιον Υἱὸν, ἵνα πᾶς ὁ πιστεύσας εἰς αὐτὸν, μὴ ἀπόληται, ἀλλ' ἔχῃ ζωὴν αἰώνιον· μονονουχὶ καὶ τῆς αὐτῷ πρεπούσης ἀφειδήσας φιλοστοργίας. Δέδωκε γὰρ","english":"But you shall not eat new grain, it says, until this very day, until you bring the sheaf. For neither the time of the law, nor indeed the choir of the holy prophets, had the new food, that is, the teachings that come through Christ, nor indeed the renewal itself of human nature, except perhaps in name alone. But since our Lord Jesus Christ has now risen again, and, as it were in the order of a sheaf, has presented Himself to God the Father as the firstfruits of humanity, then indeed, then we too are transformed, as it were, into a new life. For we live according to the gospel, not in the oldness of the letter, but in the newness of the Spirit; through whom and with whom be glory to God the Father, with the Holy Spirit, unto the ages of ages. Amen. Concerning the red heifer, which was burned outside the camp. 1. But indeed the inspired David also says somewhere: What shall I render to the Lord for all that He has rendered to me? And such a utterance would be most fitting for us as well. For what will there be on our part that is of equal weight to God the Father? For He gave His own Son for our sake, so that everyone who believes in Him should not perish but have eternal life; all but sparing even the affection that befits Him. For He gave","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":608,"ref":"p608","source":"ἑαυτὸν ταῖς ἁμαρτίαις ἡμῶν, κατὰ τὰς Γραφὰς, καὶ σεσώσμεθα μὲν ἡμεῖς· μεμαλάκισται δὲ αὐτὸς διὰ τὰς ἁμαρτίας ἡμῶν, καὶ ὑπὲρ ἡμῶν ὀδυνᾶται, καὶ αὐτὸν ἀνατλὰς τὸν τῆς σαρκὸς θάνατον· οὐχ ἵνα μεθ' ἡμῶν ἐν νεκροῖς ὁρῷτο μεμενηκὼς, ἀλλ' ἵνα σὺν αὐτῷ τε καὶ δι' αὐτὸν εἰς ζωὴν ἀναθέοντες, καὶ παλινδρομοῦντες εἰς ἀφθαρσίαν, χαίροντες λέγωμεν· Ποῦ ἡ νίκη σου, θάνατε; ποῦ σου τὸ κέντρον, ᾅδη; Τίς οὖν λοιπὸν εἰς τοῦτο ἀποφέρουσα τρίβος; Ἡ διὰ τοῦ βαπτίσματος χάρις, δι' οὗ πάντα ῥύπον ἀποτριβόμενοι, κοινωνοὶ τῆς θείας ἀναδεικνύμεθα φύσεως, ἐνοικοῦντος ἡμῖν διὰ τοῦ Πνεύματος τοῦ Χριστοῦ. Τότε γὰρ, τότε ἐῤῥαντισμένοι τὴν συνείδησιν ἀπὸ νεκρῶν ἔργων, ὡς μακάριος γράφει Παῦλος, καὶ τῆς μυστικῆς εὐλογίας γεγονότες μέτοχοι, καὶ τῆς ἄνωθεν χάριτος τὸν οἰκεῖον ἀναπιμπλάντες νοῦν, ζηλωτοὶ καὶ ἀπόβλεπτοι, καὶ τί γὰρ οὐχὶ τῶν τοιούτων ὁρώμεθα; Ἴδοις δ' ἂν ἀληθὲς ὅπερ ἔφην, τὰ ἐπὶ τῇ δαμάλει τεθεσπισμένα εἰ συνήσεις. Καὶ ἐλάλησε, φησὶ, Κύριος πρὸς Μωσῆν καὶ Ἀαρὼν, λέγων· Αὕτη ἡ διαστολὴ τοῦ νόμου, ὅσα συνέταξε Κύριος λέγων· Λάλησον τοῖς υἱοῖς Ἰσραὴλ, καὶ λαβέτωσαν πρὸς σὲ δάμαλιν πυῤῥὰν, ἄμωμον, ἥτις οὐκ ἔχεται ἐν αὐτῇ μῶμον, καὶ ᾗ οὐκ ἐπεβλήθη ἐπ' αὐτὴν ζυγός. Καὶ δώσεις αὐτὴν πρὸς Ἐλεάζαρ τὸν ἱερέα, καὶ ἐξάξουσιν αὐτὴν ἔξω τῆς παρεμβολῆς εἰς τόπον καθαρὸν, καὶ σφάξουσιν αὐτὴν ἐνώπιον αὐτοῦ. Καὶ λήψεται Ἐλεάζαρ ἀπὸ τοῦ αἵματος αὐτῆς, καὶ ῥανεῖ ἀπέναντι τοῦ προσώπου τῆς σκηνῆς τοῦ μαρτυρίου, ἀπὸ τοῦ αἵματος αὐτῆς ἑπτάκις.","english":"...himself to our sins, according to the Scriptures, and we have been saved; but he was made weak for our sins, and he suffers pain for us, and he himself endured the death of the flesh; not so that he might be seen remaining with us among the dead, but so that, running up together with him and through him into life, and running back into incorruption, we might say with joy: Where is your victory, death? Where is your sting, Hades? What path, then, leads us to this? The grace that comes through baptism, through which, wiping away every stain, we are shown to be partakers of the divine nature, since the Spirit of Christ dwells in us. For then, then—having our conscience sprinkled from dead works, as the blessed Paul writes, and having become partakers of the mystical blessing, and filling our own mind with the grace from above—we are seen to be zealous and admired, and what indeed are we not seen to be among such things? And you would see that what I said is true, if you understand the things ordained concerning the heifer. And the Lord spoke, it says, to Moses and Aaron, saying: This is the distinction of the law, as many things as the Lord commanded, saying: Speak to the sons of Israel, and let them take to you a red heifer, without blemish, which has no blemish in it, and upon which no yoke has been laid. And you shall give it to Eleazar the priest, and they shall bring it outside the camp to a clean place, and they shall slaughter it before him. And Eleazar shall take from its blood, and shall sprinkle opposite the face of the tent of witness, from its blood seven times.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":609,"ref":"p609","source":"Καὶ κατακαύσουσιν αὐτὴν ἐναντίον αὐτοῦ, καὶ τὸ δέρμα αὐτῆς, καὶ τὰ κρέα, καὶ τὸ αἷμα αὐτῆς σὺν τῷ κόπρῳ κατακαυθήσεται. Καὶ λήψεται ὁ ἱερεὺς ξύλον κέδρινον, καὶ ὕσσωπον, καὶ κόκκινον, καὶ εἰσβαλοῦσιν εἰς μέσον τοῦ κατακαύματος τῆς δαμάλεως. Καὶ πλυνεῖ τὰ ἱμάτια αὐτοῦ ὁ ἱερεὺς, καὶ λούσεται τὸ σῶμα αὐτοῦ ὕδατι, καὶ μετὰ ταῦτα εἰσελεύσεται ὁ ἱερεὺς εἰς τὴν παρεμβολὴν, καὶ ἀκάθαρτος ἔσται ὁ ἱερεὺς ἕως ἑσπέρας. Καὶ ὁ κατακαίων αὐτὴν πλυνεῖ τὰ ἱμάτια αὐτοῦ, καὶ λούσεται τὸ σῶμα αὐτοῦ ὕδατι, καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας. Καὶ συνάξει ἄνθρωπος καθαρὸς τὴν σποδὸν τῆς δαμάλεως. Καὶ ἐν τοῖς ἑξῆς· Καὶ ἔσται τοῖς υἱοῖς Ἰσραὴλ καὶ τοῖς προσηλύτοις τοῖς προκειμένοις ἐν μέσῳ ὑμῶν, νόμιμον αἰώνιον. Προσεπάγει δὲ τούτοις ὁ νομοθέτης, ὅτι καταμιαίνει μέν τινας καὶ βεβήλους ἀποφαίνει τὸ τεθνεῶτος ἀποθήγειν. Ἔσται δὲ ἀκάθαρτος ὁ τοῦτο παθὼν ἐφ' ὅλαις ἡμέραις τὸν ἀριθμὸν ἑπτά. Ἁγνηθήσεται δὲ τῇ σποδῷ τῆς δαμάλεως ἀναμὶξ ὕδατι τὸ αἷμα ἐῤῥαμμένος τῇ ἡμέρᾳ τῇ τρίτῃ, καὶ μέν τοι καὶ ἐν ἑβδόμῃ. Εἰ δὲ μὴ τοῦτο δρῴη, φησὶν, ἀναπόνιπτον ἕξει τὴν ἀκαθαρσίαν. Ἀποτιεῖ δὲ καὶ δίκας, ὅτι τὴν σκηνὴν Κυρίου ἐμίανεν. Ἐκτριβήσεται, φησὶν, ἡ ψυχὴ αὐτοῦ ἐξ Ἰσραὴλ, ὅτι ὕδωρ ῥαντισμοῦ οὐ περιεῤῥαντίσθη ἐπ' αὐτόν. Εἰ δὲ καὶ ἐν οἴκῳ γένηται, φησὶν, ἐκτεθνάναι τινὰ, καθοριζέσθω δὴ τότε καὶ αὐτῆς τῆς ἑστίας, καὶ πάντων τῶν ἐν αὐτῇ, σκευῶν δὴ λέγω, τῆς ἀκαθαρσίας τὸ ἔγκλημα. Καὶ εἰ πωμάτων ἔρημα κέοιτό τινα τῶν ἀγγείων, ἔστω καὶ ταῦτα μεμολυσμένα.","english":"And they shall burn it before him, and its skin, and its flesh, and its blood with its dung shall be burned. And the priest shall take cedar wood, and hyssop, and scarlet, and cast them into the midst of the burning of the heifer. And the priest shall wash his garments, and bathe his body in water, and after these things the priest shall enter into the camp, and the priest shall be unclean until evening. And he who burns it shall wash his garments, and bathe his body in water, and shall be unclean until evening. And a clean man shall gather the ashes of the heifer. And in what follows: And it shall be for the sons of Israel and for the proselytes who are set before you in your midst, an everlasting ordinance. And the lawgiver adds to these things, that touching one who is dead defiles certain persons and makes them profane. And he who has suffered this shall be unclean for whole days, seven in number. But he shall be cleansed by the ashes of the heifer mixed with water, having been sprinkled with the blood on the third day, and indeed also on the seventh. But if he does not do this, he says, he shall have his uncleanness unwashed away. And he shall also pay the penalty, because he defiled the tabernacle of the Lord. His soul shall be blotted out, he says, from Israel, because the water of sprinkling was not sprinkled upon him. But if it happens, he says, that someone has died in a house, then let both the dwelling itself and all things in it be declared unclean—I mean the vessels—the charge of uncleanness. And if some of the vessels lie empty of covers, let these also be defiled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":610,"ref":"p610","source":"Βέβηλος δὲ οὐδὲν ἧττον, φησὶν, ὁ ἁψάμενος ἐν πεδίῳ ἢ τραυματίου τυχὸν, ἢ ὀστέου νεκροῦ, ἢ μνήματος. Τίνι δὴ οὖν ἀποσμήχεσθαι τὰ τοιαῦτα προστέταχεν, ἐροῦμεν ὡς ἔνι τὴν τοῦ Γράμματος ἀσάφειαν τοῖς καθήκουσι λογισμοῖς εὐτέχνως διαπτύσσοντες. βʹ. Δάμαλις μὲν οὖν ἡ ἀμώμητος παντελῶς, καὶ ῥύπου παντὸς εἰσάπαν ἀπηλλαγμένη, καὶ οὐκ εἰδυῖα τὸ πλημμελεῖν, ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός. Ἐθάρσησε γὰρ εἰπεῖν· Ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου, καὶ ἐν ἐμοὶ εὑρήσει οὐδέν. Καὶ μέν τοι πρὸς Ἰουδαίους· Τίς ἐξ ὑμῶν ἐλέγξῃ με περὶ ἁμαρτίας; Εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι; Πλὴν ἐκεῖνο ἄθρει δὴ, ποτὲ μὲν μόσχος, ποτὲ δὲ δάμαλις παρά γε τοῖς ἱεροῖς ὠνόμασται λόγοις, ἵνα διὰ μὲν τοῦ ἄῤῥενος, ὡς καθηγητὴς, διὰ δὲ τοῦ θήλεως, ὡς ἐν μείονί τε καὶ ὑποταγῇ σημαίνηται. Καθηγούμενος γὰρ τῶν ὅλων ὁ Θεὸς, καὶ τὸ κατὰ πάντων μετὰ τοῦ Θεοῦ καὶ Πατρὸς ἀνημμένον κράτος· γέγονε μὲν γὰρ ἑκὼν ὑπὸ νόμον, τετήρηκε δὲ τὰ Μωσέως, ὡς προὔχοντος, εἰ καὶ ἦν οἰκέτης. Καὶ θαυμαστὸν οὐδὲν, ὅτι καὶ","english":"But the one who has touched in the field, he says, is no less profane—whether it be a slain man, or perhaps a dead man's bone, or a grave. We shall therefore state, as far as possible, by what means such things are commanded to be wiped away, skillfully unfolding the obscurity of the Scripture with fitting reasonings. 2. The heifer, then, wholly without blemish and utterly free from all stain, and not knowing how to transgress, is our Lord Jesus Christ. For he dared to say: \"The ruler of this world comes, and he will find nothing in me.\" And indeed to the Jews: \"Which of you will convict me of sin? If I speak the truth, why do you not believe me?\" But observe this too: sometimes it is named a calf, sometimes a heifer in the sacred words, so that by the male it may be signified as a leader, and by the female as in a lesser and subordinate position. For God is the leader of all things, and the dominion over all things is attached with God the Father; for he became willingly under the law, and he kept the things of Moses, as of one who excels, even if he was a servant. And it is no wonder that also","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":611,"ref":"p611","source":"προφήτης ὠνόμασται, καὶ ἐν δούλου πέφηνε μορφῇ, καίτοι προφητῶν ὑπάρχων Κύριος καὶ Θεός. Πυῤῥὰ δὲ ἡ δάμαλις· τετέλεσται γὰρ ἐφ' αἵματι τῆς ἐνανθρωπήσεως τὸ μυστήριον, εἴπερ ἐστὶν ἀληθὲς ὅτι γέγονεν ὑπήκοος τῷ Πατρὶ μέχρι θανάτου, θανάτου δὲ σταυροῦ, καὶ ἀφῖκται σώζων τὴν ὑπ' οὐρανὸν ἰδίῳ αἵματι. Αἵματος δὲ σημεῖον ἂν γένοιτο καὶ μάλα σαφῶς ἡ πυῤῥότης. Ἀλλ' εἰ καὶ γέγονεν ὑπήκοος τῷ Πατρὶ, καὶ μεθ' ἡμῶν ὑπὸ νόμον οἰκονομικῶς ὡς ἄνθρωπος, εἰ καὶ δοῦλος ὠνόμασται, τῆς ἀναληφθείσης σαρκὸς οὐκ ἀτιμάσας τὴν σάρκα· ἀλλ' ἦν τε καὶ ἔστι καὶ οὕτως ἐλεύθερος, ὅτι καὶ φύσει Θεὸς, καὶ ζυγῷ δουλείας ἤκιστα μὲν ἐνδούμενος, ἀπείρατος δὲ τοῦτο, οὐδὲ παντελῶς. Ἔρχεται γὰρ ἄνωθεν, καὶ ἐπάνω πάντων ἐστὶν, ἐξ αὐτῆς ἀναφὺς τῆς ἐλευθέρας οὐσίας τοῦ Θεοῦ καὶ Πατρός. Ταύτῃτοι τὴν δάμαλιν παρενεχθῆναι δεῖν ἔφη, πυῤῥάν τε καὶ ἄμωμον, καὶ τῶν ζεύγλῃ πόνων ἀπείρατον. Εἰ γὰρ κεκένωκεν ἑαυτὸν ὁ Μονογενὴς καθίεται δὲ καὶ ἑκὼν ἐν δούλου μορφῇ, πῶς ἂν ἢ πόθεν εἴη ἂν ἀμφίλογον ὡς ἔσται μὲν πάντως ἐξ ὑψωμάτων ἡ ὕφεσις, ἐκ πληρωμάτων δὲ ἡ κένωσις; ἐξ ἐμφύτου δὲ αὖ καὶ πρεσβυτέρας ἐλευθερίας ἡ κάθοδος, ἡ ὡς ἔν γε, φημὶ, τῇ τοῦ δούλου μορφῇ. Ἡ οὗν δάμαλις μὲν διάτοι τὸ ἐν ὑποταγῇ τε καὶ ὑπὸ νόμον ὡς ἡγούμενον· πυῤῥὰ δὲ ὅτι τῆς οἰκονομίας ὁ τρόπος ἐφ' αἵματι γέγονε δι' ἡμᾶς καὶ ὑπὲρ ἡμῶν. Ἄμωμος δὲ, διὰ τὸ ἀπλημμελές· οὐ γὰρ οἶδεν ἁμαρτίαν. Ἔργου δὲ καὶ ζεύγλης ἀπείρατος, διὰ τὸ ἐλεύθερον ἐν θεότητι, καὶ τὸ ἄηθες τῆς δουλείας, εἰ καὶ γέγονε καθ' ἡμᾶς καὶ ἐν δούλου μορφῇ.","english":"he has been called a prophet, and he has appeared in the form of a slave, although he is Lord and God of the prophets. And the heifer is red; for the mystery of the incarnation has been accomplished in blood, if indeed it is true that he became obedient to the Father unto death, even death on a cross, and has come saving those under heaven by his own blood. And the redness would be a sign of blood, very clearly indeed. But even if he became obedient to the Father, and was with us under the law by economy as a man, even if he has been called a slave, he did not dishonor the flesh of the flesh he assumed; but he was and is even so free, because he is also God by nature, and he is by no means subjected to the yoke of slavery, yet not entirely inexperienced in this. For he comes from above, and is above all things, having sprung from the very free essence of God and the Father. For this reason he said that the heifer must be brought, both red and without blemish, and inexperienced in the labors of the yoke. For if the Only-begotten emptied himself and willingly sits in the form of a slave, how or from where would it be doubtful that the descent will certainly be from heights, and the emptying from fullness? And again, the descent is from innate and older freedom, that is, as I say, in the form of the slave. The heifer, therefore, is on account of that which is in subjection and under the law as a leader; and red, because the manner of the economy has come about in blood for us and on our behalf. And without blemish, because of his sinlessness; for he knew no sin. And inexperienced in work and yoke, because of the freedom in divinity, and the unfamiliarity of slavery, even if he became according to us and in the form of a slave.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":612,"ref":"p612","source":"Ἀλλὰ δώσουσι, φησὶ, τὴν δάμαλιν πρὸς Ἐλεάζαρ τὸν ἱερέα, καὶ ἐξάξουσιν αὐτὴν ἔξω τῆς παρεμβολῆς εἰς τόπον καθαρὸν, καὶ σφάξουσιν αὐτὴν ἐνώπιον αὐτοῦ. Τύπος δ' ἂν εἴη τῶν ἱερῶν καὶ ἡγιασμένων, καὶ τῷ ἁγίῳ Πνεύματι κατακεχρισμένων, ὁ ἱερεύς· ἐπείτοι καὶ πρὸς ἡμᾶς τοὺς πεπιστευκότας εἴρηταί που διὰ φωνῆς ἁγίου· Ὑμεῖς δὲ γένος ἐκλεκτὸν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον. Ἡμῖν ἄρα τοῖς ἱεροῖς, τῷ ἀπολέκτῳ γένει, καὶ τῷ ἁγίῳ ἔθνει δέδοται Χριστὸς παρὰ Θεοῦ καὶ Πατρὸς, ἁγιασμὸς καὶ ἀπολύτρωσις, σοφία καὶ δικαιοσύνη, Σωτήρ τε καὶ Λυτρωτὴς, καὶ ὡς θεσπέσιος γράφει Παῦλος, ἔξω τῆς πύλης ἔπαθεν. Ἔνθα καὶ ἡμᾶς ἰέναι δεῖν ἔφη, τὸν ὀνειδισμὸν αὐτοῦ φέροντας, τουτέστι, τὸν ἴδιον σταυρόν. Τοῦτο καὶ αὐτὸς ἔφασκεν ὁ Σωτήρ· Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι. Ὅτι δὲ τοῖς ἱεροῖς καὶ ἡγιασμένοις πρεπωδέστατόν τε καὶ οἰκεῖον εἰς ὄνησιν, μονονουχὶ καὶ ἐν ὀφθαλμοῖς ἔχειν τὸν ἀποθανόντα Χριστὸν, ὑπεμφήνειεν ἂν, τὸ ὡς ἐν ὄψει ἱερέως κατασφάττεσθαι δεῖν νομοτεθῆσαι δάμαλιν. Ὅτε δὲ μεμνήμεθα τοῦ δι' ἡμᾶς καὶ ὑπὲρ ἡμῶν ἀποθανόντος Χριστοῦ, τότε δὴ, τότε μειζόνως κατατεθήπαμεν τὸν θεσπέσιον ἡμῖν ὑποφωνοῦντα Παῦλον περὶ αὐτοῦ· Εἶς γὰρ ὑπὲρ πάντων ἀπέθανεν, ἵνα οἱ ζῶντες, μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ ἡμῶν ἀποθανόντι καὶ ἐγερθέντι. Καὶ πάλιν· Ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον, ἵνα Θεῷ ζήσω, Χριστῷ συνεσταύρωμαι. Ζῶ δὲ οὐκέτ' ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστός.","english":"But, he says, they shall give the heifer to Eleazar the priest, and they shall bring it outside the camp to a clean place, and they shall slaughter it before him. And the priest would be a type of those who are sacred and sanctified and anointed with the Holy Spirit; for indeed it has been said somewhere to us who have believed through a holy voice: But you are a chosen race, a royal priesthood, a holy nation. To us, then, who are sacred, the chosen race, and the holy nation, Christ has been given by God and the Father—sanctification and redemption, wisdom and righteousness, Savior and Redeemer—and, as the divine Paul writes, he suffered outside the gate. Where he also said that we must go, bearing his reproach, that is, our own cross. This the Savior himself also said: If anyone wishes to come after me, let him deny himself, and take up his cross, and follow me. And that it is most fitting and proper for those who are sacred and sanctified, for their benefit, to have the dead Christ, so to speak, even before their eyes, he has hinted by legislating that the heifer must be slaughtered as in the sight of the priest. But when we remember Christ who died for us and on our behalf, then indeed, then all the more do we marvel at the divine Paul who speaks to us concerning him: For one died for all, so that those who live might no longer live for themselves, but for him who died and was raised for us. And again: For I through the law died to the law, so that I might live to God; I have been crucified with Christ. And I no longer live, but Christ lives in me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":613,"ref":"p613","source":"Ὃ δὲ ζῶ ἐν σαρκὶ, ἐν πίστει ζῶ τῇ τοῦ Υἱοῦ τοῦ Θεοῦ, τοῦ ἀγαπήσαντός με, καὶ παραδόντος ἑαυτὸν ὑπὲρ ἡμῶν. Οὐκοῦν προκείσθω τρόπον τινὰ τοῖς τῆς διανοίας ὄμμασι τὴν ὑπὲρ ἡμῶν ὑπομένων σφαγήν. Ζήσομεν γὰρ οὕτως ἑαυτοῖς μὲν οὐκέτι, Θεῷ δὲ μᾶλλον, ὡς ἠγορασμένοι τῷ αἵματι τοῦ Χριστοῦ, τοῦ δόντος ἑαυτὸν ὑπὲρ ἡμῶν, κατὰ τὰς Γραφάς. Προσέταττέ γε μὴν τῇ τοῦ ἱερέως χειρὶ, καταῤῥαίνεσθαι τῷ αἵματι τὴν ἁγίαν σκηνὴν, καὶ τοῦτο ἑπτάκις· καταπίμπρασθαι δὲ τὴν δάμαλιν, οὐδενὸς τὸ σύμπαν ἐκβεβλημένου τῶν ὅσα ἐστὶν αὐτῆς· ἀλλ' ὁμοῦ τοῖς κρέασι καὶ κόπρῳ, τὸ δέρμα καὶ τὰ λοιπὰ τοῦ σώματος. Ἁγιάζει γὰρ ὁ Χριστὸς τῷ ἰδίῳ αἵματι τὴν ἀληθεστέραν σκηνὴν, τουτέστι, τὴν Ἐκκλησίαν· ἁγιάζει δὲ τελείως, τουτέστι, πλουσίως. Τοῦτο γὰρ, οἶμαι, ἔστι τὸ ἑπτάκις τῷ αἵματι καταῤῥαίνεσθαι τὴν σκηνήν. Τελειότητος δὲ σημεῖον, ὁ μέχρις ἑπτὰ προήκων ἀριθμός. Τὸ δέ γε πυρὶ τὴν δάμαλιν καταπίμπρασθαι μετὰ τὴν σφαγὴν, ὑπεμφαίνειν ἔοικε τὴν μέχρι θανάτου","english":"But what I live in the flesh, I live in faith in the Son of God, who loved me and gave himself up for us. Therefore let him lie, in a manner of speaking, before the eyes of our mind, enduring the slaughter on our behalf. For thus we shall live no longer for ourselves, but rather for God, as those bought with the blood of Christ, who gave himself for us, according to the Scriptures. Indeed, he commanded the hand of the priest to sprinkle the holy tabernacle with the blood, and that seven times; and the heifer to be burned up entire, with nothing at all of all that belongs to it cast out, but together with the flesh and the dung, the hide and the rest of the body. For Christ sanctifies with his own blood the truer tabernacle, that is, the Church; and he sanctifies perfectly, that is, richly. For this, I think, is what it means for the tabernacle to be sprinkled with blood seven times. And the sign of perfection is the number that extends as far as seven. But that the heifer is burned up with fire after the slaughter seems to hint at the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":614,"ref":"p614","source":"δοκιμασίαν, ἣν ὑπὲρ ἡμῶν ὑπέστη Χριστός. Δοκιμάζεται γὰρ ἐν πυρὶ τὸ ἀργύριον, κατὰ τὸ ἐν Ψαλμοῖς ὑμνούμενον, ὅτι Ἐδοκίμασας ἡμᾶς, ὁ Θεὸς, ἐπύρωσας ἡμᾶς, ὡς πυροῦται τὸ ἀργύριον. Ὅτι δὲ δι' ὑπακοῆς τῆς μέχρι θανάτου δεδοκίμασται τρόπον τινὰ ὁ Χριστὸς, ἐκδείξειεν ἂν οὐκ ἀσυμφανῶς ἐκεῖνο, οἶμαί που. Ἔφη μὲν γάρ που διὰ φωνῆς Ζαχαρίου τοῦ προφήτου, τάχα που πρὸς τοὺς ἐν πίστει δεδικαιωμένους, ἤγουν ὑπὲρ ὧν ἀπέθανε· Καὶ ἐρῶ πρὸς αὐτούς· Εἰ καλὸν ἐνώπιον ὑμῶν ἐστι, δότε στήσαντες τὸν μισθόν μου, ἢ ἀπείπασθε. Εἶτά φησιν ὁ προφήτης· Καὶ ἔστησαν τὸν μισθόν μου, τριάκοντα ἀργυρίους. Καὶ εἶπε Κύριος πρός με· Κάθες αὐτοὺς εἰς τὸ χωνευτήριον, καὶ σκέψαι εἰ δόκιμόν ἐστιν, ὃν τρόπον ἐδοκιμάσθην ὑπὲρ αὐτῶν. Οὐκοῦν ὑπεμφήνειεν ἂν, ὡς ἔφην, τὸ μέχρι θανάτου δεδοκιμάσθαι Χριστὸν, τὸ πυρὶ τὴν δάμαλιν καταπίμπρασθαι μετὰ τὴν σφαγήν. Πλὴν οὐδὲν ἀπόβλητον αὐτῆς. Ὅλος γὰρ ἅγιος ὁ Χριστὸς, καὶ τὰ κρέα, καὶ τὸ δέρμα, τουτέστι, τά τε ἐν κατακαλύψει κεκρυμμένα, καὶ τὰ ἐμφανῆ καὶ πρόχειρα. Θεὸς γὰρ ἦν φύσει, γεγονὼς καθ' ἡμᾶς, πλὴν οὐκ εἰδὼς ἁμαρτίαν. Κέδρινον δὲ ξύλον, καὶ μέν τοι καὶ ὕσσωπος, καὶ κλῶσμα κόκκινον, ἐμβάλλεται τῇ σποδῷ, τοῦ μὲν κεδρίνου, τὴν ἀφθαρσίαν ἀστείως ἡμῖν ὑπεμφαίνοντος· σήψεως γὰρ ἀμείνων ἡ κέδρος· τῆς δὲ ὑσσώπου, τὴν κάθαρσιν· σμηκτικὴ γὰρ ἡ πόα, καὶ τὰς ἐν σπλάγχνοις ἀκαθαρσίας ἐκτήκουσα φυσικῶς· τοῦ δὲ κοκκίνου κλώσματος, τὴν πρὸς σάρκα τοῦ Λόγου συνδρομὴν εὖ μάλα κατασημαίνοντος·","english":"the testing which Christ endured on our behalf. For silver is tested in fire, as it is hymned in the Psalms: You tested us, O God, you refined us as silver is refined. And that Christ has been tested, in a manner of speaking, through obedience unto death, that passage, I think, would show not indistinctly. For he said somewhere through the voice of Zechariah the prophet, perhaps to those justified in faith, that is, those for whom he died: And I will say to them, If it is good in your sight, give me my wages, or refuse. Then the prophet says: And they set my wages, thirty pieces of silver. And the Lord said to me: Cast them into the furnace, and see whether it is genuine, in the manner in which I was tested on their behalf. Therefore, as I said, it would hint at Christ being tested unto death—the heifer being burned with fire after the slaughter. Yet nothing of it is to be rejected. For Christ is wholly holy, both the flesh and the skin, that is, both the hidden things and the visible and manifest things. For he was God by nature, having become as we are, yet without knowing sin. And cedar wood, and indeed hyssop, and scarlet thread are cast into the ashes—the cedar, elegantly hinting to us the incorruptibility (for cedar is better than decay); the hyssop, the purification (for the herb is cleansing, and naturally dissolves the impurities in the inward parts); and the scarlet thread, well and truly signifying the union of the Word with flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":615,"ref":"p615","source":"ἐνεπλάκη γὰρ ὥσπερ ὁ Λόγος τῇ σαρκὶ καὶ αἵματι, δεδοκίμασται δὲ δι' ἡμᾶς καὶ διὰ πυρὸς καὶ μέχρι θανάτου, καθάπερ ἔφην ἔναγχος. Ἀλλ' ἦν τὸ πάθος αὐτοῦ, καὶ ὁ τῆς ἐνανθρωπήσεως τρόπος, ἀφθαρσίας ἡμῖν καὶ καθαρισμοῦ πρόξενος. Δεδικαιώμεθα γὰρ ἐν αὐτῷ τὸν ἐν ψυχῇ καὶ σπλάγχνοις ἀποτρεψάμενοι μολυσμὸν, εἴπερ ἐστὶν ἀληθῶς τὸ σωτήριον βάπτισμα καὶ ἡ τῆς δυνάμεως, οὐ σαρκὸς ἀπόθεσις ῥύπου, ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς Θεόν· δι' οὗπερ ἂν γένοιτο πλημμελημάτων ἡ ἄφεσις, ἕψεται πάντως ταῖς τοῦ πιστεύειν ὁμολογίαις ἡ χάρις. Ὅτι δὲ τὸ ὑπὲρ ἡμῶν τεθνάναι Χριστὸν, ὁδὸς γέγονεν εἰς ἀφθαρσίαν καὶ ζωὴν, οὐδαμόθεν ἀμφίλογον. Ὁ δὲ κατεμπιπρὰς δάμαλιν, καὶ ἀναμίσγων τῇ σποδιᾷ τὸ κέδρινον ξύλον, τήν τε ὕσσωπον, καὶ τὸ κόκκινον, καὶ μέν τοι ὁ συλλέγων τὴν σποδιὰν, ἀκάθαρτοι, φησὶν, ἕως ἑσπέρας, καίτοι φαιδρυνόμενοι τὰ ἄμφια, καὶ ὑπάρχοντες καθαροί· καταδεικνύντος τάχα που τοῦ νόμου τὸ τῆς ἀνθρωπίνης φύσεως ἀσθενὲς, καὶ ὅτι λεπτῶς τε καὶ ἀκριβῶς εἰ ἐρευνῷτο τὰ καθ' ἡμᾶς, ἀνεπιτίμητος παντελῶς οὐδεὶς τῶν τεταγμένων εἰς λειτουργίαν, δῆλον δὲ ὅτι τὴν θείαν τε καὶ ἱερὰν, ἀλλὰ κἄν τις εἴη τυχὸν τῶν εἰς ἄριστα βιοῦν ᾑρημένων, καὶ εἰς ὅσον οἶόν τε καθαρὸς, οὐκ ἀμώμητον ἕξει τὴν λειτουργίαν. Ἄξιος γὰρ οὐδεὶς τῶν τοῦ Σωτῆρος ἡμῶν μυστηρίων ἀποθίγειν. Καὶ θαυμαστὸν οὐδέν· ἀναπείσει γὰρ ἡμᾶς ὁ λόγος ὁ ἱερὸς, οὕτω λέγων· Ἄστρα δὲ οὐ καθαρὰ ἐνώπιον αὐτοῦ. Οὐκοῦν εἰ συγκρίνοιτο τὰ καθ' ἡμᾶς τῇ καθαρότητι τοῦ Χριστοῦ, ἀκάθαρτα καὶ μεμολυσμένα, καὶ ὑπὸ δίκησιν ἔσται τὴν θείαν.","english":"For the Word was entangled, as it were, with flesh and blood, and for our sake he was tested through fire and even unto death, just as I said a moment ago. But his suffering, and the manner of his becoming human, became for us a source of incorruption and purification. For we have been justified in him, having turned away the defilement that is in soul and inward parts, if indeed the saving baptism is truly the appeal of a good conscience to God—not the removal of the filth of the flesh but of the power—through which the forgiveness of sins would come about; grace follows without fail upon the confessions of faith. And that Christ's dying for us has become a way to incorruption and life is in no way doubtful. But the one who burns the heifer and mixes the cedar wood, the hyssop, and the scarlet with the ashes, and indeed the one who gathers the ashes, are unclean, he says, until evening, even though they are cleansed in their garments and are clean—the law perhaps demonstrating the weakness of human nature, and that if our affairs were examined finely and precisely, no one at all of those appointed to the ministry would be beyond reproach—clearly the divine and sacred ministry—but even if someone happened to be among those who have chosen to live the best life, and is as pure as possible, he will not have a blameless ministry. For no one is worthy to touch the mysteries of our Savior. And this is no wonder; for the sacred Word will persuade us, speaking thus: The stars are not clean in his sight. Therefore, if our affairs were compared with the purity of Christ, they are unclean and defiled, and will be subject to the divine judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":616,"ref":"p616","source":"Θαυμάσειε δ' ἄν τις καὶ σφόδρα εἰκότως τὸν θεῖον λέγοντα Μελῳδόν· Ἐὰν ἀνομίας παρατηρεῖς, Κύριε, τίς ὑποστήσεται; Ὅτι παρὰ σοὶ ὁ ἱλασμός ἐστιν. Ἐπιτιμᾶται δὴ οὖν καὶ ὁ δοκῶν εἶναι καθαρός. Πολὺ γὰρ ἄμεινον, ὡς ἔφην, ἢ κατὰ ἀνθρώπου φύσιν, τὸ ἀπλημμελὲς παντελῶς, καὶ τὸ ἐν ἡμῖν καθαρότητος πλησιάσαι Χριστῷ. Ἔξω δὲ τῆς παρεμβολῆς ἀποχέεσθαι δεῖν ἔφη τὸ ὕδωρ τοῦ ἁγνισμοῦ, καὶ οὐχὶ δὴ μᾶλλον ἐν αὐτῇ τῇ παρεμβολῇ. Ἔξω γὰρ ὥσπερ τῆς Ἰουδαίων Συναγωγῆς ἡ ἐν Χριστῷ κάθαρσις. Ἀπεφοίτησε γὰρ αὐτῆς ἐντελέστατα λέγων· Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος. Μετεῤῥύηκε δὲ ὥσπερ ἐπὶ τὰ ἔθνη λοιπὸν ἡ ἀφαγνίζουσα χάρις· καὶ ὡς ὁ Παῦλός φησιν· Οἱ μακρὰν γεγόνασιν ἐγγύς. Κέκληνται γὰρ διὰ πίστεως, καὶ τὴν ἐν Χριστῷ δικαιοσύνην πεπλουτήκασιν, ἀπειθεῖν ἑλομένων τῶν ἐξ Ἰσραήλ. Ὅτι δὲ πᾶν εἶδος ἀκαθαρσίας διασμήξειεν ἂν καὶ λίαν εὐκόλως τὸ ὕδωρ τοῦ ἁγνισμοῦ, διεσάφει λέγων, ὡς Εἴ τις ἅψαιτο νεκροῦ,\n\nκαταμιανθήσεται μέν· ἀπαλλαχθείη δ' ἂν οὐχ ἑτέρως τοῦ συμβεβηκότος, εἰ μὴ καταῤῥαίνοιτο τῷ ὕδατι τοῦ ἁγνισμοῦ κατὰ τὴν τρίτην καὶ ἑβδόμην ἡμέραν. Καὶ νεκρότης μὲν, σωμάτων φθορὰ, καὶ ἀκαθαρσίας σύμβολον. Ὁ δὲ τοῦ ὕδατος ῥαντισμὸς, ἀναμεμιγμένης αὐτῷ τῆς σποδοῦ τῆς δαμάλεως καὶ τῶν ἑτέρων, τύπος ἂν εἴη τοῦ ἁγίου βαπτίσματος. Οὐκοῦν ὁ νεκροῖς ἔργοις καὶ τοῖς εἰς φθορὰν μιάσμασιν ἐνεχόμενος· ἔργα δὲ νεκρότητος τὰ σαρκὸς εἶναί φαμεν ἀνόσιά τε καὶ βέβηλα πάθη, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν·","english":"One might well marvel, and very reasonably, at the divine Melodist when he says: If you observe iniquities, Lord, who will stand? For with you there is propitiation. So then even the one who seems to be clean is reproved. For, as I said, the complete freedom from fault, and the purity that is in us drawing near to Christ, is far better than human nature allows. But he said that the water of purification must be poured out outside the camp, and not rather within the camp itself. For the purification in Christ is, as it were, outside the Synagogue of the Jews. For he departed from it most completely when he said: Behold, your house is left to you desolate. And the cleansing grace has now been transferred, as it were, to the Gentiles; and as Paul says: Those who were far off have become near. For they have been called through faith, and have grown rich in the righteousness that is in Christ, while those of Israel chose to disobey. And that the water of purification would wash away every kind of uncleanness, and very easily, he made clear when he said: If anyone touches a dead body, he will be defiled; but he would not otherwise be released from what has happened to him unless he were sprinkled with the water of purification on the third and seventh day. And deadness is the corruption of bodies, and a symbol of uncleanness. But the sprinkling of water, with the ashes of the heifer and the other things mixed in it, would be a type of holy baptism. Therefore the one who is entangled in dead works and in defilements that lead to corruption—and we say that the works of deadness are the unholy and profane passions of the flesh: fornication, uncleanness, passion, evil desire—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":617,"ref":"p617","source":"οὐχ ἑτέρως ἂν ἔχοι τὸ καθαρὸν, εἰ μὴ ἀφαγνίζοιτό τε καὶ τὸν μολυσμὸν ἀπονίψοι διὰ τοῦ ἁγίου βαπτίσματος, κατά τε τὴν τρίτην καὶ τὴν ἑβδόμην. Καὶ σημαίνει μὲν ἡ τρίτη τὸν τῆς ἀναστάσεως καιρὸν, τὸν ἔσχατόν τε καὶ ὡς ἐν τέλει λοιπὸν, καθ' ὂν γέγονεν ἄνθρωπος ὁ Μονογενής. Εἰ δὲ δὴ καὶ οἶκος καταμιαίνοιτο, φησὶ, τεθνεῶτός τινος ἐν αὐτῷ, ἀκάθαρτοι μὲν οἱ εἰσβαίνοντες ἐν αὐτῷ. Βδελυρὸν δὲ καὶ σκεῦος ἄπαν καὶ ἀγγεῖον οὐ πεπωπασμένον· πλὴν τῷ ὕδατι τοῦ ἁγνισμοῦ καὶ ταῦτα διακαθαίρεται κατὰ τὸν ἴσον τρόπον, κατὰ τὴν τρίτην καὶ τὴν ἑβδόμην ἡμέραν. Οἶκον δὲ τὸν μεμολυσμένον, σκεύη τε τὰ ἐν αὐτῷ, καὶ ἀγγεῖον οὐ πεπωπασμένον, ὁ νομοθέτης ἡμῖν ἐν τούτοις ὑποδηλοῦν ἔοικεν, τὴν κυριοκτόνον τάχα που τῶν Ἰουδαίων Συναγωγήν· συλλήβδην μὲν, ἁπασῶν ὡς ἐν οἴκῳ νοουμένην· καθέκαστον δὲ, ὥσπερ διὰ τῶν σκευῶν. Σκεῦος γὰρ ἐπὶ γῆς ὁ ἄνθρωπος. Ὅτι δὲ αὐτοῖς οὐκ ἀσφαλὴς ὁ νοῦς, ἕτοιμος δὲ λίαν εἰς μολυσμοὺς, καὶ πρὸς τὸ πᾶν ὁτιοῦν εἰσδέξασθαι τῶν ἀδικεῖν εἰωθότων, ὑπαινίττεταί πως διὰ τῶν ἀγγείων τῶν οὐ πεπωπασμένων, εἰς ἃ τοῖς ἐθέλουσι κατολισθεῖν εὔκολον, κἂν εἴτε ἀσκαλαβῶτες, εἴτ' οὖν ἕτερόν τι τῶν ἐνοικιδίων ὑπάρχοι ζώων. Ἀλλ' ὅγε τῶν ἐν πίστει δεδικαιωμένων, οὐχ ὧδε ἔχει νοῦς. Ἀσφαλὴς γὰρ καὶ πεπωπασμένος, καὶ τοῖς ἀδικεῖν εἰωθόσιν οὐχ ἁλώσιμος. Ἀλλὰ κἂν εἴ τις ἅψηται, φησὶν, ἢ τραυματίου τυχὸν, ἢ ὀστέου νεκροῦ, ἢ μνήματος, καὶ οὕτως ἔστω μεμολυσμένος. Καὶ τραυματίαν εἶναί φαμεν τὸν οὐχ ὑγιᾶ τὴν καρδίαν, τετραυματισμένον δὲ ὥσπερ, ἢ ἐπιθυμίαις κοσμικαῖς, ἢ θελήμασι κοσμικοῖς, εἴτ' οὖν σαρκικοῖς.","english":"The clean thing could not be otherwise unless it were purified and washed away its defilement through holy baptism, according to the third and the seventh. And the third signifies the time of the resurrection, the last and, as it were, finally at the end, at which the Only-Begotten became man. But if, he says, a house should be defiled by someone dead in it, those who enter it are unclean. And every vessel and container not covered over is abominable; yet these too are cleansed by the water of purification in the same manner, on the third and the seventh day. The defiled house, and the vessels in it, and the container not covered over, the lawgiver seems to us in these things to hint at the synagogue of the Jews, which killed the Lord—perhaps, taken as a whole, conceived as all of them in one house, and individually, as it were, through the vessels. For man is a vessel upon the earth. That their mind is not secure, but very ready for defilements, and for receiving anything at all of the things that are accustomed to do wrong, he hints somehow through the containers not covered over, into which it is easy for those who wish to slip down, whether lizards or some other of the creatures that live in houses. But the mind of those who have been justified in faith is not so. For it is secure and covered over, and not catchable by those accustomed to do wrong. But even if, he says, someone touches either a wounded man, or a dead bone, or a tomb, even so let him be defiled. And we say that the wounded man is the one whose heart is not healthy, but as it were wounded, either by worldly desires, or by worldly wills, or indeed by fleshly ones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":618,"ref":"p618","source":"Νεκροῦ δὲ ὀστέον παραδεξόμεθα ἂν εἰς ἀκαθαρσίας λείψανον· μνῆμα δὲ αὖ, εἰς ἀνάμνησιν τρόπον τινὰ καὶ ἀποθανούσης ἀκαθαρσίας. Πλήττει γὰρ ἔστιν ὅτε τὴν καρδίαν ὁ Σατανᾶς. Ἡττώμενοι δὲ ἀνὰ μέρος τοῖς τῆς σαρκὸς πάθεσι καὶ ἡμεῖς αὐτοὶ νοσοῦμεν οὐκ εἰς ἅπαν τὴν ἐφ' ὁτιοῦν ἁμαρτίαν, ἐν λειψάνοις δὲ αὐτῆς ἔτι στάντες διατελοῦμεν ἐν κόσμῳ. Οἷόν τί φημι· κρατεῖν ἐπείγεταί τις ὀργῆς, ἢ φιλαργυρίας, διαφεύγει δὲ οὐκ εἰσάπαν τὴν ὑπερβολήν. Τοῦτο, οἶμαι, ἔστι τὸ ἐν λειψάνοις εἶναί τινας ἀκαθαρσίας, οὗ σημεῖον ἂν γένοιτο τοῦ νεκροῦ τὸ ὀστοῦν. Ἀλλὰ καὶ πάθους ἤδη νενικημένου πρὸς ἀνάμνησιν καθιέντες τὸν νοῦν, καὶ τεθαμμένης ἡδονῆς ἐγγὺς ἰόντες ἐσθ' ὅτε πλημμελοῦμεν οὐ μικρῶς. Ἀπαλλαττόμεθα δὲ τῶν τοιούτων αἰτιαμάτων, διασμήχοντος ἡμᾶς τοῦ Χριστοῦ, καὶ τῷ ἰδίῳ πάθει διακαθαίροντος. Ἀπέθανε γὰρ ὑπὲρ ἡμῶν, καὶ τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν. Καὶ αὐτὸς τὰς ἁμαρτίας ἡμῶν αἴρει, καὶ ἔστι παράκλητος πρὸς τὸν Πατέρα περὶ τῶν ἁμαρτιῶν· οὐ περὶ τῶν ἡμετέρων δὲ μόνον, ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου, καθὰ γέγραφέ τισιν ὁ θεσπέσιος Ἰωάννης. Ἐν αὐτῷ δὴ οὖν ἡ πᾶσα κάθαρσις, ἡ πᾶσα δικαίωσις, ὁ ἁγιασμὸς, ἡ λύτρωσις, σὺν αὐτῷ τε καὶ δι' αὐτοῦ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τοῦ ὄφεως τοῦ χαλκοῦ. αʹ. Ὁ μὲν Θεὸς θάνατον οὐκ ἐποίησεν, οὐδὲ τέρπεται ἐπ' ἀπωλείᾳ ζώντων, κατὰ τὸ γεγραμμένον. Ἔκτισε γὰρ εἰς τὸ εἶναι τὰ πάντα, καὶ σωτήριοι αἱ γενέσεις τοῦ κόσμου.","english":"We would accept a bone of the dead as a remnant of uncleanness; and a tomb, in turn, as a kind of reminder even of uncleanness that has died. For Satan sometimes strikes the heart. And when we are defeated in part by the passions of the flesh, we too are sick, not entirely, with respect to any sin whatever, but standing still in its remnants, we continue in the world. What I mean is this: someone is eager to master anger, or love of money, but does not entirely escape the excess. This, I think, is what it means for some to be in the remnants of uncleanness, of which the bone of the dead would be a sign. But also, when a passion has already been conquered, we sometimes set our mind toward its remembrance, and coming near to buried pleasure, we sin not a little. But we are released from such charges, since Christ wipes us clean and purifies us thoroughly by his own passion. For he died for us, and by his wound we were healed. And he himself takes away our sins, and is an advocate with the Father concerning sins—not concerning ours only, but also concerning the whole world, as the divine John has written to certain people. In him, then, is all purification, all justification, sanctification, redemption; with him and through him be glory to God and the Father, with the Holy Spirit, unto the ages of ages. Amen. Concerning the bronze serpent. 1. God did not make death, nor does he delight in the destruction of the living, according to what is written. For he created all things to be, and the generations of the world are saving.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":619,"ref":"p619","source":"Ἐπειδὴ δὲ τοῦ γένους ἡ ἀπαρχὴ, τουτέστιν Ἀδὰμ, κατηῤῥώστησε τὴν παρακοὴν, καὶ τῆς θείας ἀλογήσας ἐντολῆς, προσκέκρουκε τῷ Θεῷ δημιουργῷ, ταύτῃτοι κατώλισθεν εἰς φθοράν· καὶ ἐπάρατος μὲν ἡ ἀνθρώπου φύσις, καὶ ὑπὸ δίκην τὸ γένος. Ἡμεῖς δὲ οἱ τάλανες καίτοι γεγονότες ἐν ἀφθαρσίᾳ, σκιαῖς ἐν ἴσῳ λοιπὸν καὶ πόαις ταῖς ἐν ἀγρῷ, βραχὺ καὶ μόλις νοστήσαντες, πίπτομεν ἀδοκήτως ὡς\n\nἐπὶ μητέρα τὴν γῆν. Ἐντεῦθεν οἱ ἅγιοι διαφόρως ἀνακεκράγασι τὰ καθ' ἡμᾶς ἀνοιμώζοντες. Ἔστιν οὖν ἀκούειν ἀναφανδὸν βοῶντος τοῦ μὲν μακαρίου Δαβίδ· Ἄνθρωπος ματαιότητι ὡμοιώθη· Ἡσαΐου δὲ αὖ· Πᾶσα σὰρξ ὡς χόρτος καὶ πᾶσα δόξα ἀνθρώπου, ὡς ἄνθος χόρτου. Καθικόμεθα γὰρ, ὡς ἔφην, εἰς τοῦτο λοιπὸν ἀθλιότητός τε καὶ ταλαιπωρίας, ὡς ὅτῳπερ ἂν εἰκότως τὰ καθ' ἡμᾶς παρεικάζοντος, μὴ ἂν δύνασθαι λέγειν, καίτοι λίαν ὄντας σοφοὺς τοὺς Πνευματοφόρους. Ἀλλ' ἐν τούτοις γεγονότας, οὐ περιεῖδεν ὁ Ποιητής· ἠξίωσε δὲ μᾶλλον καὶ φειδοῦς καὶ λόγου, καὶ θανάτου καὶ φθορᾶς ἐλευθέρους ἀπέφηνεν ἐν Χριστῷ. Πῶς, ἢ τίνα τρόπον; Πρόδηλον μὲν ἅπασι, κἂν εἰ μή τις λέγοι τυχόν· πλὴν καὶ ἐν αὐτοῖς κατίδοι τις ἂν τοῖς ἀρχαιοτέροις Γράμμασιν, τοῦ μυστηρίου τὴν δύναμιν. Ἔχει δὲ οὕτως ἐν τοῖς Ἀριθμοῖς· Καὶ ἐπάραντες ἐξ Ὢρ τοῦ ὄρους ὁδὸν ἐπὶ θάλασσαν Ἐρυθρὰν, περιεκύκλωσαν τὴν γῆν Ἐδώμ· καὶ ὠλιγοψύχωσεν ὁ λαὸς ἐν τῇ ὁδῷ· καὶ κατελάλει ὁ λαὸς πρὸς τὸν Θεὸν κατὰ Μωσῆ λέγοντες· Ἵνα τί ἐξήγαγες ἡμᾶς ἐξ Αἰγύπτου, ἀποκτεῖναι ἡμᾶς ἐν τῇ ἐρήμῳ; Ὅτι οὐκ ἔστιν ἄρτος, οὐδὲ ὕδωρ. Ἡ δὲ ψυχὴ ἡμῶν προσώχθισεν ἐν τῷ ἄρτῳ τῷ διακένῳ τούτῳ.","english":"Since the firstfruits of the race, that is Adam, had grown sick through disobedience, and having disregarded the divine commandment had struck against God the Creator, for this reason he slipped down into corruption; and the nature of man became accursed, and the race fell under judgment. But we wretches, although we had been made in incorruption, thereafter, like shadows and like the grass of the field, having returned but briefly and with difficulty, fall unexpectedly as\n\nupon our mother the earth. Hence the saints have cried out in various ways, lamenting our condition. One may hear the blessed David crying out openly: Man was likened to vanity; and again Isaiah: All flesh is as grass, and all the glory of man as the flower of grass. For we have come down, as I said, to such a depth of wretchedness and misery that one could not reasonably compare our condition to anything, even though the Spirit-bearers are very wise. But the Maker did not overlook us when we were in this state; rather he deemed us worthy of both sparing and regard, and he set us free from death and corruption in Christ. How, or in what manner? This is clear to all, even if one should perhaps not say it; yet one may also behold the power of the mystery in the older Scriptures themselves. It stands thus in Numbers: And having set out from Mount Hor by the way to the Red Sea, they encircled the land of Edom; and the people grew faint-hearted in the way; and the people spoke against God and against Moses, saying: Why did you bring us out of Egypt to kill us in the wilderness? For there is no bread, nor water. And our soul has been vexed at this empty bread.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":620,"ref":"p620","source":"Καὶ ἀπέστειλε Κύριος εἰς τὸν λαὸν τοὺς ὄφεις τοὺς θανατοῦντας, καὶ ἔδακνον τὸν λαόν. Καὶ ἀπέθανεν ὁ λαὸς πολὺς τῶν υἱῶν Ἰσραήλ. Καὶ παραγενόμενος ὁ λαὸς πρὸς Μωσῆν ἔλεγεν ὅτι, Ἡμαρτήκαμεν, ὅτι κατελαλήσαμεν τοῦ Κυρίου καὶ κατὰ σοῦ. Εὖξαι οὖν πρὸς Κύριον, καὶ ἀφελέτω ἀφ' ἡμῶν τὸν ὄφιν. Καὶ ηὔξατο Μωσῆς περὶ τοῦ λαοῦ. Καὶ εἶπε Κύριος πρὸς Μωσῆν· Ποίησον σεαυτῷ ὄφιν, καὶ θὲς αὐτὸν ἐπὶ σημείου. Καὶ ἔσται ἐὰν δάκῃ ὄφις ἄνθρωπον, πᾶς ὁ δεδηγμένος ἰδὼν αὐτὸν ζήσεται. Καὶ ἐποίησεν ὁ Μωσῆς ὄφιν χαλκοῦν, καὶ ἔστησεν αὐτὸν ἐπὶ σημείου. Καὶ ἐγένετο ὅταν ἔδακνεν ὁ ὄφις ἄνθρωπον, καὶ ἐπέβλεψεν ἐπὶ τὸν ὄφιν τὸν χαλκοῦν, καὶ ἔζη. Ἐθήτευον μὲν γὰρ ἐν Αἰγύπτῳ, καὶ ἀφορήτῳ δουλείᾳ κατηχθισμένοι λελύτρωνται παρὰ Θεοῦ, πολλῶν καὶ ἀξιαγάστων γεγονότων ἐκεῖ σημείων. Μετεστοιχειοῦτο μὲν γὰρ εἰς αἷμα τὸ ὕδωρ, βάτραχοί τε καὶ σκνῖπες, καὶ μέν τοι καὶ κυνόμυιαι, καὶ χαλάζης ἐπαγωγαὶ μονονουχὶ τῆς Αἰγυπτίων κατεστράτευον γῆς· ἐκολάζοντο δὲ καὶ σκότῳ, καὶ τῶν πρωτοτόκων ὁ θάνατος ἀφορήτως κατῃκίζετο τοὺς πλεονεκτεῖν ᾑρημένους, Θεοῦ παραδόξως ἀνασώζοντος τοὺς ἐξ Ἰσραήλ. Εἶτα διὰ μέσης θαλάσσης ἰόντες ὡς ἐπὶ ξηρᾶς ἀθλίως ἀπολωλότας ἐθεῶντο τοὺς Αἰγυπτίους. Ἄρτον ἐδέχοντο τὸν ἐξ οὐρανοῦ· καθίει γὰρ αὐτοῖς τὸ μάννα Θεός. Εἵπετο δὲ ὡς ἐν πέτρᾳ νοούμενος Χριστός· καὶ ἀδοκήτως νάμασι δεδιψηκότας ἠλέει. Παναλκὲς γὰρ τὸ Θεῖον, καὶ ἀφθόνως τὰ ζωαρκῆ δωρούμενον τοῖς ἀνακειμένοις αὐτῷ. Ἀλλ' οἱ τῶν οὕτως ἐξαιρέτων ἀπολαύσαντες ἀγαθῶν, ὀλίγοις ἐλέγχονται πόνοις.","english":"And the Lord sent among the people the serpents that kill, and they bit the people. And a great multitude of the sons of Israel died. And the people came to Moses and said, \"We have sinned, because we have spoken against the Lord and against you. Pray therefore to the Lord, and let him take away the serpent from us.\" And Moses prayed for the people. And the Lord said to Moses, \"Make for yourself a serpent, and set it upon a signal-pole. And it shall be that if a serpent bites a man, everyone who has been bitten, when he looks upon it, shall live.\" And Moses made a bronze serpent, and set it upon a signal-pole. And it came to pass that when the serpent bit a man, and he looked upon the bronze serpent, he lived. For they were serving as slaves in Egypt, and having been weighed down by unbearable slavery, they were redeemed by God, many and wondrous signs having taken place there. For the water was changed into blood, and frogs and gnats, and indeed dog-flies, and the visitations of hail all but made war upon the land of the Egyptians; and they were punished also by darkness, and the death of the firstborn relentlessly afflicted those who had chosen to take advantage, while God wondrously saved those of Israel. Then, passing through the midst of the sea as on dry land, they beheld the Egyptians miserably destroyed. They received bread from heaven; for God rained down the manna for them. And there followed Christ, understood as in the rock; and unexpectedly he had mercy on them when they thirsted with streams. For the Divine is all-powerful, and abundantly grants the life-sustaining gifts to those who are devoted to him. But those who enjoyed such excellent goods are reproved by a few troubles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":621,"ref":"p621","source":"Ὅτι καὶ ἀμνήμονες τῶν παρὰ Θεοῦ, καὶ ἥκιστα μὲν ἑδραῖοι πρὸς τὸ πιστεύειν αὐτῷ, θρασεῖς δὲ καὶ εὐκατάσειστοι καὶ ἕτοιμοι πρὸς μικροψυχίαν, καὶ τὰ ἐφ' οἷς τετίμηνται παραλόγως ἠγνοηκότες. Διάκενον γὰρ καλοῦσιν ἄρτον τὸν ἐξ οὐρανοῦ, καὶ τὴν τῶν ὑδάτων ἐπῃτιῶντο σπάνιν· καίτοι μεμαθηκότες ὡς ἀνήνυτον οὐδὲν τῇ θείᾳ τε καὶ ἀποῤῥήτῳ φύσει, ἢ καὶ ποταμίων ναμάτων μητέρα τὴν ἀκρότομον αὐτοῖς πέτραν ἐτίθει. Ἀπροφάσιστον δὲ κατὰ Θεοῦ ποιούμενοι τὴν κατάῤῥησιν, τοῖς τῶν ὄφεων δήγμασιν ἐκολάζοντο. Εἶτα τῆς σφῶν αὐτῶν πλημμελείας ἐρχόμενοι πρὸς ἀνάμνησιν, δακρυῤῥοοῦσι λοιπὸν, καὶ ὁμολογοῦσι τὰ ἐγκλήματα, παρακαλοῦσι τὸν μεσιτεύοντα, φημὶ δὴ Μωσέα, φιλοικτείρμονά τε καὶ ἤπιον ἐπ' αὐτοῖς καταστῆσαι Θεόν. Ὁ δὲ προσπίπτων ἐλιπάρει, τοῖς γε μὴν ἄνωθεν εἴκων νεύμασιν, ὄφιν εἰργάζετο χαλκοῦν, ὑψοῦ τε ἐτίθει, καὶ τοῖς πληττομένοις ἐκέλευεν ἀτενίζειν εἰς αὐτόν· ὃ δὴ καὶ δρῶντες ἐσώζοντο. βʹ. Ἀλλὰ τίς ὁ λόγος, ἀλλὰ τί τὸ μέγα καὶ σοφὸν μυστήριον, πολυπραγμονεῖν ἀκόλουθον. Οὐ γὰρ ἀρκέσει τὸ γράμμα τοῖς νουνεχεστέροις, ἐγκέχωσται δὲ ὥσπερ τοῖς τύποις τὰ μυστήρια. Οὐκοῦν φέρε λέγωμεν, ὡς ἐκ τύπου πάλιν ἐπὶ τὸ καθόλου καὶ γενικώτερον, καὶ ὅπερ ἐστὶν ἀληθὲς","english":"Because they were also forgetful of the things that come from God, and least of all steadfast in believing him, but reckless and easily shaken and ready for faint-heartedness, and had unreasonably ignored the things by which they had been honored. For they call the bread from heaven empty, and they blamed the scarcity of waters—although they had learned that nothing is unaccomplishable to the divine and ineffable nature, or that he had set before them the sheer rock as a mother of river streams. And making their denunciation against God without excuse, they were punished by the bites of serpents. Then, coming to remembrance of their own transgression, they weep thereafter, and confess their offenses, and beseech the mediator—I mean Moses—to establish God as merciful and gentle toward them. And he, falling down, kept entreating; and yielding to the noddings from above, he fashioned a bronze serpent and set it on high, and commanded those who were struck to look intently at it; and doing this, they were saved. 2. But what is the meaning, and what is the great and wise mystery, it is fitting to investigate. For the letter will not suffice for the more discerning, but the mysteries have been, as it were, buried in the types. Come then, let us say that from the type again to the universal and more general, and what is true","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":622,"ref":"p622","source":"μεταπλάττοντες τὸ διήγημα. Δυσαρεστούμενοι γὰρ τοῖς παρὰ Θεοῦ καὶ ἄνωθεν ἀγαθοῖς, καὶ ἀκατασκέπτως ἰόντες ἐπὶ τὸ ἡδὺ μᾶλλον ἢ τὸ συμφέρον, καὶ τὰ τῆς ἀρετῆς γυμνάσματα παρωθούμενοι, προσκείμενοι δὲ τοῖς αἰσχίστοις, λελυπήκαμεν τὸν εὐεργέτην, προσκεκρούκαμεν οὐ καθ' ἕνα τρόπον τῷ Δημιουργῷ. Ταύτῃτοι πεπτώκαμεν ὑπὸ τὰ τῶν ὄφεων δήγματα· ὄφεων δέ φημι τῶν νοητῶν, οἳ διὰ πάσης ἡμᾶς πλήττοντες ἁμαρτίας, τοῖς τοῦ θανάτου δεσμοῖς ὑποφέρουσιν. Ἐξάρχει δὲ ὥσπερ τῆς τῶν ἰοβόλων θηρίων πληθύος ὁ δράκων ὁ ἀποστάτης, τουτέστιν ὁ Σατανᾶς, οὗ τοῖς δήγμασιν ἐν ἀρχαῖς τε καὶ πρώτοις διόλωλεν ὁ ἄνθρωπος, τουτέστιν, ὁ Ἀδάμ. Ἕρπει δὲ καθάπερ ἐκ ῥίζης καὶ εἰς ἡμᾶς τὸ κακὸν, τοὺς ἐξ αὐτῆς γεγονότας. Σεσώσμεθα δέ τινα τρόπον. Τεθεάμεθα γὰρ τὸν ὄφιν, τουτέστι, Χριστόν. Πῶς οὖν ὄφις ὁ ἀγαθὸς κατὰ φύσιν ὁ Θεὸς, μᾶλλον δὲ αὐτόχρημα τὸ ἀγαθόν; Ὅτι γέγονε καθ' ἡμᾶς, τοὺς ἐκ προαιρέσεως πονηροὺς, Γέγονεν ἐν ὁμοιώματι σαρκὸς ἁμαρτίας· καὶ, Ἐν τοῖς ἀδίκοις κατελογίσθη. Ὅτι δὲ ἡμεῖς πονηροὶ, γεγονότες δὲ οὐχ οὕτως παρὰ Θεοῦ, μεταῤῥυηκότες δὲ εἰς τοῦτο φαυλότητος, διά τοι τὴν καθ' ἡμῶν τυραννήσασαν ἁμαρτίαν, διατρανοῖ λέγων καὶ αὐτὸς ὁ Χριστός· Εἰ οὖν ὑμεῖς πονηροὶ ὄντες, οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν· πόσῳ μᾶλλον ὁ Πατὴρ ὑμῶν ὁ οὐράνιος δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν; Ὄφις δὴ οὖν ὁ Χριστὸς, ὃς ἐν ὁμοιώματι πονηρίας, ὅτι γέγονεν ἄνθρωπος. Ἀλλ' εἴ τις αὐτὸν θεάσαιτο νοητῶς, ἀμείνων ἔσται φθορᾶς, καὶ ὑπεραλεῖται θάνατον, καὶ ἀλογήσει δηγμάτων, καὶ τῆς τῶν ἰοβόλων πληθύος οὐ φροντιεῖ.","english":"reshaping the narrative. For being displeased with the good things that come from God and from above, and going recklessly after what is pleasant rather than what is beneficial, and thrusting aside the exercises of virtue, but clinging to the most shameful things, we have grieved the Benefactor, we have offended the Creator in no single way. It is for this reason that we have fallen under the bites of serpents—and by serpents I mean the intelligible ones, which, striking us through every sin, subject us to the bonds of death. And as it were the leader of the multitude of venomous beasts is the apostate dragon, that is, Satan, by whose bites man perished in the beginning and at the first, that is, Adam. And the evil creeps like from a root even to us, who have come from it. But we have been saved in a certain way. For we have looked upon the serpent, that is, Christ. How then is the good God a serpent by nature, or rather Goodness itself? Because he became like us, who are evil by choice: He became in the likeness of sinful flesh; and, He was reckoned among the unrighteous. And that we are evil, having become so not thus from God, but having drifted into this baseness, on account of the sin that tyrannized over us, Christ himself also makes clear, saying: If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask him? So then Christ is a serpent, who is in the likeness of evil, because he became man. But if one should behold him intelligibly, he will be better than corruption, and he will leap over death, and he will disregard bites, and he will not care for the multitude of venomous beasts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":623,"ref":"p623","source":"Ὀψόμεθα δὲ Χριστὸν συνιέντες ὀρθῶς τὸ ἐπ' αὐτῷ μυστήριον. Καὶ ἀραρότως πιστεύοντες ὅτι Θεὸς ὢν κατὰ φύσιν, γέγονεν ἄνθρωπος· ἀλλ' εἰ καὶ ἦν ἐν ὁμοιώματι πονηρίας, οὐδὲν ἧττον ἀπομεμένηκεν ἀγαθός. Γέγονε γὰρ καθ' ἡμᾶς, οὐχ ἵνα μεθ' ἡμῶν ὁρῷτο πονηρὸς, ἀλλ' ἵνα ἡμᾶς ἀγαθοὺς ἐργάσηται, τῷ ἁγίῳ μεταστοιχειώσας Πνεύματι πρὸς πᾶν εἶδος ἀρετῆς. Ἐπὶ σημείου γε μὴν ὁ ὄφις. Ὑψώθη γὰρ ὁ Χριστὸς ἐπὶ τοῦ τιμίου σταυροῦ, καὶ τοῦτο αὐτὸς Ἰουδαίοις προσεφώνει λέγων· Ὅταν ὑψώσετε τὸν Υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι. Ὅτι δὲ τύπος εἰς τὸ αὐτοῦ βλέπει μυστήριον, ἀναμάθοις αὐτοῦ λέγοντος ἐναργῶς· Ὥσπερ γὰρ ὁ Μωσῆς ὕψωσε τὸν ὄφιν ἐν τῇ ἐρήμῳ· οὕτως ὑψωθῆναι δεῖ τὸν Υἱὸν τοῦ ἀνθρώπου. Χαλκοῦς δὲ ὁ ὄφις ἦν, διὰ τὸ εὔηχές τε καὶ εὐφωνότατον τοῦ θείου τε καὶ εὐαγγελικοῦ κηρύγματος. Ἀνήκοος γὰρ οὐδεὶς τῶν διὰ Χριστοῦ θεσπισμάτων, ἀλλ' εἰς ἅπασαν μὲν τὴν ὑπουράνιον. τὸ ἐπ' αὐτοῦ λαλεῖται μυστήριον, καὶ αὐτῷ κάμψει πᾶν γόνυ, καὶ πᾶσα γλῶσσα ἐξομολογήσεται ὅτι Κύριος Ἰησοῦς Χριστὸς, εἰς δόξαν Θεοῦ Πατρός. Ἀμήν.","english":"We shall see Christ, rightly understanding the mystery concerning him. And firmly believing that, being God by nature, he became man; but even if he was in the likeness of evil, he has nonetheless remained good. For he became like us, not so that he might be seen as evil among us, but so that he might make us good, transforming us by the Holy Spirit into every form of virtue. Moreover, the serpent was on a sign. For Christ was lifted up on the precious cross, and this he himself addressed to the Jews, saying: When you lift up the Son of Man, then you will know that I am. And that it is a type looking to his mystery, you would learn from him saying clearly: For just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up. And the serpent was of bronze, because of the melodiousness and most beautiful sound of the divine and evangelical proclamation. For no one is unhearing of the oracles given through Christ, but to all the region under heaven the mystery concerning him is spoken, and to him every knee shall bow, and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":624,"ref":"p624","source":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΚΥΡΙΛΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ, ΓΛΑΦΥΡΩΝ ΕΙΣ ΤΟ ΔΕΥΤΕΡΟΝΟΜΙΟΝ ΒΙΒΛΙΟΝ. Περὶ τῆς νενευροκοπουμένης δαμάλεως ἐν τῇ φάραγγι. αʹ. Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ Θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις, ἐπ' ἐσχάτων τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν Υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, δι' οὗ καὶ τοὺς αἰῶνας ποίησεν. Ἀλλ' οἱ μὲν συνιέντες ὀρθῶς ὅτι Θεὸς ὢν φύσει, καθίκετο μὲν εἰς κένωσιν, ὅτι γέγονε σὰρξ, καὶ ἐσκήνωσεν ἐν ἡμῖν, κατὰ τὰς Γραφὰς, τὴν θείαν τε καὶ ἀξιόληπτον ἐκπεπλουτήκασι χάριν. Ὅσοι γὰρ ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι, φησίν. Οἱ δὲ τὸν θεῖον καὶ σωτήριον ἀληθῶς διωθούμενοι λόγον διωλισθήκασι τῆς ἐλπίδος, κακοὶ κακῶς ἀπολώλασι· τὸν τῶν ὅλων Σωτῆρα καὶ Λυτρωτὴν ἀνοσίως περιυβρίζοντες. Εἶεν δ' ἂν καὶ οὗτοι οἱ τάλανες Ἰουδαῖοι, οἷς καὶ αὐτὸς ὁ προφήτης Ἱερεμίας ἐποιμώζει, λέγων· Τίς δώσει τῇ κεφαλῇ\n\nμου ὕδωρ, καὶ τοῖς ὀφθαλμοῖς πηγὴν δακρύων, καὶ κλαύσομαι τὸν λαὸν ἡμέρας καὶ νυκτός; Οἷς γὰρ ἐξὸν εἶναι λαμπροῖς καὶ ἀξιοζηλώτοις, καὶ τῆς ἐνούσης εὐημερίας ἐστερημένοι, πῶς οὐκ ἂν εἶεν ἄξιοι τοῦ καὶ ἐν ἴσῳ λοιπὸν τοῖς τεθνεῶσι καταλογίζεσθαι; Οἷς ἂν εἰκότως ἐπικωκύσειε καὶ τὸ ἐξ ἀγάπης καὶ φιλαλληλίας ἐπιστάξαι δάκρυον. Παντὸς δὴ οὖν ἔρημοι γεγόνασιν ἀγαθοῦ, καὶ ἐξ αὐτῶν ὥσπερ κατεσείσθη βάθρων ὁ ἐξήνιος Ἰσραήλ. Μεταπεφοίτηκε γὰρ ἐπὶ τὰ ἔθνη Χριστός· σώζεται δὲ καὶ μόλις ὡς ἐν ὀλιγοστῇ μοίρᾳ λοιπὸν ὁ δυσμαθὴς Ἰουδαῖος. Καὶ τοῦτό ἐστιν, οἶμαι, τὸ διὰ φωνῆς Ἡσαΐου προφητι κῶς ὑμνούμενον·","english":"OF OUR FATHER AMONG THE SAINTS CYRIL, ARCHBISHOP OF ALEXANDRIA, GLAPHYRA ON THE BOOK OF DEUTERONOMY. Concerning the heifer whose neck is broken in the valley. 1. God, who in former times spoke in many and various ways to the fathers in the prophets, in these last days spoke to us in his Son, whom he appointed heir of all things, through whom also he made the ages. But those who rightly understand that he who is God by nature stooped to emptying, because he became flesh and dwelt among us, according to the Scriptures, have richly gained the divine and precious grace. For as many as received him, he gave them authority to become children of God, it says. But those who truly thrust away the divine and saving word have slipped from hope, and being evil have perished miserably, insolently outraging the Savior and Redeemer of all things. And these would be the wretched Jews, over whom the prophet Jeremiah himself also laments, saying: Who will give water to my head, and a fountain of tears to my eyes, and I will weep for the people day and night? For those who might have been radiant and enviable, and are deprived of the prosperity that was in them, how would they not deserve henceforth to be counted equal to the dead? Over whom one might fittingly wail and drop a tear from love and mutual affection. So then they have become destitute of every good, and from its very foundations, as it were, Israel was shaken, being driven out. For Christ has passed over to the Gentiles; and the slow-to-learn Jew is saved, and even then barely, as in a small remnant. And this, I think, is what is prophetically sung through the voice of Isaiah:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":625,"ref":"p625","source":"Καὶ εἰ μὴ Κύριος Σαβαὼς ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν, καὶ ὡς Γόμοῤῥα ἂν ὡμοιώθημεν. Φέρε οὖν, εἰ δοκεῖ, καὶ ἐξ αὐτῶν τῶν Μωσαϊκῶν καταθρήσωμεν λόγων τοῦ μυστηρίου τὴν δύναμιν. Γέγραπται γὰρ οὕτως ἐν τῷ Δευτερονομίῳ· Ἐὰν δὲ εὑρεθῇ τραυματίας ἐν τῇ γῇ, ἣν Κύριος ὁ Θεός σου δίδωσί σοι κληρονομῆσαι, πεπτωκὼς ἐν τῷ πεδίῳ, καὶ οὐκ οἴδασι τὸν πατάξαντα, ἐξελεύσεται ἡ γερουσία σου καὶ οἱ κριταί σου, καὶ ἐκμετρήσουσιν ἐπὶ τὰς πόλεις τὰς κύκλῳ τοῦ τραυματίου. Καὶ ἔσται ἡ πόλις ἡ ἐγγίζουσα τῷ τραυματίᾳ, καὶ λήψεται ἡ γερουσία τῆς πόλεως ἐκείνης δάμαλιν ἐκ βοῶν ἥτις οὐκ εἴργασται, καὶ ἤτις οὐχ εἵλκυσε ζυγόν· καὶ καταβιβάσουσιν ἡ γερουσία τῆς πόλεως ἐκείνης τὴν δάμαλιν εἰς φάραγγα τραχεῖαν, ἥτις οὐκ εἴργασται, οὐδὲ σπείρεται. Καὶ νευροκοπήσουσι τὴν δάμαλιν ἐν τῇ φάραγγι, καὶ προσελεύσονται οἱ ἱερεῖς καὶ οἱ Λευῗται, ὅτι αὐτοὺς ἐξελέξατο Κύριος ὁ Θεός σου, παραστῆναι αὐτῷ, καὶ εὐλογεῖν ἐπὶ τῷ ὀνόματι αὐτοῦ, καὶ ἐπὶ τῷ στόματι αὐτῶν ἔσται πᾶσα ἀντιλογία, καὶ πᾶσα ἁφή. Καὶ πᾶσα ἡ γερουσία τῆς πόλεως ἐκείνης, οἱ ἐγγίζοντες τῷ τραυματίᾳ, νίψονται τὰς χεῖρας ἐπὶ τὴν κεφαλὴν τῆς δαμάλεως τῆς νενευροκοπημένης, ἐν τῇ φάραγγι, καὶ ἀποκριθέντες ἐροῦσιν· Αἱ χεῖρες ἡμῶν οὐκ ἐξέχεαν τὸ αἷμα τοῦτο· καὶ οἱ ὀφθαλμοὶ ἡμῶν οὐχ ἑωράκασιν. Ἵλεως γενοῦ τῷ λαῷ σου Ἰσραὴλ, Κύριε, οὓς ἐλυτρώσω ἐκ γῆς Αἰγύπτου, ἵνα μὴ γένηται αἷμα ἀναίτιον ἐν τῷ λαῷ σου Ἰσραήλ. Καὶ ἐξιλασθήσεται αὐτοῖς τὸ αἷμα. Σὺ δὲ ἐξαρεῖς τὸ αἷμα τὸ ἀναίτιον ἐξ ἡμῶν αὐτῶν·","english":"And unless the Lord of hosts had left us a seed, we would have become as Sodom, and we would have been made like Gomorrah. Come then, if it seems good, let us also behold from the very words of Moses the power of the mystery. For it is written thus in Deuteronomy: But if one slain be found in the land which the Lord your God gives you to inherit, fallen in the field, and they do not know who struck him, your elders and your judges shall come out, and they shall measure to the cities round about the slain man. And the city that is near the slain man shall be, and the elders of that city shall take a heifer of the herd which has not worked, and which has not drawn a yoke; and the elders of that city shall bring down the heifer into a rough ravine, which has not been worked, nor is sown. And they shall break the neck of the heifer in the ravine, and the priests and the Levites shall come near, because the Lord your God has chosen them to stand before him, and to bless in his name, and in their mouth shall be every dispute and every touch. And all the elders of that city, those who are near the slain man, shall wash their hands over the head of the heifer whose neck was broken in the ravine, and answering they shall say: Our hands have not poured out this blood, and our eyes have not seen it. Be propitious to your people Israel, O Lord, whom you redeemed out of the land of Egypt, that innocent blood may not be among your people Israel. And the blood shall be atoned for them. But you shall take away the innocent blood from among us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":626,"ref":"p626","source":"ἐὰν δὲ ποιήσῃ τὸ καλὸν καὶ ἀρεστὸν ἐναντίον Κυρίου τοῦ Θεοῦ σου. βʹ. Τετραυμάτισται μὲν οὖν δι' ἡμᾶς ὁ Ἐμμανουήλ· μεμαλάκισται γὰρ διὰ τὰς ἁμαρτίας ἡμῶν, κατὰ τὰς Γραφάς. Ηὕρηται δὲ τοῦτο παθὼν ἐν τῇ τῶν Ἰουδαίων γῇ, καὶ ἔξω πύλης Ἱερουσαλήμ. Πλὴν οὐκ ᾔδεσαν τὸν πατάξαντα, πῶς ἢ τίνα τρόπον. Τί δὴ ἄρα φησὶν ὁ νόμος, Καίτοι τῆς Ἰουδαίων ἀνοσιότητος ἔργον εἶναί φαμεν τὰ κατὰ Χριστοῦ τολμήματα. Αὐτοὶ γὰρ Πιλάτῳ προσήγαγον· αὐτοὶ διακεκραγότες ἁλοῖεν ἄν· Αἶρε, αἶρε, σταύρωσον αὐτόν. Καὶ πάλιν· Ἐὰν μὴ τοῦτον ἀποκτείνῃς, οὐκ εἶ φίλος τοῦ Καίσαρος. Καὶ οἱ θεσπέσιοι δὲ μαθηταὶ τῆς ἐκείνων δυστροπίας κατηγόρευον ἐναργῶς, πρὸς τὸν ἐν οὐρανοῖς Πατέρα Θεὸν, ὡδὶ λέγοντες· Ἐπ' ἀληθείας γὰρ συνήχθησαν ἐν τῇ πόλει ταύτῃ ἐπὶ τὸν ἅγιον παῖδά σου Ἰησοῦν Χριστὸν, ὃν ἔχρισας, Ἡρώδης τε καὶ Πόντιος Πιλᾶτος σὺν ἔθνεσι καὶ λαοῖς Ἰσραήλ. Ἐναργέστατα δὲ καὶ ἀναφανδὸν ὁ μακάριος Πέτρος τοῖς Ἰουδαίων λαοῖς ἐπιπλήττει, λέγων, ποτὲ μὲν ὅτι Τὸν ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ποτὲ δὲ αὖ· Ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε, καὶ ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν. Τί οὖν ἄρα φησὶν ὁ νόμος, ὅτι οὐκ οἴδασι τὸν πατάξαντα; Μυστικὸς ὁ λόγος, καὶ οὐ πᾶσιν ἁπλῶς ἐγκείμενος· μόνοις δὲ τάχα γνώριμος τοῖς νοοῦσιν ὀρθῶς τὸ μυστήριον τοῦ Χριστοῦ.","english":"But if you do what is good and pleasing before the Lord your God. 2. Emmanuel, then, has been wounded fourfold for our sake, for he has been weakened because of our sins, according to the Scriptures. And this he suffered in the land of the Jews, and outside the gate of Jerusalem. Yet they did not know who struck him, nor how or in what manner. What then does the law say? And yet we say that the audacious acts against Christ are the work of the Jews' impiety. For they themselves brought him to Pilate; they themselves, having cried out, would be guilty: Take him away, take him away, crucify him. And again: If you do not kill this man, you are not a friend of Caesar. And the divine disciples also plainly accused them of their perversity, to God the Father in the heavens, saying thus: For truly in this city they were gathered together against your holy child Jesus Christ, whom you anointed—Herod and Pontius Pilate, with the Gentiles and the peoples of Israel. And most clearly and openly the blessed Peter rebukes the peoples of the Jews, saying at one time, You killed the Author of life, and at another, You denied the holy and righteous one, and asked for a murderer to be granted to you. What then does the law say, that they do not know who struck him? The word is mystical, and not simply set forth for all; but perhaps it is known only to those who rightly understand the mystery of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":627,"ref":"p627","source":"Ὤοντο γὰρ οἱ τῶν Ἰουδαίων καθηγηταὶ, καὶ οἱ τοῖς ἀνοσίοις αὐτῶν κοινωνοῦντες σκέμμασιν, ὅτι κεκρατήκασι, καὶ οὐχ ἑκόντος Χριστοῦ καὶ ταῖς ἑαυτῶν δυστροπίαις τὸ χρῆμα προσνέμοντες, ἔχαιρον μὲν ὡς νενικηκότες, καὶ οὐκ ᾔδεισαν ὅτι πέπονθεν ἑκὼν, καὶ τοῖς τοῦ Πατρὸς ἑπόμενος νεύμασιν, ἑαυτὸν δέδωκεν ὑπὲρ ἡμῶν. Καὶ γοῦν Πιλάτῳ φησὶν ἐναργῶς· Οὐκ εἶχες κατ' ἐμοῦ ἐξουσίαν οὐδεμίαν, εἰ μὴ ἦν σοι δεδομένον ἄνωθεν. Οὐκοῦν δέδωκεν ὁ Πατὴρ τὸν Υἱὸν, καὶ, ἵν' οὕτως εἴπωμεν, αὐτὸς τὸν Ἐμμανουὴλ πατάξαι λέγεται. Καὶ γοῦν ἐν βίβλῳ\n\nΨαλμῶν τὸ Χριστοῦ πρόσωπον εἰσφέρεται, λέγον περὶ τῆς τῶν Ἰουδαίων ἀνοσιότητος, πρὸς τὸν ἐν τοῖς οὐρανοῖς Πατέρα καὶ Θεὸν, ὅτι Ὃν σὺ ἐπάταξας, αὐτοὶ κατεδίωξαν, καὶ ἐπὶ τὸ ἄλγος τῶν τραυμάτων μου προσέθηκαν. Μὴ μέγα δὴ οὖν φρονείτω λοιπὸν ὁ κυριοκτόνος· οὐ γὰρ αὐτίκα κεκρατήκασιν, ὡς ἀσθενοῦντος Χριστοῦ, μανθανέτωσαν δὲ διὰ Μωσέως τὸ ἀληθές. Οὐ γὰρ ἴσασι τὸν πατάξαντα. Ὅρα τοίνυν τὸν τετραυματισμένον ἐν τῇ τῶν Ἰουδαίων γῇ, τὸν Ἐμμανουήλ. Τὸ δὲ ἐπ' αὐτῷ μυστήριον, παρ' αὐτοῖς μὲν οὐδαμῶς πληρούμενον· αἰνιγματωδῶς δὲ μᾶλλον ἱερουργούμενον ἐν τῇ τῶν ἐθνῶν χώρα τε καὶ γῇ. Εἰ γὰρ μὲν εὑρεθείη, φησὶν, ὁ τραυματίας, λήψονται δάμαλιν ζυγοῦ καὶ πόνων ἀπείρατον· καὶ δὴ καταβιβάσαντες αὐτὴν εἰς τραχεῖαν καὶ ἀνήροτον φάραγγα, νευροκοπείτωσαν διὰ τῶν τεταγμένων εἰς ἱερουργίαν. Ἀπονιψάμενοι δὲ τὰς χεῖρας ἐπ' αὐτῇ, λεγόντων, ὅτι Αἱ χεῖρες ἡμῶν οὐκ ἐξέχεαν τὸ αἷμα τοῦτο. Δάμαλις μὲν οὖν ὡς ἐν τύπῳ Χριστοῦ, καθάπερ ἤδη προείπομεν.","english":"For the teachers of the Jews, and those who shared in their unholy designs, thought that they had prevailed, and, not attributing the matter to Christ's willingness and to their own perversity, they rejoiced as though they had conquered, and did not know that he suffered willingly, and, following the Father's nod, gave himself up for us. And indeed he says clearly to Pilate: You had no authority at all against me, unless it had been given to you from above. Therefore the Father gave the Son, and, so to speak, he himself is said to have struck Emmanuel. And indeed in the book of Psalms the person of Christ is introduced, speaking concerning the unholiness of the Jews to the Father and God in the heavens, that Those whom you struck, they persecuted, and to the pain of my wounds they added. Let not the murderer of the Lord therefore think highly of himself any longer; for they have not prevailed at once, as though Christ were weak, but let them learn the truth through Moses. For they do not know who struck him. See, then, the fourfold-wounded Emmanuel in the land of the Jews. But the mystery concerning him is in no way fulfilled among them; rather it is mystically celebrated in the region and land of the Gentiles. For if, it says, the wounded man be found, they shall take a heifer of the yoke and unacquainted with toils; and having brought it down into a rough and unplowed ravine, let them break its neck through those appointed for the sacred rite. And having washed their hands over it, let them say, that Our hands did not shed this blood. The heifer, then, is as in a type of Christ, just as we have already said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":628,"ref":"p628","source":"Δάμαλις μὲν, ἀνθ' ὅτου καὶ ζυγοῦ ἀπείρατος, καὶ ὑπὸ ζυγὸν ὡς ἄνθρωπος, καὶ μὴν ἔξω ζυγοῦ, διά τοι τὸ εἶναι κατὰ φύσιν Θεός. Ἐλεύθερον γὰρ τὸ Θεῖον, καὶ οὐδενὶ τῶν ὄντων ὑπεζευγμένον· κατακρατοῦν δὲ μᾶλλον τῶν ὅλων, καὶ ὑπὸ χεῖρας ἔχον τὴν σύμπασαν κτίσιν. Ἀλλ' ἐλεύθερος ὢν κατὰ φύσιν ὁ Υἱὸς ὡς Θεὸς, γέγονε μεθ' ἡμῶν ὡς ἄνθρωπος, καὶ ὑπὸ ζυγόν. Τοιγάρτοι μεθ' ἡμῶν Θεὸν ἐπεγράφετο τὸν Πατέρα. Ὑπεζεύγμεθα δὲ ἡμεῖς τῇ τῆς θεότητος ἐξουσίᾳ. Οὐκοῦν δάμαλις μὲν ἡ ὑπὸ ζυγὸν ὅσον ἧκον εἰς τὴν φύσιν, ἔξω δὲ ζυγοῦ, διὰ τὴν τῆς θεότητος δόξαν, καὶ τὸ εἰσάπαν ἐλεύθερον. Ἀλλ' ὅρα τὴν δάμαλιν εἰς τραχεῖαν καὶ ἀνήροτον ἀποφερομένην φάραγγα. Μετὰ γάρ τοι τὸν τίμιον σταυρὸν, ὅτε τραυματίας ηὕρηται Χριστὸς, τῆς Ἰουδαίων ἀποπεφοίτηκε γῆς, μεταπεφοίτηκε δὲ λοιπὸν ἐπὶ τὴν τῶν ἐθνῶν χώραν, ἥτις οὐκ εἴργασται, οὐδὲ σπείρεται. Πρὸ γάρ τοι τοῦ καὶ αὐτοῖς ἔθνεσιν ἐπιλάμψαι Χριστὸν, διετέλουν ἐν κόσμῳ, γῆ τις ὥσπερ ξηρὰ καὶ ἀνήροτος, καὶ τῆς κατὰ Θεὸν εὐκαρπίας ἐρήμη. Καὶ γοῦν ὁ προφήτης Ἡσαΐας περὶ αὐτῆς, Εὐφράνθητι, ἔρημος, φησὶν, καὶ αἱ κῶμαι αὐτῆς. Ἀγαλλιάσθω ἔρημος, καὶ ἀνθείτω ὡς κρῖνον. Οὐκοῦν τραχείᾳ τινὶ καὶ οὐκ εἰργασμένῃ γῇ, καὶ ἀκάρπῳ παντελῶς τὴν τῶν ἐθνῶν χώραν, ἤτοι πληθὺν, εὖ μάλα παρεικαστέον. Ἐκεῖ Διὰ τῶν θείων ἱερουργῶν νευροκοπεῖσθαι δεῖν ἔφην τὴν δάμαλιν. Τελεῖται γὰρ, ὡς ἔφην, παρ' ἡμῶν τοῖς ἐξ ἐθνῶν τὸ Χριστοῦ μυστήριον, καὶ ὁμολογοῦντες αὐτοῦ τὸ πάθος, καὶ τὴν ἐκ νεκρῶν ἀναβίωσιν, ταῖς μυστικαῖς προσίεμεν εὐλογίαις. Τοῦτο, οἶμαι, ἔστι τὸ νευροκοπεῖσθαι τὴν δάμαλιν.","english":"The heifer, why is it also unyoked and under the yoke as a man, and yet outside the yoke, because it is God by nature. For the Divine is free, and subject to none of existing things; but rather it prevails over all things, and holds the whole creation under its hands. But the Son, being free by nature as God, became with us as a man, and under the yoke. Therefore with us he inscribed the Father as God. But we are subjected to the authority of the Godhead. So then the heifer is under the yoke as far as pertains to nature, but outside the yoke because of the glory of the Godhead, and entirely free. But observe the heifer being carried off into a rough and unplowed ravine. For after the precious cross, when Christ was found wounded, he departed from the land of the Jews, and has now transferred to the land of the Gentiles, which has not been worked nor sown. For before Christ shone also upon the Gentiles themselves, they continued in the world like some dry and unplowed land, and destitute of the good fruit according to God. And indeed the prophet Isaiah says concerning it, Rejoice, O wilderness, and its villages. Let the wilderness exult, and blossom as a lily. Therefore the land of the Gentiles, that is the multitude, must be very well likened to some rough and unworked and utterly unfruitful earth. There, through the divine priests, I said that the heifer must be hamstrung. For, as I said, the mystery of Christ is accomplished by us for those of the Gentiles, and confessing his passion and his resurrection from the dead, we approach the mystical blessings. This, I think, is the hamstringing of the heifer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":629,"ref":"p629","source":"Καταγγέλλοντες γὰρ, ὡς ἔφην, τὸν θάνατον αὐτοῦ, καὶ μέντοι καὶ τὴν ἀνάστασιν, τὸ σεπτὸν τελοῦμεν μυστήριον. Ἀλλ' ὅσοι τῆς Ἰουδαίων ἀνοσιότητος ἀποφοιτῶσι μακρὰν ἀφέντες τὴν πόλιν, ἐν ᾗ τετραυμάτισταί τε καὶ ηὕρηται πεπονθὼς, ἐπὶ τὴν τραχεῖαν καὶ ἀνήροτον ἥκοντες φάραγγα, ἐκεῖ νίψονται τὰς χεῖρας ἐπ' αὐτῷ τῷ Χριστῷ. Ἀπολούσονται γὰρ εἰς τὸν αὐτοῦ θάνατον βαπτιζόμενοι· τουτὶ γὰρ, οἶμαι, ἔστι, τό· Ἐπ' αὐτῷ νίψονται τὰς χεῖρας. Ὁμολογοῦντες δὲ ὅτι τῆς Ἰουδαίων ἀνοσιότητος γεγόνασι κοινωνοὶ, κομιοῦνται τὴν ἄφεσιν. Ἰουδαῖοι μὲν γὰρ ἐμπαροινήσαντες τῷ Χριστῷ, ταῖς ἑαυτῶν κεφαλαῖς καταγράφουσι τὸ δυσσέβημα, λέγοντες· Τὸ αἷμα αὐτοῦ ἐφ' ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν. Οἱ δὲ τῆς παρ' αὐτοῦ γλιχόμενοι χάριτος, καὶ τὴν διὰ τοῦ ἁγίου Πνεύματος ζητοῦντες κάθαρσιν, δι' ὧν ἐγνώκασι τιμᾷν, μονονουχὶ καὶ ἀνακεκράγασι, λέγοντες· Αἱ χεῖρες ἡμῶν οὐκ ἐξέχεαν τὸ αἷμα τοῦτο. Ἐν Χριστῷ δὴ οὖν ἡ κάθαρσις. Κἂν εἴ τις ἐξ Ἰουδαίων ἕλοιτο φρονεῖν ὀρθά· ὃ δὴ καὶ δεδράκασι καὶ πρό γε τῶν ἄλλων οἱ θεσπέσιοι μαθηταὶ, καὶ οἱ δι' αὐτῶν πιστεύσαντες, οἷς ἄν τις εἰκότως καὶ τὸ τῆς γερουσίας περιθείη πρόσωπον· τίμιοι γὰρ καὶ ἀπόλεκτοι, τὴν τοῦ Ἰσραὴλ ἀνοσιότητα παραιτούμενοι διὰ πίστεως τῆς ἐν Χριστῷ, δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τῆς αἰχμαλώτου γυναικὸς, ξυρομένης, καὶ","english":"For proclaiming, as I said, his death, and indeed also his resurrection, we accomplish the august mystery. But all who depart far from the impiety of the Jews, leaving behind the city in which he was wounded fourfold and found to have suffered, coming to the rough and unplowed ravine, there they shall wash their hands upon Christ himself. For they shall be washed, being baptized into his death; for this, I think, is the meaning of \"They shall wash their hands upon him.\" And confessing that they have become partakers of the impiety of the Jews, they shall receive forgiveness. For the Jews, having raged insolently against Christ, inscribe the impiety upon their own heads, saying, \"His blood be upon us and upon our children.\" But those who long for the grace that comes from him, and seek the purification through the Holy Spirit, by the means they have learned to honor, have all but cried out, saying, \"Our hands did not shed this blood.\" In Christ, then, is the purification. And if anyone of the Jews should choose to think rightly—which indeed they have done, and before others the divine disciples, and those who believed through them, to whom one might reasonably also assign the role of the council of elders; for they are honored and chosen, rejecting the impiety of Israel through faith in Christ, through whom and with whom be glory to God and the Father with the Holy Spirit unto the ages of ages. Amen. Concerning the captive woman who is shaved, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":630,"ref":"p630","source":"ὀνυχιζομένης. αʹ. Ἐξείλετο μὲν ἐξ οἴκου δουλείας, καὶ ὡς ἐκ καμίνου σιδηρᾶς τοὺς ἐξ αἵματος Ἰσραὴλ ὁ τῶν ὅλων Θεὸς, μονονουχὶ πεπολεμηκὼς Αἰγυπτίοις ἐν χειρὶ κραταιᾷ, καὶ ἐν βραχίονι ὑψηλῷ, καθὰ γέγραπται· καὶ ταῖς τῶν πλεονεκτούντων ἀπονοίαις ἀντεξάγων τὰ θαύματα. Εἴργασται γὰρ σημεῖα καὶ τέρατα, καὶ προστέταχε μὲν θαλάσσης ἰέναι μέσον ὡς ἐπὶ ξηρᾶς. Ὡς δὲ ὁ θεῖος ἔφη Δαβίδ· Ἐτροφοφόρησεν αὐτοὺς ἐν τῇ ἐρήμῳ, καὶ ἄρτον οὐρανοῦ ἔδωκεν αὐτοῖς. Ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος. Πηγὰς ἀνῆκεν ὑδάτων. Καὶ τί γὰρ ἂν οὐχὶ τῶν λίαν τεθαυμασμένων παραδόξως διεπεραίνετο. Οὐκοῦν ὡς θεῖος γράφει Μωσῆς· Ὡς ἀετὸς σκεπάσαι νοσσιὰν αὐτοῦ, ἐδέξατο αὐτοὺς, καὶ ἀνέλαβεν αὐτοὺς ἐπὶ τῶν μεταφρένων αὐτοῦ. Οἱ δὲ, εἰς τοῦτο καθήκοντο δυσβουλίας καὶ σκαιότητος λογισμῶν, καὶ ἀγρίων ἐπιχειρημάτων, ὡς καὶ παρόντα μετὰ σαρκὸς ἐτέλουν τὸν Λυτρωτὴν ἀπειθοῦντες. Καὶ τί τοῦτο λέγω, τὰ ἔτι χείρω μεθείς; Ἀπεκτείνασι γὰρ θερμῷ καὶ ἀνημέρῳ θράσει πρὸς τὴν ἀνωτάτω λοιπὸν ἀνοσιότητα στρατηγούμενοι. Ταύτῃ τοι δικαίως ἀποπέμπεται μὲν ἡ κυριοκτόνος Ἱερουσαλὴμ, καὶ τῆς πρὸς Θεὸν οἰκειότητος ἐρήμη λοιπὸν δεδειγμένη, πρὸς πᾶν ὁτιοῦν μετακεχώρηκε τῶν κακῶν, αὐτόκλητον ὥσπερ τῆς ἰδίας κεφαλῆς κατέχουσα δίκην. Ἧ καὶ αὐτὸς πεφώνηκεν ὁ Ἐμ μανουὴλ, οὕτω λέγων· Ἱερουσαλὴμ, Ἱερουσαλὴμ, ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν· ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ἐπισυναγαγεῖ ὄρνις τὰ νοσσία ἑαυτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε. Ἰδοὺ ἀφίεται ὁ οἶκος ὑμῶν ἔρημος.","english":"being scratched with nails. 1. The God of all things brought the children of Israel out of the house of bondage, and as it were out of an iron furnace, having all but made war on the Egyptians with a mighty hand and an uplifted arm, as it is written; and by his wonders he contended against the folly of those who oppressed them. For signs and wonders were wrought, and he commanded them to go through the midst of the sea as on dry land. As the divine David said: He carried them like a nurse in the wilderness, and gave them bread from heaven. Man ate the bread of angels. He opened springs of waters. And what of the things that are greatly marveled at was not wondrously accomplished? Therefore, as the divine Moses writes: As an eagle covers its nest, he received them, and took them up on his back. But they had come to such a depth of evil counsel and perversity of thoughts, and of savage undertakings, that they even put to death the Redeemer who was present in the flesh, disobeying him. And why do I say this, passing over things still worse? For they killed him with hot and savage boldness, being led by now to the utmost impiety. For this reason, rightly, the Jerusalem that killed the Lord is sent away, and having been shown to be henceforth destitute of kinship with God, it has departed to every kind of evil, as it were self-invited holding judgment upon its own head. To which the Emmanuel himself also cried out, saying: Jerusalem, Jerusalem, the one killing the prophets, and stoning those sent to her; how often I wished to gather your children, in the manner a bird gathers its nestlings under its wings, and you did not wish it. Behold, your house is left desolate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":631,"ref":"p631","source":"Ὅτι γὰρ ἔμελλε τὴν οὕτω δεινὴν καὶ δύσοιστον ἀνατλῆναι δίκην ἡ τῶν Ἰουδαίων Συναγωγὴ κατεστυγημένη παρὰ Χριστοῦ, καὶ αὐτὸς ἡμῖν αἰνιγματωδῶς παραδείξειεν ἂν ὁ νόμος. Ἔχει γὰρ οὕτως· Ἐὰν δὲ ἐξέλθῃς εἰς πόλεμον ἐπὶ τοὺς ἐχθρούς σου, καὶ παραδῷ αὐτοὺς Κύριος ὁ Θεός σου εἰς τὰς χεῖράς σου, καὶ προνομεύσῃς τὴν προνομὴν αὐτῶν, καὶ ἴδῃς ἐν τῇ προνομῇ γυναῖκα καλὴν τῷ εἴδει, καὶ ἐπιθυμήσῃς αὐτῆς, καὶ λάβῃς αὐτὴν σεαυτῷ γυναῖκα· καὶ εἰσάξῃς αὐτὴν εἰς τὴν οἰκίαν σου ἔνδον, καὶ ξυρήσεις τὴν κεφαλὴν αὐτῆς, καὶ περιονυχιεῖς αὐτὴν, καὶ περιελεῖς τὰ ἱμάτια τῆς αἰχμαλωσίας αὐτῆς ἀπ' αὐτῆς, καὶ καθιεῖται ἐν τῇ οἰκίᾳ σου, καὶ κλαύσεται τὸν πατέρα καὶ τὴν μητέρα μηνὸς ἡμέρας. Καὶ μετὰ ταῦτα εἰσελεύσῃ πρὸς αὐτὴν, καὶ συνοικισθήσῃ αὐτῇ, καὶ ἔσται σου γυνή. Καὶ ἔσται ἐὰν μὴ θέλῃς αὐτὴν, ἐξαποστελεῖς αὐτὴν ἐλευθέραν, καὶ πράσει οὐ πραθήσεται ἀργυρίου, οὐκ ἀθετήσεις αὐτὴν, διότι ἐταπείνωσας αὐτήν. Τὸ μὲν οὖν περιεργάσασθαι τῆς ἱστορίας τὸν λόγον, καὶ τέχνην ποιεῖσθαι θέλειν τῶν ἐν σκιαῖς βάσανον, εἰκαῖον οἶμαί που· δυσέφικτον γὰρ οὐδέν· ψιλὸς δὲ δὴ σφόδρα, καὶ σὺν ἱδρῶτι ληπτὸς τῶν τεθεσπισμένων ὁ νοῦς. Ἰτέον δὴ οὖν εἰς ἔρευναν τῶν πνευματικῶν. βʹ. Τίς γὰρ ὅλως, ἢ πρὸς τίνας νοοῖτ' ἂν γεγονὼς ὁ πόλεμος; καὶ τίς ἡ καλὴ τῷ εἴδει καὶ εὐπρεπεστάτη γυνή; τί δὲ δὴ αὖ τὸ ἀποψιλοῦσθαι μὲν αὐτὴν τῆς κεφαλῆς τὴν τρίχα; ἀπαλλάττεσθαι δὲ καὶ ὀνύχων, καὶ τῶν τῆς αἰχμαλωσίας ἐσθημάτων; Οὐκοῦν, καθάπερ ἤδη προεῖπον, οἷά τις αἰχμάλωτος ἐθήτευσεν Αἰγυπτίοις ἡ τῶν Ἰουδαίων Συναγωγή.","english":"For the Synagogue of the Jews, having become detestable to Christ, was going to endure that so terrible and hard-to-bear penalty, and the Law itself would also show this to us in riddling fashion. For it reads thus: If you go out to war against your enemies, and the Lord your God delivers them into your hands, and you take spoil from their spoil, and you see among the spoil a woman beautiful in appearance, and you desire her, and take her as a wife for yourself; and you bring her into your house within, and shave her head, and pare her nails, and remove from her the garments of her captivity, and she shall sit in your house, and shall weep for her father and her mother for a month of days. And after these things you shall go in to her, and live with her, and she shall be your wife. And it shall be, if you do not want her, you shall send her away free, and she shall not be sold for silver; you shall not treat her treacherously, because you humbled her. Now to busy oneself overmuch with the narrative's literal sense, and to wish to make a craft of testing the things in shadows, is, I think, futile in every way; for nothing is hard to attain; but the meaning of the things divinely ordained is very bare, and grasped with sweat. One must therefore proceed to the investigation of spiritual things. 2. For who at all, or against whom, would the war be understood to have been made? And who is the woman beautiful in appearance and most comely? And what again is the shaving of the hair from her head? And the removal of her nails, and of the garments of her captivity? Therefore, just as I have already said, the Synagogue of the Jews served the Egyptians like some captive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":632,"ref":"p632","source":"Καθίκοντο μὲν γὰρ οἱ πατέρες εἰς Αἴγυπτον, λιμοῦ κατωθήσαντος, ἐν ἀρχαῖς. Ἐπειδὴ δὲ μακρὸς διϊππεύσας χρόνος, ἁδροὺς καὶ εὐτολμωτάτους, καὶ ἀριθμοῦ κρείττονας ἐπετέλει λοιπὸν, περιδεεῖς ἦσαν Αἰγύπτιοι, μὴ ἄρα τῷ πλήθει θαρσήσαντες καταστρατεύοιντο μὲν αὐτῶν, ὑπὸ χεῖρα δὲ ποιοῖντο τὴν σφῶν τοὺς πάλαι κεκρατηκότας. Ἐντεῦθεν ὁ Ἰσραὴλ τοῖς εἰς πλινθείαν ἱδρῶσιν οὐ μετρίως κατῃκίζετο. Πλὴν ἠλέει Θεός. Πεπολέμηκεν γὰρ, ὡς ἔφην, πλεονεκτοῦσιν οὐ φορητῶς τοῖς Αἰγυπτίων δεσμοῖς, ἐξείλετο καὶ νενίκηκεν. Εἶδεν ἐν τῇ προνομῇ τὴν δορύληπτον Ἱερουσαλὴμ, ἤτοι τὴν τῶν Ἰουδαίων πληθὺν τῷ τῆς πατρῴας εὐγενείας διαστίλβουσαν κάλλει· καλὴ γὰρ καὶ ἀξιάγαστος διὰ τοὺς πατέρας. Ἐπειδὴ δὲ τεθέαται καὶ ἐπεθύμησεν αὐτῆς, τουτέστιν, ἀξιέραστον ἐποιήσατο, μονονουχὶ δὲ καὶ συνοικῆσαι θελήσας, καὶ ἀγαθῶν σπουδασμάτων αὐτὴν\n\nἀποδεῖξαι μητέρα, εἰσήγαγεν εἰς τὸν ἴδιον οἶκον. Καὶ τί δὴ τοῦτό ἐστιν; Ἔπηξεν ἐν τῇ ἐρήμῳ τὴν ἁγίαν σκηνὴν, ἵνα ταῖς κατὰ νόμον θυσίαις, καὶ ταῖς ἐν τύπῳ λατρείαις παιδαγωγουμένη, μανθάνῃ κατὰ βραχὺ τὸ Χριστοῦ μυστήριον. Παιδαγωγὸς γὰρ ὁ νόμος ἐπὶ Χριστὸν, ὡς γοῦν ὁ μακάριος ἔφη Παῦλος. Εἰσοικισάμενος καὶ ἐξύρησε, καὶ ὀνύχων ἀπήλλαξε, καὶ τῶν τῆς αἰχμαλωσίας ἀμφίων. Κεφαλὴν μὲν οὖν, τὸ Γράμμα τὸ ἱερὸν κατείθισταί πως εἰς νοῦ ποιεῖσθαι δήλωσιν· τρίχας δὲ τὰς ἐν αὐτῇ τοῖς εἰς νοῦν παρεικάζει νοήμασιν. Οὐκοῦν ἡ ξύρησις τῶν τριχῶν τὴν ἐννοιῶν ἀπόθεσιν εὖ μάλα παραδηλοῖ· ὃ δὴ καὶ λελυτρωμένος ὁ ἀρχαῖος Ἰσραὴλ πληροῦν ἐπετάττετο, Θεοῦ λέγοντος ἐναργῶς διὰ τοῦ πανσόφου Μωσέως·","english":"For the fathers settled in Egypt in the beginning, when a famine drove them down. But when a long time had run its course, it made them thereafter numerous, sturdy, and most courageous, and beyond number, so that the Egyptians were greatly afraid, lest, emboldened by their multitude, they might march against them and bring under their hand those who had once been their masters. From this, Israel was sorely afflicted with toils of brickmaking. Yet God had mercy. For he has fought, as I said, against the Egyptians' bonds, which they laid on them unbearably in their greed; he delivered them and conquered. He saw in his foreknowledge Jerusalem that was to be taken captive, that is, the multitude of the Jews, shining with the beauty of their ancestral nobility; for she was fair and worthy of admiration because of the fathers. And when he had beheld her and desired her—that is, made her worthy of love—and, so to speak, willed even to dwell with her and to show her a mother of good endeavors, he brought her into his own house. And what is this? He pitched the holy tabernacle in the wilderness, so that, being trained by the sacrifices according to the law and by the services in type, she might learn little by little the mystery of Christ. For the law is a tutor leading to Christ, as the blessed Paul said. Having taken her in, he also shaved her and removed her nails and the garments of captivity. The head, then, is the sacred Letter, which somehow disposes one to make known the meaning; and the hairs on it he likens to the thoughts that lead to understanding. Therefore the shaving of the hairs clearly signifies the putting away of thoughts; and this the ancient Israel, having been redeemed, was commanded to fulfill, God speaking plainly through the all-wise Moses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":633,"ref":"p633","source":"Οὐκ ἔσονταί σοι θεοὶ ἕτεροι, πλὴν ἐμοῦ. Καὶ πάλιν· Οὐ ποιήσεις οὕτω Κυρίῳ τῷ Θεῷ σου. Τὰ γὰρ βδελύγματα ἃ Κύριος ἐμίσησεν, ἐποίησαν τοῖς θεοῖς αὐτῶν. Ἐν Αἰγύπτῳ μὲν γὰρ ποιούμενοι τὰς διατριβὰς, ἑτέρας εἶχον ἐννοίας, μυρίους εἶναι νομίζοντες τοὺς θεοὺς, καὶ τῇ κτίσει τὸ σέβας παρὰ τῷ Κτίστῃ ἀνάπτοντες· ξύλοις τε καὶ λίθοις ἀνατιθέντες τὴν δόξαν. Ἐπειδὴ δὲ κέκληνται διὰ Μωσέως εἰς ἐπίγνωσιν τοῦ Θεοῦ τοῦ κατὰ φύσιν ἀληθοῦς καὶ μόνου, πῶς ἔστιν ἀμφιβάλλειν ὅτι καὶ ἑτέρων αὐτοῖς ἐννοιῶν καινότητα πάντη τε καὶ πάντως εἰσεκόμισεν ὁ καιρός; Τοῦτο καὶ ἡμῖν ἐπείγεσθαι κατορθοῦν ὁ θεσπέσιος Παῦλος προστέταχε λέγων· Μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ· ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινίσει τοῦ νοὸς ὑμῶν, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ Θεοῦ τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον. Τὸ μὲν οὖν ψιλοῦσθαι τὴν κεφαλὴν ταυτὶ δή που πάντως ὑπεμφήνειεν ἄν. Τὸ δὲ δὴ καὶ ὀνύχων ἀπαλλάττεσθαι μακρῶν, ῥύπου καὶ ἀκαθαρσίας ἀποβολὴν ἀπαινίττεται. Ῥιπῶσι γὰρ λίαν οἱ τῆς χρείας εὐμηκεστέρους τοὺς ὄνυχας ἔχειν, οὐκ οἶδ' ὅπως ἠγαπηκότες. Ἀποφοιτᾷν ἔδει τὸν Ἰσραὴλ, τῆς πρὸς Θεὸν οἰκειότητος ἠξιωμένον, οὐκ ἂν ἐνδοιάσειέ τις, ἀνακεκραγότος τοῦ νόμου σαφῶς· Οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ ψευδομαρτυρήσεις κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ· καὶ ὅσα τούτοις συνήρμοσται. Τὰ δὲ τῆς αἰχμαλωσίας ἱμάτια, φαίην ἂν ἔγωγε τῆς δουλείας τὸ σχῆμα, καὶ τῆς ἐν φαυλότητι πολιτείας ἀναγράφειν τοὺς τύπους.","english":"You shall have no other gods besides me. And again: You shall not do so to the Lord your God. For the abominations which the Lord hated, they made for their own gods. For while they were making their sojourn in Egypt, they held other notions, supposing the gods to be ten thousand, and kindling the worship due to the Creator for the creation; and they ascribed the glory to wood and stone. But since they have been called through Moses to the knowledge of the God who is by nature true and alone, how is it possible to doubt that the time brought in for them a newness of other notions altogether and in every way? This the divine Paul has also commanded us to accomplish eagerly, saying: Be not conformed to this age, but be transformed by the renewing of your mind, so that you may prove what is the will of God, the good and acceptable and perfect. Now the mere shaving of the head would surely in every way suggest these things. But the removal of long nails indicates the casting off of filth and uncleanness. For those who are exceedingly filthy have delighted, I know not how, in having their nails rather long. Israel, having been deemed worthy of kinship with God, ought to have departed from these things, as no one would doubt, since the law has cried out clearly: You shall not murder, you shall not commit adultery, you shall not bear false witness against your neighbor; and all that has been joined to these. And the garments of captivity, I would say, are the form of slavery, and they record the types of a way of life in baseness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":634,"ref":"p634","source":"Ὑπενηλλαγμένη μὲν γὰρ τοῖς τοῦ διαβόλου θελήμασι, καὶ ταῖς ἐκείνου πλεονεξίαις ὑποφέρουσα τὸν αὐχένα, ἄμφιον ὥσπερ τι διεῤῥωγὸς καὶ ῥυπῶν τὴν φιλοσαρκίαν ἐδέχετο. Ἐπειδὴ δὲ λελύτρωτο νόμῳ, καὶ τὰ ἀμείνω κατεπαιδεύετο φρονεῖν τε καὶ δρᾷν, τῆς ἀρχαίας φαυλότητος ἀπεδύσατο τὰ ἐγκλήματα, καὶ οἷά τινα χιτῶνα λαμπρὸν τὴν διὰ νόμου παίδευσιν ἑαυτῷ περιθεὶς διετέλει λοιπόν. Καὶ τοῦτο, οἶμαι, ἔστιν, ὃ δὴ καὶ ἡμᾶς αὐτοὺς ἀναπείθει δρᾷν ὁ θεσπέσιος Παῦλος, λέγων οὕτως· Ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, καὶ ἐνδυσάμενοι τὸν νέον τὸν ἀνακαινούμενον κατ' εἰκόνα τοῦ κτίσαντος αὐτόν. Ἀπαμφιεννύμεθα δὲ καὶ ἐν τῷ ἁγίῳ βαπτίσματι, μονονουχὶ παραῤῥίπτοντες τῷ Σατανᾷ τὰ τῆς αἰχμαλωσίας ἱμάτια. Οὕτω τε λοιπὸν αὐτὸν ἐνδυσάμενοι τὸν Ἐμμανουὴλ ἀνατίθεμεν τῷ Θεῷ καὶ Πατρὶ τὰ χαριστήρια λέγοντες· Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ· ἐνέδυσε γάρ με ἱμάτιον σωτηρίου, καὶ χιτῶνα εὐφροσύνης. Ἔφη δὲ πάλιν νομοθέτης ὣν ὁ Παῦλος· Ἐνδύσασθε τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίαν. Ὁρᾷς ὅπως ἀπαμφιεννύμενοι τὰ σαρκὸς ὡς αἰχμαλωσίας ἱμάτια λαμπρῷ καὶ θείῳ περιβλήματι κεχρήμεθα τῷ Χριστῷ. Αὐτὸς γάρ ἐστιν ὁ τῆς εὐφροσύνης χιτὼν, καὶ τὸ τῆς σωτηρίας ἱμάτιον. Κατεψιλωμένη δὴ οὖν τὴν τρίχα, καὶ περιῃρημένη, φησὶν, ὄνυχάς τε τοὺς ῥυποῦντας καὶ μακροὺς, καὶ τὰ τῆς αἰχμαλωσίας ἐσθήματα, τότε δὴ, τότε τὸ σὸν οἰκήσει δωμάτιον, καὶ εἰσοικισθήσεται μὲν ὡς ἐν τάξει τῆς γεγαμημένης.","english":"For she had been subjugated to the devil's wills and, bearing her neck under his greed, she received fleshly-mindedness like some torn and filthy garment. But when she had been redeemed by the law and had been trained to think and do the better things, she stripped off the accusations of her ancient depravity, and, putting around herself the education through the law like some bright tunic, she continued thereafter. And this, I think, is what the inspired Paul also persuades us ourselves to do, saying thus: Having stripped off the old man with his deeds, and having put on the new man, which is being renewed according to the image of the one who created him. And we are stripped bare also in holy baptism, all but throwing back to Satan the garments of captivity. And thus thereafter, having put on Emmanuel himself, we render thanks to God and the Father, saying: Let my soul rejoice in the Lord; for he has clothed me with a garment of salvation, and a tunic of gladness. And Paul, being a lawgiver, said again: Put on our Lord Jesus Christ, and make no provision for the flesh, for lust. You see how, being stripped of the garments of the flesh as of captivity, we have as our bright and divine covering Christ. For he himself is the tunic of gladness and the garment of salvation. So then, she who has had her hair shorn and removed, he says, and her nails that are filthy and long, and the garments of captivity—then, then he will dwell in your chamber, and he will be brought to dwell in it as in the rank of a married woman.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":635,"ref":"p635","source":"Πλὴν κλαύσεται τὸν πατέρα καὶ τὴν μητέρα μηνὸς ἡμέρας, τουτέστι, τῶν οἴκοι διαμεμνήσεται. Καὶ μετὰ τοῦτο εἰσελεύσῃ πρὸς αὐτὴν, καὶ ἔσται σου γυνή. Δεῖν γὰρ οἶμαι τοὺς εἰς οἰκειότητα κεκλημένους τὴν ὡς πρὸς Θεὸν, ἀτόπων μὲν ἐννοιῶν καὶ εἰκαίων ἐνθυμημάτων τῶν ἐπί γε τῷ πλημμελεῖσθαί\n\nφημι καὶ ῥύπου παντὸς τὸν νοῦν ἀπαλλάττοντας, καὶ ὡς ὁ θεσπέσιος γράφει Παῦλος, τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, προσεδρεύειν ἀπερισπάστως τῷ τετηρηκότι, καὶ εἰς οἰκειότητα τὴν πατρικὴν παραδεξαμένῳ Θεῷ. τὸ γὰρ προσεδρεύειν ἀπερισπάστως παραδηλώσειεν ἂν, οἶμαί που, τὸ καθίσαι ἐν τῇ οἰκίᾳ σου. Καὶ γοῦν ὁ μακάριος Δαβὶδ, ἄριστόν τε καὶ ὀνησιφόρον ἀληθῶς τὸ χρῆμα εἰδώς· Μίαν ᾐτησάμην, φησὶ, παρὰ Κυρίου, ταύτην ἐκζητήσω, τὸ κατοικεῖν με ἐν οἴκῳ Κυρίου πάσας τὰς ἡμέρας τῆς ζωῆς μου· τοῦ θεωρεῖν με τὴν τερπνότητα Κυρίου, καὶ ἐπισκήπτεσθαι τὸν ναὸν τὸν ἅγιον αὐτοῦ. Σημεῖον δ' ἂν γένοιτο καὶ μάλα σαφὲς, τοῦ καὶ ἐρηρεῖσθαι τὸν νοῦν, ἀναπεπλῆσθαί τε καὶ ἀγάπης τῆς εἰς Θεὸν, τὸ δεῖν οἴεσθαι καὶ τοῦτο διὰ παντὸς ταῖς θείαις αὐλαῖς ἐμφιλοχωρεῖν. Πλὴν οὐκ ἠγνόησε τῆς ἀνθρώπου διανοίας τὸ μέτρον ὁ Δημιουργός. Πῶς γὰρ ἢ πόθεν; Εἴπερ ἐστὶν ἀληθὴς ὁ λέγων, ὅτι Αὐτὸς ἔγνω τὸ πλάσμα ἡμῶν. Ἀποφοιτῶντες μὲν γὰρ τῆς ἐν κόσμῳ ζωῆς, καὶ τῶν τῆς φιλοσαρκίας παθῶν τὸν νοῦν ὑπεξάγοντες, οὐκ εἰσάπαν ἀνεγκλήτως τοῦτο ποιεῖν εἰθίσμεθα. Ἀσθενοῦμεν δέ πως ἐν ἀρχαῖς, καὶ ὑποφέρεται μὲν ὁ νοῦς ταῖς εἰς τὸ φαῦλον ἡδοναῖς. Διολισθήσει δ' ἂν εὐκόλως τῶν ἐν κόσμῳ περισπασμῶν εἰς ἀνάμνησιν·","english":"Except she shall weep for her father and mother for a month of days, that is, she shall call to mind those at home. And after this you shall go in to her, and she shall be your wife. For I think it is necessary that those who have been called into kinship with God, having freed their mind from improper thoughts and vain imaginations—especially, I say, in matters of being led astray—and from all filth, and, as the inspired Paul writes, having put off the old man who is corrupted according to the desires of deceit, should attend undistractedly to the God who has kept them and received them into paternal kinship. For attending undistractedly would perhaps indicate, I think, sitting in your house. And indeed the blessed David, knowing the matter to be truly excellent and profitable, says, One thing I have asked from the Lord, this I will seek: that I may dwell in the house of the Lord all the days of my life, to behold the delight of the Lord and to visit his holy temple. And a very clear sign of the mind being firmly fixed and filled with love toward God would be the belief that one must always linger in the divine courts. Except the Creator did not fail to know the measure of human understanding. For how or from where could he? Since he is truthful who says, He himself knew our frame. For when we depart from the life in the world and withdraw our mind from the passions of the love of the flesh, we are not accustomed to do this entirely without blame. But we are somehow weak in the beginnings, and the mind is carried along by pleasures toward what is base. And it will easily slip into remembrance of the distractions in the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":636,"ref":"p636","source":"μονονουχὶ δὲ καὶ τὴν πρὸς αὐτὸν οἰκειότητα πολὺ δὴ λίαν ἀσπάζεται· κἂν εἰ κατάγχοι τυχὸν ὁ νόμος, καὶ ἀνόπιν ὥσπερ ἀνασυράζοι Θεὸς εἰς προφερεστέραν ἡμᾶς καὶ ἀσυγκρίτως ἀμείνω μετακομίζων ζωήν. Ἐπειδὴ γάρ ἐστιν ἀνάντης ἡ ἀρετὴ, λειοτάτη δὲ ὥσπερ ἡ εἰς τὸ φαῦλον ἡμᾶς ἀποφέρουσα τρίβος, ταύτῃ τοι τὸ πονεῖν διωθούμενοι, τὴν ἑτέραν ἴμεν εὐκόλως. Τί τοίνυν φησὶν ὁ νόμος; Κλαύσεται τὸν πατέρα καὶ τὴν μητέρα μηνὸς ἡμέρας· τουτέστιν, οὐκ εὐθὺς ἀσπαστὸν ποιήσεται τὸ τὴν σὴν ἑστίαν οἰκεῖν· διαμέμνηται δὲ τῶν οἴκοι βραχύ. Συμβαίνει δὲ τοῦτο τοῖς ἐμπίπτουσιν εἰς αἰχμαλωσίαν οἳ κἂν εἰ γένοιντο τυχὸν παρὰ τοῖς ἔχουσιν ἐν τιμῇ, κἂν εἰ παρακέοιτό πως αὐτοῖς τὸ τρυφᾷν ἀφθόνως, ἀλλ' οὖν οἴκου καὶ γεγενηκότων πόλεώς τε τῆς σφῶν, ἐφίενται πάλιν καὶ οὐδὲν ἧττόν εἰσι τῶν ἰδίων μνήμονες, καὶ δακρυῤῥοοῦσιν ἔσθ' ὅτε, πόνου καὶ ἀνίας τὸν οἰκεῖον ἀναπιμπλάντος νοῦν, ὅτι τῆς ἐνεγκούσης ἐστέρηνται. Τοῦτο συνέβη παθεῖν ταῖς Ἰουδαίων ἀγέλαις. Λελύτρωνται μὲν γὰρ ἐξ Αἰγύπτου καὶ πικρᾶς δουλείας ἐξῃρημένοι, κέκληνται παρὰ Θεοῦ πρὸς τὴν ἄνωθεν αὐτοῖς καὶ ἐκ πατέρων ἐλευθερίαν, ἀλλ' ἦσαν καὶ οὕτω τῶν ἐν Αἰγύπτῳ μνήμονες· καὶ ἔκλαιον λέγοντες· Ὄφελον ἀπεθάνομεν πληγέντες ὑπὸ Κυρίου ἐν γῇ Αἰγύπτῳ. Κατεπεφύοντο δὲ καὶ Μωσέως, λέγοντες· Ἵνα τί ἐξήγαγες ἡμᾶς, ἐν τῇ ἐρήμῳ ταύτῃ; Ὅτι τοίνυν ἀνάγκη τῆς ἐπαράτου φιλοσαρκίας, καὶ τῆς εἰς κόσμον ζωῆς ἀπαλλαττομένους, δυσαποσπάστως ἔχειν ἐν ἀρχαῖς, καὶ ζητεῖν ἔσθ' ὅτε τὰ ἐν αὐτῷ, πλαγίως ἡμῖν ὑπεμφαίνει λέγων ὁ νομοθέτης, ὅτι Κλαύσεται τὸν πατέρα καὶ μητέρα μηνὸς ἡμέρας.","english":"And he all but warmly embraces intimacy with him; even if perhaps the law drags us down, and God, as it were, draws us back again, transferring us to a more excellent and incomparably better life. For since virtue is uphill, while the path that carries us off to what is base is, as it were, very smooth, for this reason, thrusting aside toil, we go easily along the other. What then does the law say? She shall weep for her father and mother for a month of days; that is, she will not immediately make it desirable to dwell in your house, but she remembers those at home for a little while. And this happens to those who fall into captivity, who, even if they should perhaps be held in honor among their captors, even if luxury should abundantly lie at their disposal, nevertheless long again for their home and kindred and their own city, and are none the less mindful of their own people, and sometimes weep, pain and grief infecting their own mind, because they have been deprived of the one who bore them. This the flocks of the Jews suffered. For they had been redeemed from Egypt and rescued from bitter slavery, and had been called by God to the freedom that came to them from above and from their fathers, but even so they were mindful of the things in Egypt, and wept, saying: Would that we had died, struck down by the Lord in the land of Egypt. And they kept murmuring against Moses, saying: Why did you bring us out into this wilderness? Since, then, it is necessary that those departing from accursed love of the flesh and from the life that is in the world are at first hard to tear away, and sometimes seek the things in it, the lawgiver hints this to us obliquely, saying: She shall weep for her father and mother for a month of days.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":637,"ref":"p637","source":"Καὶ οὐ δὴ πού φαμεν ὅτι κλαίειν αὐτοὺς προστέταχε· συγχωρεῖ δὲ μᾶλλον, καὶ ἀσθενούντων ἀνέχεται. Καὶ ἀνίεσθαι δεῖν ἔφη τοῖς πεπονθόσι αὐτὸ τὰ ἐγκλήματα, διά τοι τὸ οὔπω κεκτῆσθαι τὸ τληπαθές. Καὶ γοῦν συγκεχώρηκε τοῦ πάθους κατὰ τὴν ἔρημον τῇ τῶν Ἰουδαίων Συναγωγῇ, καὶ οὐκ εἰς ἅπαν ὠλόθρευσε τοὺς ἡμαρτηκότας, εἰ καὶ ἠγανάκτει χρησίμως. Ὅτι γὰρ οὐκ ἀεὶ συγκεχώρηκεν ἀῤῥωστεῖν, καὶ τῆς ἀρχαίας ἡμᾶς οἰκειότητος, τῆς ἐν κόσμῳ φημὶ μνήμας εἰσδέχεσθαι, παρέδειξεν ἐναργῶς, χρόνους τῷ κλαίειν ἀπονέμων οὐ μακρούς· μηνὸς γὰρ ἡμέρας, τουτέστι καιροῦ περίοδον βραχεῖάν τινα καὶ συνεσταλμένην. Τοιοῦτόν τινα νοῦν, καὶ θεῖος ἡμῖν Μελῳδὸς εἰσκεκόμικεν εἰπὼν πρὸς τὴν ἐξ ἐθνῶν Ἐκκλησίαν· Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ κλίνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου, καὶ οἴκου τοῦ πατρός σου· ὅτι ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σου.– Κλαύσασα τοίνυν τὸν πατέρα, φησὶν, καὶ τὴν μητέρα μηνὸς ἡμέρας, ἔσται σου τότε γυνή. Ἀπαλλαττόμενοι γὰρ, ὡς ἔφην, τῆς ἐν κόσμῳ ζωῆς, τότε δὴ, τότε Θεῷ κολλώμεθα, καθ' ἕνωσιν δηλονότι τὴν πνευματικήν. Ὁ γὰρ κολλώμενος","english":"And we do not say anywhere that he commanded them to weep; rather he permits it, and bears with those who are weak. And he said that the charges must be relaxed for those who have suffered this, precisely because they have not yet acquired the capacity for suffering. And indeed he conceded the passion to the Synagogue of the Jews in the wilderness, and did not utterly destroy those who had sinned, even if he was justly indignant. For that he has not always permitted us to be weak, and to receive memories of the ancient intimacy—I mean that which is in the world—he showed clearly, allotting no long times for weeping; for a month of days, that is, a brief and compressed period of time. Some such meaning the divine Melodist has also introduced for us, saying to the Church from the Gentiles: Hear, O daughter, and see, and incline your ear, and forget your people and your father's house; for the king will desire your beauty. Having wept, then, he says, for your father and mother a month of days, then shall you be a woman. For when we depart, as I said, from the life in the world, then, then we are joined to God, by union, clearly, that is spiritual. For he who is joined","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":638,"ref":"p638","source":"τῷ Κυρίῳ, ἓν πνεῦμά ἐστιν. Ἀλλ' ἔσται, φησὶν, Ἐὰν μὴ θέλῃς αὐτὴν, ἐξαποστελεῖς αὐτὴν ἐλευθέραν, καὶ πράσει οὐ πραθήσεται ἀργυρίου. Ὅτε γὰρ δεδυσσέβηκεν ἡ τῶν Ἰουδαίων Συναγωγὴ, καὶ αὐτῷ τὰς χεῖρας ἐπαφεῖσα Χριστῷ, ὅτι πεπαρῴνηκεν εἰς τὸν ἑαυτῆς Δεσπότην, τότε μεμίσηται, καὶ γέγονεν ἀνεθέλητος· μονονουχὶ δὲ καὶ τῆς θείας τε καὶ ἱερᾶς ἑστίας ἐξεπέμπετο. Πλὴν εἰς δουλείαν οὐ παραδέδοται, οὐδὲ οἷον πεπραμένη τῷ Σατανᾷ, τοῖς ἐκείνου θελήμασι παντελῶς ὑπενήνεκται· οὐ γὰρ λελάτρευκεν εἰδώλοις, καίτοι τῆς εἰς Χριστὸν οἰκειότητος ἀπολισθήσας ὁ Ἰσραήλ. Ἀπομεμένηκε δὲ τὸν ἕνα καὶ φύσει Θεὸν ὁμολογῶν τε καὶ προσκυνῶν, καὶ ἀγάπην τετήρηκε τὴν εἰς Μωσέα καὶ νόμον· οὐ γὰρ ἠθέτησεν αὐτὸν ὁ τῶν ὅλων Θεὸς, ὅτι τῆς πρὸς αὐτὸν οἰκειότητος ἠξιώθη ποτέ. Τοῦτο γὰρ ἡμᾶς διδάσκει λέγων· Οὐκ ἀθετήσεις αὐτὴν ὅτι ἐταπείνωσας αὐτήν. Ταπείνωσιν γὰρ ἐνταῦθά φησι τὴν διαπαρθένευσιν, ἤτοι τῆς πνευματικῆς συναφείας τὸν τρόπον, δῆλον δὲ ὅτι τῆς ἐν Χριστῷ· δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ, καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τοῦ πολεμοῦντος πρὸς τοὺς ἐναντίους. Ἀναλάβετε ὅπλα καὶ ἀσπίδα, προσπεφώνηκέ τισιν ὁ προφήτης Ἡσαΐας. Παῦλός γε μὴν ὁ σοφώτατος· Ἐνδύσασθε, φησὶν, τὴν πανοπλίαν τοῦ Θεοῦ.","english":"to the Lord, is one spirit. But it shall be, he says, If you do not wish her, you shall send her away free, and she shall not be sold for silver. For when the Synagogue of the Jews had acted impiously, and having laid its hands upon Christ himself, because it had raged madly against its own Master, then it was hated, and became unwanted; and it was all but sent out from the divine and sacred hearth. Nevertheless it was not handed over to slavery, nor, as it were, sold to Satan, nor wholly subjected to his wills; for it has not served idols, although Israel slipped away from its kinship with Christ. But it has remained, confessing and worshipping the one God by nature, and it has kept its love for Moses and the law; for the God of all did not set it aside, because it was once deemed worthy of kinship with him. For this is what he teaches us, saying: You shall not set her aside, because you humbled her. For here he calls the defloration a humbling, that is, the manner of the spiritual union, and it is clear that it is the union in Christ; through whom and with whom be glory to God and the Father with the Holy Spirit, unto the ages of ages. Amen. Concerning the one who wars against the enemies. Take up weapons and a shield, the prophet Isaiah has addressed to certain people. And Paul, the most wise: Put on, he says, the whole armor of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":639,"ref":"p639","source":"Οἱ γὰρ Θεῷ γνώριμοι, καὶ ἀρετῆς ἐρασταὶ, καὶ ταῖς παγκάλαις ἐπιεικείαις σύντροφοι, καταστρατεύονται μὲν ὅτι μάλιστα γενικῶς ἁπάσης βεβήλου καὶ σαρκικῆς ἡδονῆς, ἀντεξάγουσι δὲ ὥσπερ ταῖς τοῦ διαβόλου δυστροπίαις, τὸ ἐρηρεισμένον ἐν πίστει, τὸ ἀκατάσειστον εἰς ὑπομονὴν, τὸ εἰς πόνους τληπαθὲς, καὶ τὸ πρόθυμον εἰς φιλεργίαν, τὴν ἐφ' ἄπασι δηλονότι τοῖς τεθαυμασμένοις. Ἀλλ' οὐκ ἂν, οἶμαι, τὶς εἰς τοῦτό ποτε πνευματικῆς εὐῤῥωστίας ἀφίκοιτο μέτρον, ὡς καὶ τὴν οὕτω περιφανῆ καὶ παντὸς ὑπέκεινα θαύματος δόξαν ἑλεῖν, εἰ μὴ Χριστὸν ἔχοι τὸν προασπίζοντα. Συναθλήσει δὲ πάντως, καὶ συνέσται προθύμως τοῖς τὰ αὐτοῦ φρονεῖν ᾑρημένοις, καὶ τὴν δι' αὐτοῦ κάθαρσιν ἐκπεπλουτηκόσιν, αὔχημά τε ποιεῖσθαι μεμελητηκόσι τὸν ὀνειδισμὸν αὐτοῦ. Καὶ γοῦν ὁ θεσπέσιος Ψαλμῳδός· Ὁ κατοικῶν ἐν βοηθείᾳ τοῦ Ὑψίστου, ἐν σκέπῃ τοῦ Θεοῦ οὐρανοῦ αὐλισθήσεται. Ἐρεῖ τῷ Κυρίῳ· Ἀντιλήπτωρ μου εἶ, καὶ καταφυγή μου, ὁ Θεός μου, βοηθός μου, καὶ ἐλπιῶ ἐπ' αὐτόν. Ὅτι αὐτὸς ῥύσεταί με ἐκ παγίδος θηρευτῶν, καὶ ἀπὸ λόγου ταραχώδους. Ἀμείνους γὰρ ὅτι τῶν πολεμίων ἐσόμεθα, διασώζοντος τοῦ Θεοῦ, πιστὸς ἔσται λέγων αὐτός· Ὅτι ἐπ' ἐμὲ ἦλθε, καὶ ῥύσομαι αὐτόν. Κέκραξέ τε πρὸς μὲ, καὶ ἐπακούσομαι αὐτοῦ· μετ' αὐτοῦ εἰμι ἐν θλίψει· ἐξελοῦμαι, καὶ δοξάσω αὐτόν. Ἀλλ' ὅρα τὸ χρῆμα, καὶ δι' αὐτοῦ γραφόμενον τοῦ πανσόφου Μωσέως. Ἔφη γάρ· Ἐὰν δὲ ἐξέλθῃς παραβαλεῖν εἰς τὸν πόλεμον ἐπὶ τοὺς ἐχθρούς σου, καὶ φυλάξῃ ἀπὸ παντὸς πονηροῦ ῥήματος·","english":"For those who are known to God, and lovers of virtue, and reared in all-noble gentleness, campaign most of all and universally against every profane and fleshly pleasure, and set out in opposition, as it were, against the perversities of the devil: the thing established in faith, the unshaken in endurance, the steadfast in toils, and the eager for love of labor—namely, in all things that have been admired. But no one, I think, would ever reach such a measure of spiritual vigor as even to capture the glory so manifest and beyond all wonder, unless he has Christ as his champion. And he will surely strive together with, and be present eagerly with, those who have chosen to think the things that are his, and who have richly obtained the purification that comes through him, and who have taken care to make their boast of his reproach. And indeed the divinely inspired Psalmist says: He who dwells in the help of the Most High shall lodge in the shelter of the God of heaven. He shall say to the Lord: You are my helper, and my refuge, my God, my helper, and I will hope in him. For he himself shall deliver me from the snare of the hunters, and from the troublesome word. For we shall be better than our enemies, God preserving us; he himself will be faithful, saying: Because he has come to me, I will also deliver him. He cried out to me, and I will hear him; I am with him in affliction; I will rescue him, and I will glorify him. But observe the matter, and it is written by the all-wise Moses himself. For he said: But if you go out to draw near to battle against your enemies, and you keep yourself from every evil word:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":640,"ref":"p640","source":"ἐὰν ᾖ ἐν σοὶ ἄνθρωπος ὃς οὐκ ἔστι καθαρὸς ἐκ ῥύσεως αὐτοῦ νυκτὸς, καὶ ἐξελεύσεται ἔξω τῆς παρεμβολῆς, καὶ οὐκ εἰσελεύσει εἰς τὴν παρεμβολήν. Καὶ ἔσται τὸ πρὸς ἑσπέραν λούσεται τὸ σῶμα αὐτοῦ ἐν ὕδατι, καὶ δεδυκότος ἡλίου, εἰσελεύσεται εἰς τὴν παρεμβολήν. Καὶ τόπος ἔσται σοι ἔξω τῆς παρεμβολῆς· καὶ ἐξελεύσῃ ἐκεῖ ἔξω· καὶ πάσσαλος ἔσται σοι ἐπὶ ζώνης σου. Καὶ ἔσται ὅταν διακαθιζάνῃς ἔξω, καὶ ὀρύξεις ἐν αὐτῷ, καὶ ἀπαγαγὼν καλύψεις τὴν ἀσχημοσύνην σου ἐν αὐτῷ. Ὅτι Κύριος ὁ Θεός σου ἐμπεριπατεῖ ἐν τῇ παρεμβολῇ σου, ἐξελέσθαι σε, καὶ παραδοῦναι τὸν ἐχθρόν σου εἰς τὰς χεῖράς σου. Καὶ ἔσται ἡ παρεμβολή σου ἁγία, καὶ οὐκ ὀφθήσεται ἔν σοι ἀσχημοσύνη πράγματος, καὶ ἀποστρέψει ἀπὸ σοῦ. Ἀκούεις ὅτι τοὺς κατανεανιεύεσθαι τῶν ἐχθρῶν καὶ εὐδοκιμεῖν ἐθέλοντας, ἀπαλλάττεσθαι χρὴ παντὸς μολυσμοῦ; Ἡ πάλη γὰρ ἡμῶν, οὐ πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχὰς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις, αἳ τὸν ἀνθρώπινον ἀκριβῶς κατασκέπτονται βίον, καὶ τῆς ἑκάστου ζωῆς πολυπραγμονοῦσι τὸν τρόπον. Δεῖ δὴ οὖν ἀμώμητόν τε καὶ ἀνεπίληπτον ἡμᾶς ποιεῖσθαι τὴν πολιτείαν, ἵνα μὴ τοῖς παρ' ἐκείνων ἐγκλήμασιν ὑποφέρηται. Καὶ γὰρ καὶ ἐχθρός ἐστι καὶ ἐκδικητὴς ὁ τῆς","english":"If there is among you a man who is not clean by reason of his nocturnal emission, he shall go outside the camp, and he shall not enter the camp. And it shall be that toward evening he shall wash his body in water, and when the sun has set, he shall enter the camp. And there shall be a place for you outside the camp, and you shall go out there outside; and you shall have a peg on your belt. And it shall be, when you sit down outside, you shall dig with it, and having turned aside you shall cover your shame with it. Because the Lord your God walks about in your camp, to deliver you and to give your enemy into your hands. And your camp shall be holy, and no shameful thing shall be seen among you, and he will turn away from you. Do you hear that those who wish to triumph over their enemies and to be held in good repute must be free from every defilement? For our wrestling is not against blood and flesh, but against the principalities, against the authorities, against the world-rulers of the darkness, against the spiritual forces of wickedness in the heavenly places, which closely inspect the life of man and busy themselves with the manner of each person's life. It is necessary, then, that we make our conduct blameless and irreproachable, so that it may not be carried away by their accusations. For he is both an enemy and an avenger, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":641,"ref":"p641","source":"ἁμαρτίας πατήρ. Οἱ μὲν οὖν ἐν τῷδε τῷ κόσμῳ, νόμῳ πολέμου καὶ μάχης ἀνεγειρόμενοι τοῖς ἐχθροῖς, τὰς εἰς σῶμα πληγὰς ἤτοι δέχονται τυχὸν, ἤγουν ἑτέροις ἐπάγουσιν. Ἡμεῖς δὲ οὐχ οὕτω· Τὰ γὰρ ὅπλα ἡμῶν οὐ σαρκικὰ, κατὰ τὸ γεγραμμένον. Οὐκοῦν οὐδὲ εἰς σάρκα πληττόμεθα, ἀλλ' εἰς νοῦν καὶ καρδίαν εἰσδεχόμενοι τὰς ἐπιθυμίας, καὶ εἰς τὰ τῆς φιλοσαρκίας διαπίπτοντες πάθη. Χρὴ τοίνυν ἡμᾶς παντευχίαις ἐνηρμόσθαι ταῖς πνευματικαῖς, καὶ τῇ ἄνωθεν χάριτι περιφράττεσθαι, καὶ εἰς ὅσον οἷόν τε τὸν νοῦν ἔξω βέλους νοητοῦ ποιεῖσθαι παντός. Περιεσόμεθα γὰρ ὡδὶ τῶν ἀνθεστηκότων, καὶ πέρα παντὸς ἱέντες πάθους, ἀδιαλώβητον τῷ Θεῷ τὸ τῆς ψυχῆς τηρήσομεν κάλλος. Ταύτῃ τοι φησὶν ὁ νόμος· Ἐὰν δὲ ἐξέλθῃς παρεμβαλεῖν εἰς πόλεμον ἐπὶ τοὺς ἐχθρούς σου, καὶ φυλάξῃ ἀπὸ παντὸς ῥήματος πονηροῦ, τουτέστιν, αἰτίας ἁπάσης ἀποτάτω ποίει σαυτὸν, μηδεὶς ἔσται κατὰ σοῦ λόγος ἀληθὴς ἐπ' αἰσχίῳ τε καὶ διαβεβλημένῳ πράγματι, παραιτοῦ τὴν κατάῤῥησιν τὴν ἐφοτῳοῦν καὶ ἀργείτω κατὰ σοῦ πᾶν ῥῆμα πονηρόν. Ὅτι δὲ ἡμᾶς καὶ τῆς σαρκικῆς ἀκαθαρσίας ἀποφορτίζεσθαι χρὴ τὰ ἐγκλήματα, παρέδειξεν αἰνιγματωδῶς, τὸν ἐκ ῥύσεως αὐτοῦ μεμολυσμένον ἔξω μὲν ἰέναι τῆς παρεμβολῆς ἐπιτάττων ἀπολούεσθαι δεῖν ὕδατι πρὸς ἑσπέραν, ὑπονοστεῖν δὲ οὕτως οἴκοι τε λοιπὸν, καὶ εἰς αὐτὴν, εἰ βούλοιτο, τὴν παρεμβολήν. Εἶτα τί τὸ χρῆμα, καὶ τίς ἂν γένοιτο τῶν τοιούτων ὁ νοῦς, διειπεῖν πειράσομαι.","english":"the father of sin. Those in this world, then, who are roused by the law of war and battle against their enemies, either receive blows to the body, perhaps, or inflict them on others. But we are not so; for our weapons are not carnal, according to what is written. Therefore neither are we struck in the flesh, but in mind and heart, receiving desires, and falling into the passions of the love of the flesh. We must, then, be fitted out with the full spiritual armor, and be fenced about by the grace from above, and, as far as possible, keep the mind beyond every intelligible dart. For in this way we shall prevail over those who oppose us, and, passing beyond every passion, we shall keep the beauty of the soul undamaged for God. Thus indeed the law says: If you go out to set yourself in battle against your enemies, and keep yourself from every evil word—that is, keep yourself far removed from every cause of blame, so that no true word may be against you in any shameful and disreputable matter; decline the accusation that is brought, and let every evil word against you be idle. And that we must also unload the charges of fleshly uncleanness, he indicated enigmatically, commanding the one defiled by his emission to go outside the camp and to wash with water toward evening, and thus afterward to return home, and, if he wished, even to the camp itself. Then what the matter is, and what the meaning of such things would be, I shall attempt to explain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":642,"ref":"p642","source":"Εἰ γὰρ γένοιτό τις ἀνθρώπινος μολυσμὸς βραχὺ πρὸς τὸ ἄναγκες τοῦ νοῦ διανενευκότος, καὶ ἀνέντος εἰσβολὴν ταῖς εἰς τὸ φαῦλον ἐπιθυμίαις, ὅσον μὲν ἧκεν εἰς τοῦτο τῆς τῶν ἁγίων πληθύος ἀπονοσφίζεσθαι δεῖν, δεδικαίωκεν ὁ Δεσπότης, καὶ τοῖς ἀκαθάρτοις τὸν καθαρὸν οὐκ ἐᾷ συναυλίζεσθαι. Ἀφίησι γὰρ οὐδαμῶς ἀνεπίπληκτον ἐν ἡμῖν τὴν καταφθείρουσαν ἁμαρτίαν. Ἀλλ' εὐρήσομεν ἐν Χριστῷ τὴν κάθαρσιν, ὕδατί τε διαγνιζόμενοι, κατά γέ φημι τὸ, Λούσασθε, καθαροὶ γίνεσθε. Τοῦτο δρῶντες τὸ πρὸς ἑσπέραν, τουτέστιν, ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς· ὃ δὴ καὶ πεπερασμένον κατίδοι τις ἂν ἐπὶ ταῖς τῶν ἁγίων ἀγέλαις. Οἱ γὰρ ταῖς ἐκτόποις φιλοσαρκίαις μεμολυσμένοι, οἱ τῆς τῶν ἁγίων πληθύος καὶ παρεμβολῆς ἔξω μένοντές ποτε, οἱ πόῤῥω που τῆς ἱερᾶς ἀγέλης, τὴν διὰ τοῦ ἁγίου βαπτίσματος πεπλουτηκότες κάθαρσιν, γεγόνασιν ἐγγὺς οἱ μακρὰν, κοινωνοὶ τῶν ἁγίων ἀποδεδειγμένοι, καὶ συμπολῖται λοιπὸν καὶ συμμέτοχοι τῆς ἐλπίδος, ἐν καιρῷ δηλονότι τῆς ἐπιδημίας τῆς οἱονεί πως ἐν ἑσπέρᾳ καὶ πρὸς αὐταῖς γενομένης ταῖς τοῦ παρόντος αἰῶνος δυσμαῖς. Δεῖν μὲν οὖν ἔφη, τοὺς τὴν ἐν Χριστῷ κάθαρσιν ἐμπορευομένους ἀποκρούεσθαι φιλεῖν τὰ ἐκ τῆς φιλοσαρκίας ἐγκλήματα. Ἀλλ' ἔσται σοι, φησὶν, καὶ τόπος ἔξω τῆς παρεμβολῆς, καὶ ἐξελεύσῃ ἐκεῖ ἔξω, καὶ πάσσαλος ἔσται ἐπὶ τῆς ζώνης σου. Καὶ ἕσται ὅταν διακαθιζάνῃς ἔξω, καὶ ὀρύξεις ἐν αὐτῷ· καὶ ἐπαγαγὼν κατακαλύψεις τὴν ἀσχημοσύνην σου ἐν αὐτῷ. Ὅτι Κύριος ὁ Θεός σου ἐμπεριπατεῖ ἐν τῇ παρεμβολῇ σου, ἐξελέ σθαι σε καὶ παραδοῦναι τὸν ἐχθρόν σου εἰς τὰς χεῖράς σου.","english":"For if some human defilement should occur, when the mind has inclined but slightly toward necessity and has yielded an entrance to desires for what is base, the Master has judged that, as far as this is concerned, one ought to be separated from the multitude of the saints, and He does not permit the clean to dwell together with the unclean. For He by no means lets the corrupting sin among us go unrebuked. But we shall find purification in Christ, being cleansed with water—according, I mean, to the words, Wash yourselves, become clean. We do this toward evening, that is, in the last times of the age; and one may observe this very thing fulfilled in the flocks of the saints. For those who have been defiled by outlandish love of the flesh, who once remained outside the multitude and camp of the saints, who were far away from the sacred flock, having gained the purification that comes through holy baptism, have become near—those who were far off—having been shown to be partakers with the saints, and henceforth fellow citizens and sharers of the hope, at the time, clearly, of the visitation that has come, so to speak, in the evening and at the very settings of the present age. He said, then, that it is necessary for those who obtain purification in Christ to love to thrust away the accusations that come from love of the flesh. But there shall be, He says, a place for you also outside the camp, and you shall go out there outside, and a peg shall be on your belt. And it shall be, when you sit down outside, you shall dig with it; and having brought it, you shall cover your shame with it. Because the Lord your God walks about in your camp, to deliver you and to give your enemy into your hands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":643,"ref":"p643","source":"Καὶ ἔσται ἡ παρεμβολή σου ἁγία, καὶ οὐκ ὀφθήσεται ἐν σοὶ ἀσχημοσύνη πράγματος. Παραιτεῖσθαι γὰρ ὅτι μάλιστα πᾶν εἶδος ἀκαθαρσίας πρέποι ἂν, ὡς ἔφην, τοὺς κατανδρίζεσθαι τῶν νοητῶν ἐπιθυμοῦντας ἐχθρῶν. Ἐπειδὴ δὲ πολλὰ πταίομεν ἅπαντες, καὶ νοσεῖ μὲν ἡ ἀνθρώπου φύσις τὸ εὐόλισθον εἰς τὸ πλημμελὲς, συνίησι δὲ οὐδεὶς παραπτώματα, κατὰ τὴν τοῦ Ψάλλοντος φωνήν· εἰ δὲ γένοιτο, φησὶ, μιᾷ τῶν ἐμφύτων καὶ ἐν ἡμῖν ἀκαθαρσιῶν μονονουχὶ περιθραύεσθαι, καὶ ἁλίσκεσθαί τι νενοσηκότας τῶν ἔξω νόμου καὶ ζωῆς ἁγιοπρεποῦς· ἐνοικεῖ γὰρ τοῖς μέλεσι τῆς σαρκὸς τῆς ἁμαρτίας ὁ νόμος, πρῶτον μὲν, μὴ ἐναργῶς καὶ ἀκρύπτως, μήτε μὴν ἐν ὄψει πολλῶν τὰ ἐκ τῆς ἀῤῥωστίας παρακείσθω πταίσματα· ἀλλ' οἷον ἔξω καὶ λεληθότως, καὶ ὡς ἀνωτάτω τῆς παρεμβολῆς, εἶτα ταῖς ἐπανορθοσίαις τούτων καλυπτέσθω, φησί· Σοφοὶ γὰρ κρύψουσι τὰς ἑαυτῶν αἰσχύνας, κατὰ τὸ γεγραμμένον. Καταλήγοντες δὲ τῶν πλημμελημάτων, καὶ ταῖς εἰς τὸ ἄμεινον ῥοπαῖς ἀναστοιχειοῦντες τρόπον τινὰ τὸν νοῦν, εἰς τὸ δεῖν ἑλέσθαι τὸ","english":"And your camp shall be holy, and no shameful thing shall be seen in you. For, as I said, to reject every form of uncleanness especially befits those who desire to play the man against the enemies of things intelligible. But since we all stumble in many things, and human nature is sick with a tendency to slip easily into wrongdoing, and no one understands his transgressions, according to the voice of the Psalmist—but if it should happen, he says, that by one of the uncleannesses innate and within us one is, so to speak, bruised all round and is caught having fallen sick in some of the things outside the law and a life becoming to holiness; for the law of sin dwells in the members of the flesh—first, let not the stumbling-blocks arising from weakness lie plainly and uncovered, nor in the sight of many; but as it were outside and secretly, and as far as possible at the outskirts of the camp; then let them be covered by the corrections of these things, he says; for the wise shall hide their own shame, according to what is written. And coming to the end of our transgressions, and by our inclinations toward the better in some way reconstituting the mind, so as to choose what is necessary","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":644,"ref":"p644","source":"ὠφελοῦν, ἐκ μέσου ποιούμεθα τῶν ἤδη προεπταισμένων τὸ ἀκαλλὲς, καὶ τὴν κάκοσμον ἁμαρτίαν ταῖς τῶν ἐφεξῆς εὐωδίαις νικήσαντες, εἰσελευσόμεθα πάλιν εἰς τὴν τῶν ἁγίων παρεμβολὴν, τουτέστιν, εἰς τὴν τῶν πρωτοτόκων Ἐκκλησίαν. Ἐν Χριστῷ δὲ καὶ τοῦτο διαπεραίνεται. Καὶ τίνα τρόπον; Εἰ λάβοιμεν τὸν ἑαυτῶν σταυρὸν, κατὰ τὴν αὐτοῦ φωνὴν, γοργῷ καὶ εὐζωνοτάτῳ κεχρημένοι φρονήματι. Τὸ γὰρ ἔχειν ἡμᾶς ἐπὶ τοῦ ζωστῆρος πάσσαλον, ἤγουν τὸ ξύλον, τοῦτο δή που τάχα πλαγίως ἡμῖν ὑπαινίττεται. Πνευματικὸς οὖν ὁ νόμος, καὶ τῶν νοητῶν τὴν ὑποτύπωσιν ποιεῖσθαι φιλεῖ τὰ σωματικά. Οὐ γάρ ἐσμεν ἐν ἀκαθαρσίαις, ἐν ὀφθαλμοῖς τοῦτο πεποιηκότος Θεοῦ, εἰς ἀφεδρῶνας ἱέντες, καὶ περιττωμάτων τῶν ἀπὸ γαστρὸς ἑαυτοὺς ἀπαλλάττοντες. Ἀλλ' ὡς ἔφην ἀρτίως, τύποι καὶ εἰκόνες τῶν νοητῶν εἶεν ἂν καὶ τὰ ἐν αἰσθήσει κείμενα. Δεῖ δὴ οὖν ἡμᾶς καταχωννύειν τὰς ἀκαθαρσίας· ὅτι Κύριος ὁ Θεὸς περιπατεῖ ἐν τῇ παρεμβολῇ. Ἐνοικεῖ γὰρ ἐν ἡμῖν καὶ ἐμπεριπατεῖ Χριστός· κἂν ἄσχημον ἴδῃ πρᾶγμα καὶ ἀκαλλὲς ἐν ἡμῖν, ἐπανίσταται παραχρῆμα, Ἅγιον γὰρ Πνεῦμα σοφίας φεύξεται δόλον, κατὰ τὸ γεγραμμένον, καὶ ἀπαναστήσεται ἀπὸ λογισμῶν ἀσυνέτων. Εἰ δὲ εὑρίσκει καθαροὺς καὶ διεσμηγμένους, καὶ παθῶν ἀμείνους καὶ μολυσμῶν, ἐνοικήσει προθύμως, καὶ ἐκ χειρὸς ἐχθρῶν ἀπαλλάξει. Τοιγάρτοι φησίν· Ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος. Καὶ πάλιν· Ἐξέλθετε ἐκεῖθεν, καὶ ἀκαθάρτου μὴ ἅπτεσθε, κἀγὼ εἰσδέξομαι, λέγει Κύριος. Ἐκκεκαθαρμένους γὰρ οὕτω προσδέξεται χαίρων ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός·","english":"…we remove the unseemly from our midst, out of what has already been committed beforehand, and having conquered foul-smelling sin by the fragrances of what follows, we shall enter again into the camp of the saints, that is, into the Church of the firstborn. And in Christ this too is accomplished. And in what manner? If we take up our own cross, according to his voice, employing a swift and well-girded resolve. For our having a peg upon the belt, that is, the wood, this perhaps hints to us obliquely. The law, then, is spiritual, and bodily things are wont to furnish the outline of things intelligible. For we are not in uncleannesses—God having done this in the eyes of men—when we go out to the privy and relieve ourselves of the residues from the belly. But, as I said just now, the things that lie in the realm of sense would also be types and images of things intelligible. We must therefore bury our uncleannesses, because the Lord God walks in the camp. For Christ dwells in us and walks about in us; and if he sees a shameful and unseemly thing in us, he rises up at once, for a Holy Spirit of wisdom will flee deceit, as it is written, and will withdraw from senseless reasonings. But if he finds us pure and sifted, and better than passions and defilements, he will dwell in us eagerly, and will deliver us from the hand of enemies. Therefore he says: You shall be holy, because I am holy. And again: Come out from there, and do not touch the unclean thing, and I will receive you, says the Lord. For our Lord Jesus Christ will receive those thus purified with joy.","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":645,"ref":"p645","source":"δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ τῶν λίθων κεκονιαμένων. αʹ. Σοφὸς ἦν ἄγαν ὁ θεσπέσιος Παῦλος παιδαγωγεῖσθαι λέγων τοὺς ἀρχαιοτέρους διὰ τῶν Μωσέως γραμμάτων ἐπὶ τὸ Χριστοῦ μυστήριον. Ἔχει γὰρ ὧδε τὸ χρῆμα, καὶ ἀληθὴς ὁ λόγος. Περιτρέποντες μὲν γὰρ εἰς ἀλήθειαν τὰ διὰ Μωσέως τεθεσπισμένα παγκάλην οὖσαν ἐν αὐτοῖς τὴν θεωρίαν εὑρήσομεν. Καὶ ἀπρὶξ ὥσπερ ἡμμένοι τοῦ γράμματος, καὶ τῶν ἐν τύποις οὐ μεθιέμενοι λοιπὸν, ἀκουσόμεθα τοῦ προφήτου λέγοντος· Λίαν ἐβαθύνατε εἰς κάθισιν. Οὐδὲν γὰρ ἐγηγερμένον καὶ ὀνησιφόρον ἀληθῶς ἔν γε ταῖς σκιαῖς εὑρήσομεν· ἀνέγκλητον δὲ παντελῶς ἀποφανοῦμεν τὴν ἐντολήν. Ταύτῃ τοι καὶ ὁ θεσπέσιος Μωσῆς κάλυμμα ἐτίθει ἐπὶ τὸ πρόσωπον αὐτοῦ, κατασημαίνων, οἶμαί που, τοῖς νουνεχεστέροις, ὅτι διπλοῦς ὁ νόμος· καὶ ἔστι μὲν ἐσωτάτω τὸ ἀληθές· ἐπενήνεκται δὲ προσώπου δίκην ἡ σκιὰ, καὶ περιττὸν ἐπίβλημα τοῖς κεκρυμμένοις ἐστὶ τὰ ἐξωφανῆ. Διδάσκει τοίνυν ἡμᾶς ἐν τῷ Δευτερονομίῳ Μωσῆς, ὅτι τῆς νέας καὶ ἐν Χριστῷ διαθήκης οἱ μυσταγωγοὶ, λαλήσουσι μὲν κατὰ καιροὺς τὸν δι' αὐτοῦ λόγον, παιδαγωγήσουσι δὲ πρὸς ἀλήθειαν, καὶ φανερωτέραν τοῦ γράμματος ποιήσονται τὴν ἀφήγησιν, πνευματικώτερον ἑρμηνεύοντες. Γέγραπται δὲ οὕτω· Καὶ προσέταξε Μωσῆς καὶ ἡ γερουσία Ἰσραὴλ, λέγων· Φυλάσσεσθε πάσας τὰς ἐντολὰς ταύτας, ἃς ἐντέλλομαι ὑμῖν σήμερον·","english":"…through whom and with whom be the glory to God and the Father, with the Holy Spirit, unto the ages of ages. Amen. Concerning the plastered stones. 1. The inspired Paul was exceedingly wise when he said that the more ancient were led by the writings of Moses to the mystery of Christ. For the matter stands thus, and the account is true. For when we turn the things divinely spoken through Moses toward the truth, we shall find the contemplation in them most beautiful. And having, as it were, laid hold of the letter with our very hands, and no longer clinging to the things that are in types, we shall hear the prophet saying: You have gone very deep in sitting. For we shall find nothing awakened and truly profitable in the shadows; but we shall declare the commandment wholly blameless. For this reason the inspired Moses also placed a veil over his face, signifying, I think, to the more discerning, that the law is twofold; and the truth is innermost; but the shadow has been spread over it like a face, and the things visible on the outside are a superfluous covering for the things hidden. Moses therefore teaches us in Deuteronomy that the initiates of the new covenant in Christ will speak the word through him at the proper times, and will lead us as a pedagogue to the truth, and will make the narration clearer than the letter, interpreting it more spiritually. And it is written thus: And Moses commanded and the elders of Israel, saying: Keep all these commandments which I command you today.","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":646,"ref":"p646","source":"καὶ ἔσται ᾗ ἂν ἡμέρᾳ διαβῆτε τὸν Ἰορδάνην, εἰς τὴν γῆν ἣν Κύριος ὁ Θεός σου δίδωσί σοι, καὶ στήσεις σεαυτῷ λίθους μεγάλους, καὶ κονιάσεις αὐτοὺς κονίᾳ, καὶ γράψεις ἐπὶ τῶν λίθων πάντας τοὺς λόγους τοῦ νόμου τούτου, ὡς ἂν διαβῆτε τὸν Ἰορδάνην, ἡνίκα ἂν εἰσέλθῃς εἰς τὴν γῆν ἢν Κύριος ὁ Θεὸς τῶν πατέρων σου δίδωσί σοι, γῆν ῥέουσαν γάλα καὶ μέλι, ὃν τρόπον εἶπε Κύριος ὁ Θεὸς τῶν πατέρων σου σοί. Καὶ ἔσται ἐὰν διαβῆτε τὸν Ἰορδάνην, στήσετε τοὺς λίθους τούτους, οὓς ἐγὼ ἐντέλλομαι σήμερον, ἐν ὄρει Γαιβάλ· καὶ κονιάσεις αὐτοὺς κονίᾳ· καὶ οἰκοδομήσεις ἐκεῖ θυσιαστήριον Κυρίῳ τῷ Θεῷ σου· θυσιαστήριον ἐκ λίθων· οὐκ ἐπιβαλεῖς ἐπ' αὐτοὺς σίδηρον. Λίθους ὁλοκλήρους οἰκοδομήσεις τὸ θυσιαστήριον Κυρίῳ τῷ Θεῷ σου. Καὶ ἀνοίσεις ἐπ' αὐτοὺς ὁλοκαυτώματα Κυρίῳ τῷ Θεῷ σου, καὶ θύσεις θυσίαν σωτηρίου, καὶ φάγῃ, καὶ ἐμπλησθήσῃ καὶ εὐφρανθήσῃ ἐναντίον Κυρίου τοῦ Θεοῦ σου. Καὶ γράψεις ἐπὶ τῶν λίθων τούτων πάντα τὸν νόμον τοῦτον. Ἄθρει δή μοι πάλιν ὅτι ποιεῖσθαι","english":"And it shall be, on the day when you cross the Jordan into the land which the Lord your God gives you, you shall set up for yourself great stones, and you shall plaster them with plaster, and you shall write on the stones all the words of this law, when you cross the Jordan, when you enter into the land which the Lord the God of your fathers gives you, a land flowing with milk and honey, as the Lord the God of your fathers spoke to you. And it shall be, if you cross the Jordan, you shall set up these stones, which I command you today, on Mount Gaibal; and you shall plaster them with plaster; and you shall build there an altar to the Lord your God, an altar of stones; you shall not put iron upon them. With whole stones you shall build the altar to the Lord your God. And you shall offer on them burnt offerings to the Lord your God, and you shall sacrifice a sacrifice of salvation, and you shall eat, and you shall be filled and you shall be glad before the Lord your God. And you shall write on these stones all this law. Consider again, then, that to make","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":647,"ref":"p647","source":"προστέταχεν οὐ πάρεργον τοὺς ἐπί γε τοῖς ἐσομένοις παρ' αὐτοῦ λόγους, πλείστης ὅσης ἐπιμελείας αὐτοὺς ἀξιοῦν. Οὗτοι δὲ ἦσαν, οἱ παρὰ τῶν ἁγίων ἀποστόλων. Ἕκαστα δὲ ἂν μέρος ὡς ἔνι διατρανοῦν εὖ μάλα πειράσομαι. βʹ. Εἰ γὰρ γένοιτο, φησὶ, διαβῆναι ἡμᾶς τὸν Ἰορδάνην, εἰσελάσαι δὲ καὶ εἰς τὴν τριπόθητον τῆς ἐπαγγελίας γῆν, τότε δὴ, τότε μεγάλους ἐφ' ὑψηλοῦ θέντες λίθους, κονιάσετε μὲν αὐτοὺς, ἐγγράψετε δὲ πάντα τὸν νόμον τοῦτον σαφῶς σφόδρα. Λίθοι μὲν οὖν οἱ μεγάλοι καὶ ὑψοῦ τεθειμένοι, τῶν ἁγίων ἡμῖν ἀποστόλων σημαίνουσι τὸν χορὸν, οἳ μεγάλοι καὶ ὑψηλοὶ καὶ περίοπτοι κατὰ τὸ ἀληθές εἰσιν. Ὅσον γὰρ ἧκεν εἰς ἀρετὴν, καὶ εἰς αὐχήματα πολιτείας τῆς ἐν Χριστῷ, τὸ ἰσοστατοῦν ἐν τούτοις οὐδέν. Εὑρίσκομεν γὰρ ἐν ταῖς ὑπεροχαῖς ἀνεστηκότας τοὺς καθ' ἡμᾶς, καὶ πολὺ δὴ λίαν ὑπερκειμένους. Τίς γὰρ, εἰπέ μοι, νοῦν ἔχων περὶ τῶν ἴσων ἁμιλλήσεται τοῖς ἱεροῖς ἐκείνοις καὶ διαβοήτοις ἀνδράσιν, οὓς καὶ φίλους ἰδίους ὠνόμασεν ὁ Χριστός; Οὐκέτι γὰρ, φησὶ, λέγω ὑμᾶς δούλους· ὑμεῖς φίλοι μού ἐστε. Φῶς δὲ αὐτοὺς τοῦ κόσμου, καὶ ἅλας τῆς γῆς ὠνόμασε, καὶ τοῖς ἰδίοις καὶ αὐτῷ πρέπουσιν ἀξιώμασι κατηγλαϊσμένους ὁρᾶσθαι προστέταχεν· εὐεργέτας ἐτίθει, καὶ ἰατροὺς ἀπέδειξεν οἰκουμενικοὺς, λέγων· Ἀσθενοῦντας θεραπεύετε, δαιμόνια ἐκβάλλετε, λεπροὺς καθαρίζετε, νεκροὺς ἐγείρετε· δωρεὰν ἐλάβετε, δωρεὰν δότε. Μεγάλοι δὴ οὖν οἱ λίθοι, καὶ ὥσπερ ἐν ὄρει κείμενοι. Τὸ γὰρ τῆς δόξης περιφανὲς καὶ τὸ ἐν εὐκλείᾳ περίοπτον, ὑψοῦ δὴ λίαν καὶ ὥσπερ ἐν ὄρει κειμένους φαίνεσθαι ποιεῖ.","english":"He has commanded that the words concerning the things that will come from him be not treated as a side matter, but be deemed worthy of the greatest possible care. And these were the words from the holy apostles. I will try very well to clarify each part as far as possible. 2. For if it should happen, he says, that we cross the Jordan and enter also into the thrice-desired land of the promise, then, then, having set great stones on high, you shall plaster them and write on them all this law very clearly. The great stones, then, set on high, signify to us the choir of the holy apostles, who are great and lofty and truly conspicuous. For as far as virtue is concerned, and the boasts of the conduct of life in Christ, nothing is equal to them. For we find those of our own time standing in pre-eminences, and very greatly surpassing. For who, tell me, being of sound mind, will strive for equality with those sacred and renowned men, whom Christ even called his own friends? For no longer, he says, do I call you servants; you are my friends. And he called them the light of the world and the salt of the earth, and he commanded that they be seen adorned with the dignities befitting themselves and him; he set them as benefactors and showed them to be physicians of the whole world, saying: Heal the sick, cast out demons, cleanse lepers, raise the dead; freely you received, freely give. Great, then, are the stones, and as it were lying on a mountain. For the conspicuousness of glory and the prominence in good repute makes them appear as lying very high and as it were on a mountain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":648,"ref":"p648","source":"Ἀλλὰ τίνες ἂν εἶεν οἱ ἱστάντες τοὺς λίθους; Οἱ διαβαίνοντες τὸν Ἰορδάνην. Οἱ εἰς ἅγιον Χριστὸν πιστεύσαντες, καὶ τὴν διὰ τοῦ ἁγίου βαπτίσματος καταπλουτοῦντες χάριν. Οὗτοι δὴ πάντως ἐφ' ἑαυτοῖς ἀνιστᾶσι διδασκάλους καὶ μυσταγωγοὺς, τοῦ Σωτῆρος ἡμῶν τοὺς μαθητὰς, τοὺς ἁγίους ἀληθῶς καὶ ἀπολέκτους λίθους, περὶ ὧν ἡμῖν λόγιον ἔφη προφητικόν· Ὅτι λίθοι ἅγιοι κυλίονται ἐπὶ τῆς γῆς. Μονονουχὶ γὰρ κατεκυλίσθησαν τοῖς ὑπ' οὐρανὸν, οἱ θεσπέσιοι μαθηταὶ, περινοστοῦντες τὴν οἰκουμένην, καὶ τοῖς ἁπανταχῆ τῆς ἐνούσης αὐτοῖς εὐσεβείας δεικνύντες τὸ κάλλος, καὶ τὸν ἀληθῆ μαργαρίτην διακηρύττοντες, τὸν ἕνα καὶ πολυτίμητον λίθον, τουτέστι, τὸν Χριστόν. Κεκονιαμένοι δὲ οἱ λίθοι γραφὴν ἔχουσι, τὸν νόμον σαφῶς σφόδρα. Ἐν γὰρ τοῖς ἁγίοις ἀποστόλοις λευκῶς καὶ ἀναφανδὸν τὰς ἐν νόμῳ θεωρίας εὑρήσομεν, οὐκέτι τῷ γράμματι κατεσκιασμένας, οὐδὲ ἀμυδρὸν ἐχούσας ἐπίβλημα τὴν σκιὰν, λαμπρὰς δὲ καὶ καθαράς. Πνευματικὴ γὰρ τῶν ἁγίων ἡ παίδευσις. Λαλοῦσι δὴ οὖν λαμπρῶς τὸν νόμον. Καὶ τοῦτο, οἶμαι, ἔστι, κεκονιαμένοις τοῖς λίθοις ἐγγράφειν αὐτὸν σαφῶς σφόδρα, κατὰ τὸ γεγραμμένον. Ἀνατιθεμένων δὲ τῶν λίθων, ἐφ' οἷς ἦν ὁ νόμος, ἀναδείμασθαι δεῖν ἔφη θυσιαστήριον ἐξ ἑτέρων ὁλοκλήρων λίθων, τουτέστιν, ἀδιατμήτων, καὶ ταῖς ἐκ σιδήρου πληγαῖς οὐκ ἠδικημένων. Καὶ τίς ἂν γένοιτο καὶ τοῦδε λόγος; Λίθος μὲν γὰρ Ἀκρογωνιαῖος ἔντιμος ὁ Χριστός· τέθειται δὲ καὶ εἰς τὰ θεμέλια Σιών. Ὑπ' αὐτῷ γὰρ ἐρηρείσμεθα, καὶ ὑποβάθραν ὥσπερ τινὰ λαβόντες αὐτὸν ἀσφαλῆ καὶ ἀκράδαντον.","english":"But who might be those who set up the stones? Those who cross the Jordan. Those who have believed in holy Christ and enrich themselves with the grace that comes through holy baptism. These certainly set up over themselves teachers and guides into the mysteries, the disciples of our Savior, the truly holy and chosen stones, concerning which the prophetic oracle said to us: \"For holy stones are rolled upon the earth.\" For almost literally the divinely inspired disciples were rolled throughout the world under heaven, going about the inhabited world and showing everywhere the beauty of the piety that was in them, and proclaiming the true pearl, the one precious stone, that is, Christ. And the stones, having been plastered, have a writing, the law, very clearly. For in the holy apostles we shall find the contemplations in the law brightly and openly, no longer overshadowed by the letter, nor having the shadow as a faint covering, but bright and clear. For the instruction of the saints is spiritual. They therefore speak the law brightly. And this, I think, is what it means to inscribe it very clearly on plastered stones, according to what is written. And when the stones on which the law was were set up, he said that an altar had to be built from other whole stones, that is, uncut, and not damaged by blows of iron. And what would be the meaning of this too? For Christ is the precious Cornerstone; and he has been laid also for the foundations of Zion. For we are established upon him, having received him as a kind of safe and unshakable foundation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":649,"ref":"p649","source":"Καὶ ἡμεῖς ὡς λίθοι ζῶντες ἐποικοδομούμεθα, οἶκος πνευματικὸς, εἰς ναὸν ἅγιον, εἰς κατοικητήριον Θεοῦ ἐν πνεύματι. Ἀλλ' οὐδὲν ἧττόν ἐσμεν καὶ οἱονεί τι θυσιαστήριον, συναγηγερμένοι μὲν καθ' ἕνωσιν τὴν πνευματικὴν, καὶ τὴν ἐν Χριστῷ πίστιν εὐωδιάζοντες, προσκομίζοντες δι' αὐτοῦ τῷ Θεῷ καὶ Πατρὶ καθάπερ ἐν τάξει τῶν εὐοσμοτάτων θυμιαμάτων τὰ ἐξ ἀρετῶν αὐχήματα. Καὶ γοῦν ἡμῖν ὁ θεσπέσιος ἐπιστέλλει Παῦλος· Παραστήσατε τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ, τὴν λογικὴν λατρείαν ὑμῶν. Λίθοι δὴ οὖν καὶ ἡμεῖς αὐτοὶ, πλὴν ὁλόκληροι καὶ ἀπλῆγες. Οἱ γὰρ αὐτὸν, ὡς ἔφην, εὐωδιάζοντες τὸν Χριστὸν, ὁλοτελῆ ποιοῦνται τῆς ἑαυτῶν διανοίας τὴν καθιέρωσιν· οὐ μεμερισμένοι πρὸς τὰ ἐν κόσμῳ, οὔτε μὴν τὰ ἐκ τῆς βεβήλου καὶ βδελυρᾶς ἁμαρτίας ἔτι φοροῦντες τραύματα· ἀλλ' ὥσπερ ἐστὶν ἀμέριστος ὁ Χριστὸς, οὕτω καὶ αὐτοὶ μονότροποί τε καὶ ἀληθεῖς· Θεῷ μὲν μόνῳ προσκείμενοι, παραιτούμενοι δὲ\n\nμερίζεσθαι δοκεῖν εἰς τὰ σαρκός τε καὶ κόσμου. Οὔτως ἑαυτὸν ἀναθεὶς, ὁ ἱερὸς γράφει Παῦλος· Ἐμοὶ γὰρ τὸ ζῇν, Χριστὸς, καὶ τὸ ἀποθανεῖν, κέρδος. Μεμνῆσθαι δὲ ἀναγκαῖον, ὡς τὸν αὐτὸν ἡμῖν ἐν ἑτέροις κατεχρησμῴδησε νόμον, οὕτω λέγων· Ἐὰν δὲ θυσιαστήριον ἐκ λίθων ποιήσῃς μοι, οὐκ οἰκοδομήσεις αὐτοὺς τμητοὺς, τὸ γὰρ ἐγχειρίδιόν σου ἐπιβέβληκας ἐπ' αὐτὸ, καὶ μεμίανται. Ὁλόκληροι δὴ οὖν καὶ ἀπλῆγες οἱ λίθοι κατά γε τοὺς ἀρτίως ἡμῖν εἰρημένους τρόπους. Ἀλλὰ φάγῃ, φησὶ, καὶ ἐμπλησθήσῃ ἐκεῖ, καὶ εὐφρανθήσῃ ἔναντι Κυρίου τοῦ Θεοῦ σου.","english":"And we too, as living stones, are built up, a spiritual house, into a holy temple, into a dwelling-place of God in the Spirit. But none the less are we also, as it were, a kind of altar, gathered together in spiritual unity and giving forth the sweet savour of faith in Christ, bringing to God and the Father through him, as it were in the order of the most fragrant incenses, the boasts that come from virtues. And indeed the inspired Paul writes to us: Present your bodies as a living sacrifice, holy, well-pleasing to God, your reasonable service. So then we too are stones, but whole and unwrought. For those who, as I said, give forth the sweet savour of Christ himself make the consecration of their mind complete; not divided toward the things in the world, nor yet still bearing the wounds of profane and abominable sin; but just as Christ is undivided, so also are they single-minded and true; cleaving to God alone, and refusing to seem to be divided among the things of the flesh and the world. Thus consecrating himself, the sacred Paul writes: For to me to live is Christ, and to die is gain. But it is necessary to remember that he proclaimed to us the same law in other words, saying thus: And if you make me an altar of stones, you shall not build them hewn, for you have laid your knife upon it, and it is defiled. So then the stones are whole and unwrought, at least in the ways just mentioned by us. But you shall eat, it says, and be filled there, and you shall rejoice before the Lord your God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":650,"ref":"p650","source":"Τοῖς γὰρ εἰς τοῦτο λοιπὸν ἀφιγμένοις εὐκλείας, ὡς εὐωδιάζειν δύνασθαι τὸν Χριστὸν, ἁρμόσειεν καὶ σφόδρα εἰκότως, καὶ τὸ τῆς ἱερᾶς καὶ θείας ἀναπίμπλασθαι τροφῆς, καὶ μὴν καὶ εὐφραίνεσθαι νοητῶς ἐν ὀφθαλμοῖς τοῦ Θεοῦ. Διαπεραίνεται δὲ καὶ τοῦτο ταῖς μυστικαῖς εὐλογίαις κεχρημένων ἐν Ἐκκλησίαις τῶν πεπιστευκότων εἰς τὸν Κύριον ἡμῶν Ἰησοῦν τὸν Χριστόν· δι' οὖ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ ἐκλογῆς τοῦ Ἰησοῦ. αʹ. Ὀρθῶς δὴ σφόδρα συνεὶς ὁ σοφὸς Ἰωάννης, καὶ τὸ Χριστοῦ μυστήριον, καὶ τῆς Μωσέως διακονίας τὸ μέτρον, προσπεφώνηκε λέγων, ὅτι Ὁ νόμος διὰ Μωσέως ἐδόθη· ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. Ἀλλ' ἦν μὲν ὁ νόμος ἕτοιμος εἰς ὀργὴν, καὶ τοῖς παραβαίνουσιν εὐθὺς καὶ ἀμελητὶ πικρὰς ἐπετίθει δίκας· ἁπαξαπλῶς κατηγόρει τῆς φαυλότητος, καὶ τῆς ἁμαρτίας ἐποιεῖτο τὴν κατάῤῥησιν. Ἁμαρτία γὰρ, φησὶν, οὐκ ἐλλογεῖται μὴ ὄντος νόμου. Καὶ πάλιν· Τὴν ἁμαρτίαν οὐκ ἔγνων, εἰ μὴ διὰ νόμου. Πλημμελημάτων δὲ ἡμᾶς ἀνίησιν ὁ Χριστός. Δικαιοῖ γὰρ ἐν χάριτι, καὶ ἁγιάζει τοὺς πεπιστευκότας, καὶ τῶν πάλαι τοῖς πατράσιν ἐπηγγελμένων εἰσκομίζει τὸ πέρας. Ὅτι δέ ἐστιν ἐπ' ἀμφοῖν ἀληθῆ, σαφηνιεῖ πάλιν ὁ Παῦλος, ὡδὶ γεγραφώς· Τὸ μὲν γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. Γράμμα μὲν γὰρ ὀνομάζει τὴν ἐν νόμῳ σκιάν· πνεῦμα δὲ αὖ τὴν ἐν πνεύματι καὶ ἀληθείᾳ λατρείαν, φημὶ δὴ τὴν εὐαγγελικήν· ἣν τοῖς ἀνὰ πᾶσαν τὴν οἰκουμένην κεκαινούργηκεν ὁ Χριστός.","english":"For those who have now reached such glory as to be able to spread the fragrance of Christ, it would be fitting, and very reasonably so, both to be filled with the sacred and divine food and truly to rejoice spiritually in the eyes of God. And this too is accomplished by the mystical blessings used in the Churches by those who have believed in our Lord Jesus Christ; through whom and with whom be glory to God and the Father, with the Holy Spirit, now and always and unto the ages of ages. Amen. Concerning the election of Jesus. 1. Rightly indeed did the wise John understand both the mystery of Christ and the measure of Moses' ministry, when he declared: The law was given through Moses; grace and truth came through Jesus Christ. But the law was ready for wrath, and upon transgressors it straightway and without delay imposed bitter penalties; it simply accused wickedness and made denunciation of sin. For sin, he says, is not reckoned when there is no law. And again: I would not have known sin except through the law. But Christ releases us from our offenses. For he justifies by grace, and sanctifies those who have believed, and brings to fulfillment the things long ago promised to the fathers. That both are true Paul will again make clear, having written thus: The letter kills, but the Spirit gives life. For he calls the shadow in the law \"letter,\" and again \"Spirit\" the worship in spirit and truth, I mean the evangelical worship, which Christ has renewed for those throughout the whole inhabited world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":651,"ref":"p651","source":"Ἐπειδὴ γὰρ οὐκ ἦν ἄμεμπτος ἡ πρώτη, ταύτῃ τοι λοιπὸν ἀναγκαίως καὶ ὁ τῆς δευτέρας ἐζητήθη τόπος. Καὶ τὴν μὲν ἐπαλαίου Θεὸς, καινὴν ὑπισχνούμενος. Συνεσταλμένου δὲ ὥσπερ Μωσέως καὶ ἐκ μέσου λοιπὸν γεγονότος, ἀνέφυ τρόπον τινὰ, καὶ καθηγητὴς ἐφ' ἡμῶν ἀνεδείχθη Χριστὸς, δι' οὗ καὶ ἐν ᾧ, καὶ εἰς τὴν τῶν οὐρανῶν βασιλείαν εἰσκεκομισμένοι τὴν τοῖς ἀπεράντοις αἰῶσι συντρέχουσαν εὐημερίαν ἀποληψόμεθα, τὴν εὐαγῆ καὶ ὁσίαν, καὶ πάσης αἰτίας ἀπηλλαγμένην διαβιοῦντες ζωήν. Πεπαιδαγώγηκε καὶ πρὸς τοῦτο οὕτως ἡμᾶς διακεῖσθαι καὶ φρονεῖν αὐτὰ τὰ διὰ Μωσέως τοῖς πάλαι τε θεσπισμένα. Γέγραπται γὰρ ὡδί· Καὶ ἐκάλεσε Μωσῆς Ἰησοῦν, καὶ εἶπεν αὐτῷ ἔναντι παντὸς τοῦ Ἰσραήλ· Ἀνδρίζου καὶ ἴσχυε. Σὺ γὰρ εἰσελεύσῃ πρὸ προσώπου τοῦ λαοῦ τούτου εἰς τὴν γῆν, ἣν ὤμοσε Κύριος τοῖς πατράσιν ἡμῶν δοῦναι αὐτοῖς, καὶ σὺ κληρονομήσεις αὐτὴν αὐτοῖς. Καὶ ἔσται Κύριος ὁ συμπορευόμενός σοι μετὰ σοῦ. Οὐ μὴ ἀνήσει σε, οὐδὲ μὴν ἐγκαταλίπῃ σε. Μὴ φοβοῦ, μηδὲ δειλία. Μέλλοντος ἀπαίρειν πραγμάτων τοῦ παναρίστου Μωσέως καὶ εἰς τὰς ἄνω λοιπὸν μεθαρμόζεσθαι μονὰς, ἀντανίσταται τρόπον τινὰ καὶ διαδέχεται τὴν ἡγεμονίαν ὁ θεσπέσιος Ἰησοῦς. Καταλήγοντος γὰρ ὥσπερ τοῦ παλαιοῦ καὶ ἀρχαίου γράμματος καὶ τῆς ἐν νόμῳ λατρείας, καθάπερ ἤδη προεῖπον, μονονουχὶ καὶ συνεσταλμένης, καταπεφοίτηκε πρὸς ἡμᾶς ἐξ οὐρανῶν ὁ Μονογενὴς, καὶ ἐν εἴδει γέγονε τῷ καθ' ἡμᾶς. Ὁ δὲ τῶν ὅλων κατεξουσιάζων Θεὸς ὡς ὁ πρεσβύτατον ἔχων τὸ ἐπὶ τόδε λαμπρὸν ἀξίωμα, σκήπτεται χρησίμως διὰ τὴν πρὸς ἡμᾶς ὁμοίωσιν τὸ εἰς ἀρχὰς βασιλείας καλεῖσθαι δοκεῖν.","english":"For since the first was not blameless, for this reason necessarily the place of the second was also sought. And God contended with the one, promising a new one. But when Moses, so to speak, had been withdrawn and had now passed from the midst, Christ sprang up in a manner and was shown forth as our leader, through whom and in whom, having been brought into the kingdom of the heavens, we shall receive the prosperity that runs together with the boundless ages, living out the pure and holy life, freed from every accusation. The very things divinely ordained of old through Moses have also trained us to be disposed and to think thus. For it is written as follows: And Moses called Joshua and said to him before all Israel: Be strong and courageous. For you shall enter before the face of this people into the land which the Lord swore to our fathers to give them, and you shall inherit it for them. And the Lord shall be he who journeys together with you. He will not fail you, nor indeed will he forsake you. Do not fear, nor be cowardly. When the all-excellent Moses was about to depart from affairs and now to be translated to the mansions above, the divine Joshua rises up in a manner and succeeds to the leadership. For when the old and ancient letter was, as it were, coming to an end and the worship in the law, as I have already said, was all but withdrawn, the Only-begotten came down to us from heaven and became in the form of what is ours. And God, who has authority over all things, as one who holds the brilliant dignity of the elder as his own, usefully pretends, on account of his likeness to us, to be called to the beginnings of a kingdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":652,"ref":"p652","source":"Τοιγάρτοι καὶ ἔφασκεν· Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ· δῆλον δὲ ὅτι τοῦ Θεοῦ καὶ Πατρὸς, ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ, διαγγέλλων τὸ πρόσταγμα Κυρίου. Εἴκοντα δὴ οὖν τῇ τοῦ Χριστοῦ δόξῃ Μωσέα, μηδεὶς εἰς μέσον ἀγέτω πάλιν· μὴ κρατείτωσαν οἱ τύποι, μήτε μὴν ἀναμοχλευέσθω πρός τινος ἡ σκιά. Τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονε τὰ πάντα\n\nκαινά. Ἢ εἴπερ τις ἕλοιτο τοῦτο δρᾷν, ἴστω τὴν θείαν ἀτιμάζων οἰκονομίαν, καὶ τῷ Θεῷ δοκοῦν ἀποβιαζόμενος, καὶ τὸ σεπτὸν καὶ μέγα παραλύων μυστήριον. Ὁ γὰρ τύποις ἔτι προσκείμενος μετὰ τὴν ἀνάδειξιν Ἰησοῦ, καταλόγων μὲν τῶν ἱερῶν ὡς ἀπωτάτω κείσεται· ἀπόκληρος δὲ καὶ ἀμέτοχος παντελῶς τῶν διὰ Χριστοῦ χαρισμάτων ἀποδειχθήσεται. Τοῦτό τοι παθόντας τῶν ἐν Γαλατίᾳ τινὰς ἐλέγχει σαφῶς ὁ θεσπέσιος γράφων Παῦλος· Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκηνεν; οἷς κατ' ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος. Τοῦτο μόνον ἐθέλω μαθεῖν ἀφ' ὑμῶν. Ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε, ἢ ἐξ ἀκοῆς πίστεως; Οὕτως ἀνόητοί ἐστε, ἐναρξάμενοι πνεύματι, νῦν σαρκὶ ἐπιτελεῖσθε; Εἶτα τούτοις προσεπάγει πάλιν· Ἀπηλλοτριώθητε ἀπὸ Χριστοῦ, οἵτινες ἐν νόμῳ δικαιοῦσθε. Τῆς χάριτος ἐξεπέσατε. Ἡμεῖς γὰρ διὰ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα. Πιστὸς μὲν γὰρ ἀληθῶς, καὶ τῶν ὅτι μάλιστα διαπρεπεστάτων, ὁ μέγας Μωσῆς. Ἀλλ' ἦν οἰκέτης, καὶ τοῦτο αὐτοῦ μέτρον, μεσίτης καὶ διάκονος τοῦ κατακρίνοντος νόμου. Ἐπεδήμησε δὲ ὁ τούτου Δεσπότης, καὶ εἰσκεκόμικεν ἡμῖν τὴν δικαιοῦσαν χάριν.","english":"Therefore he also said: \"But I have been established king by him\"—clearly by God and the Father—\"on Zion, his holy mountain,\" declaring the commandment of the Lord. So then, let no one bring Moses back into the middle, since he has yielded to the glory of Christ; let the types no longer prevail, nor let the shadow be stirred up again by anyone. The old things have passed away; behold, all things have become new. But if anyone should choose to do this, let him know that he is dishonoring the divine economy, and forcing what seems good to God, and dissolving the venerable and great mystery. For he who still clings to the types after the manifestation of Jesus will be placed as far as possible from the sacred registers; and he will be shown to be wholly excluded and without a share in the gifts that come through Christ. The divinely inspired Paul clearly reproves certain of the Galatians who suffered this, writing: \"O foolish Galatians, who has bewitched you? Before whose eyes Jesus Christ was openly portrayed as crucified. This alone I wish to learn from you: did you receive the Spirit by works of the law, or by hearing of faith? Are you so foolish? Having begun in the Spirit, are you now being perfected in the flesh?\" Then he adds to these things again: \"You have been alienated from Christ, you who are justified by the law. You have fallen from grace. For we, through faith, await the hope of righteousness.\" For truly faithful, and among the most distinguished, was the great Moses. But he was a servant, and this was his measure—a mediator and minister of the law that condemns. But his Master has come, and has brought in to us the grace that justifies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":653,"ref":"p653","source":"Ἠρεμείτω τοίνυν ὁ νόμος, ὁ τῆς ἁμαρτίας κατήγορος, ἡ τῆς κατακρίσεως διακονία, δι' οὗ τὰ πάντα συνέκλεισεν εἰς ἁμαρτίαν ὁ Θεὸς, ἵνα τοὺς πάντας ἐλεήσῃ, κατὰ τὸ γεγραμμένον. βʹ. Ἀλλὰ τί πρὸς Ἰησοῦν ὁ μέγας ἔφη Μωσῆς; Ἀνδρίζου καὶ ἴσχυε. Σὺ γὰρ εἰσελεύσῃ πρὸ προσώπου τοῦ λαοῦ τούτου εἰς τὴν γῆν, ἢν ὤμοσε Κύριος τοῖς πατράσιν ἡμῶν δοῦναι αὐτοῖς, καὶ σὺ κληρονομήσεις αὐτὴν αὐτοῖς. Ὅρα τοίνυν τοῦ νόμου τὴν προαγόρευσιν. Οὐκ ἠγνόησεν ὁ Μωσῆς τοῦ Σωτῆρος τὴν δόξαν, τὴν ἀσύγκριτον, ὑπεροχὴν τὴν κατὰ παντὸς ἁγίου, μᾶλλον δὲ ἁπάσης κτίσεως λογικῆς. Ἔγνω τὴν ἄμαχον χεῖρα, τὴν παναλκῆ καὶ ἀκαταγώνιστον ἐξουσίαν, μονονουχὶ δὲ καὶ κατατεθήπει βλέπων πίπτοντας ἐχθροὺς, ἀτονοῦντα θάνατον, φεύγοντα Σατανᾶν, καὶ τὸν ἀνίκητον πάλαι καὶ δυσκαταγώνιστον θῆρα περιδεῆ καὶ ἡττώμενον, ἐμφραττόμενον τῆς ἁμαρτίας τὸ στόμα, λεπροὺς ἐκκεκαθαρμένους, καταπεφρικότας δαίμονας, καὶ θάλασσαν ἀγριαίνουσαν, ἑνὶ κατευναζομένην ῥήματι. Οὐκ ἠγνόησεν ὅτι δεδικαίωκεν ὁ δι' αὐτοῦ νόμος οὐδένα· καὶ γὰρ ἦν ἀμήχανον αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίαν. Ἀπαλλάξει δὲ τὴν οἰκουμένην ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς τῶν ἀρχαίων αἰτιαμάτων, καὶ ἐπείπερ ἐστὶν αὐτὸς ἡ ἀλήθεια, καὶ ὁ κατὰ φύσιν ἅγιος, ἁγιάζει τοὺς πεπιστευκότας τῷ ἰδίῳ αἵματι, καὶ θανάτου μὲν καὶ φθορᾶς ἀμείνους ἀποφαίνει, εἰσκομιεῖ δὲ καὶ εἰς αὐτὴν τὴν τῶν οὐρανῶν βασιλείαν, τὴν ἀξιέραστον ἀληθῶς καὶ ἁγίαν γῆν τῆς ἄνω μονῆς, τὴν ἐν οὐρανῷ καλλίπολιν, τὴν τῶν πρωτοτόκων Ἐκκλησίαν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός.","english":"Let the law, then, be silent—the law that accuses of sin, the ministry of condemnation, through which God shut up all things under sin, in order that he might have mercy on all, according to what is written. But what did the great Moses say to Jesus? \"Be courageous and strong. For you shall go in before the face of this people into the land which the Lord swore to our fathers to give them, and you shall inherit it for them.\" See, then, the fore proclamation of the law. Moses did not fail to recognize the glory of the Savior—the glory that admits no comparison, the preeminence over every saint, or rather over all rational creation. He knew the invincible hand, the all-powerful and unconquerable authority; and he was, so to speak, struck with wonder as he saw enemies falling, death growing weak, Satan fleeing, and the beast once invincible and hard to overcome now terrified and defeated, the mouth of sin stopped up, lepers cleansed, demons in dread, and the sea raging yet calmed by a single word. He did not fail to recognize that the law through him had justified no one; for it was impossible for the blood of bulls and goats to take away sin. But our Lord Jesus Christ will release the inhabited world from the ancient charges, and since he is himself the truth and the holy one by nature, he sanctifies those who have believed by his own blood, and makes them better than death and corruption, and will bring them even into the very kingdom of the heavens—the truly lovely and holy land of the dwelling above, the fair city in heaven, the Church of the firstborn, whose craftsman and creator is God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":654,"ref":"p654","source":"Ὅτι δὲ συναθλήσεται καὶ συνεργάσεται πρὸς πᾶν ὁτιοῦν ὁ Θεὸς καὶ Πατὴρ καθ' ἡμᾶς γεγονότι τῷ Υἱῷ, καθίστησιν ἐναργὲς προστεθεικὼς Μωσῆς· Καὶ Κύριος ὁ συμπορευόμενος μετὰ σοῦ οὐκ ἀνήσει σε, οὐδ' οὐ μὴ ἐγκαταλίπῃ σε. Παναλκὴς μὲν οὖν ὁ Υἱὸς, καὶ ἄμαχον ἔχει τὴν ἐξουσίαν· ἐπείπερ ἐστὶ κατὰ φύσιν Θεός. Ἐπικουρεῖσθαι δὲ λέγεται παρὰ τοῦ Πατρὸς διὰ τὸ ἀνθρώπινον· πρέποντος τοῦ λόγου καὶ αὐτοῦ δὲ τοῦ πράγματος τῷ τῆς δουλείας σχήματι, καὶ αὐτῷ δὲ τῷ τρόπῳ τῆς μετὰ σαρκὸς οἰκονομίας. Καὶ γοῦν ὁ Υἱὸς ἵνα πιστεύηται καθ' ἡμᾶς γεγονὼς, καὶ τῷ ἀνθρώπῳ πρέπον ἀσθενὲς ὑποπλάττεται, λέγων πρὸς τὸν ἐν τοῖς οὐρανοῖς Πατέρα καὶ Θεόν· Ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν. γʹ. Ὅτι δὲ καὶ ἡ διὰ νόμου παίδευσις οὐδενὶ μέν που τάχα τῶν πρὸ τῆς ἐπιδημίας κατέστη γνώριμος νοηθεῖσα πνευματικῶς, τεθαύμασται δὲ λοιπὸν ἐπιλάμψαντος τοῦ Χριστοῦ, μονονουχὶ δὲ ἐν ὄψει τέθειται μικροῖς καὶ μεγάλοις, καταφοιτήσαντος ἐφ' ἡμᾶς τοῦ ἁγίου Πνεύματος, δι' οὗ συνίεμεν καὶ τὰ βάθη τοῦ Θεοῦ, σαφὲς κἀκ τῶνδε δὴ πάλιν. Ἔχει γὰρ ὧδε· Καὶ ἔγραψε Μωσῆς πάντα τὰ ῥήματα τοῦ νόμου τούτου εἰς βιβλίον, καὶ ἔδωκε τοῖς ἱερεῦσι τοῖς υἱοῖς Λευὶ, τοῖς αἴρουσι τὴν κιβωτὸν τῆς διαθήκης Κυρίου, καὶ τοῖς πρεσβυτέροις υἱῶν Ἰσραήλ. Καὶ","english":"That God and the Father will contend together and cooperate in everything with the Son who has become as we are, Moses establishes clearly by adding: And the Lord who goes with you will not leave you nor forsake you. The Son, then, is all-powerful and has invincible authority, since he is God by nature. But he is said to be aided by the Father because of the human element—the statement being fitting, and the matter itself, to the form of servitude, and also to the very manner of the economy with the flesh. And indeed the Son, in order that he may be believed to have become as we are, also feigns the weakness befitting a man, saying to the Father and God in the heavens: For you will not abandon my soul to Hades, nor will you give your Holy One to see corruption. 3. That the instruction through the law was perhaps known to no one of those before the coming, understood spiritually, but has been marveled at now that Christ has shone forth, and has been placed almost before the eyes of small and great, since the Holy Spirit has descended upon us, through whom we understand also the depths of God—this too is clear from what follows. For it reads thus: And Moses wrote all the words of this law in a book, and gave it to the priests, the sons of Levi, who carry the ark of the covenant of the Lord, and to the elders of the sons of Israel. And","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":655,"ref":"p655","source":"ἐνετείλατο Μωσῆς αὐτοῖς ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγων· Μετὰ ἐπτὰ ἔτη ἐν καιρῷ ἐνιαυτοῦ ἀφέσεως, ἐν ἑορτῇ Σκηνοπηγίας, ἐν τῷ συμπορεύεσθαι πάντα Ἰσραὴλ, ὀφθῆναι ἐνώπιον Κυρίου τοῦ Θεοῦ σου, ἐν τῷ τόπῳ ᾧ ἂν ἐκλέξηται Κύριος, ἀναγνώσεσθε τὸν νόμον τοῦτον ἐναντίον παντὸς Ἰσραὴλ εἰς τὰ ὦτα αὐτῶν. Ἐκκλησιάζετε τὸν λαὸν, τοὺς ἄνδρας καὶ τὰς γυναῖκας, καὶ τὰ ἔκγονα, καὶ τὸν προσήλυτόν σου τὸν ἐν ταῖς πόλεσί σου, ἵνα ἀκούσωσι, καὶ ἵνα μάθωσι φο69.676 βεῖσθαι Κύριον τὸν Θεὸν αὐτῶν, καὶ ἀκούσωνται ποιεῖν πάντας τοὺς λόγους τοῦ νόμου τούτου. Ἀκούεις ὅτι γέγραφε μὲν τὸν νόμον· ἐπισκήπτει δὲ καὶ τοῖς ἐξειλεγμένοις ἱερεῦσί τέ φημι, καὶ μέν τοι καὶ πρεσβυτέροις ἑβδόμου παρελάσοντος ἔτους, ἐν καιρῷ τῆς ἀφέσεως, ἐν ἑορτῇ τῆς Σκηνοπηγίας, ἐκκλησιάζειν ἅπαντας νεανίας καὶ πρεσβύτας, γύναιά τε καὶ παῖδας, καὶ τότε συνειλεγμένοις ἀναγινώσκειν αὐτόν. Ὅτι γὰρ ἔμελλον πολλοὶ καὶ οὐκ εὐαρίθμητοι παριππεύσειν χρόνοι, ἄχρις ἂν ἐπιλάμψῃ Χριστὸς, καὶ ὁ τῆς ἐνανθρωπήσεως ἀναδειχθείη καιρὸς, ἀναμάθοι τις ἂν διά γε τοῦ δεῖν δι' ἑπτὰ ἐτῶν ποιεῖν τὴν ἀνάγνωσιν. Ὁ γὰρ ἑπτὰ ἀριθμὸς πληθύος ἂν εἴη σημαντικὸς παρὰ τῇ θείᾳ Γραφῇ, κατ' ἐκεῖνο δὲ, οἶμαί που, τὸ Στεῖρα δὲ ἔτεκεν ἑπτά. Καὶ πάλιν· Μὴ καταπιστεύσῃς τῷ ἐχθρῷ σου εἰς τὸν αἰῶνα· ἑπτὰ γάρ εἰσι πονηρίαι ἐν καρδίᾳ αὐτοῦ. Ἔφη δέ που καὶ ὁ Παροιμιαστής· Ἑπτάκις πεσεῖται ὁ δίκαιος, καὶ ἀναστήσεται. Ἐπιτήρει δὲ ὅτι ἐν ἔτεσι τοῖς ἑπτὰ τοῖς πρὸ τῆς ἀφέσεως, τουτέστιν, ἐν χρόνοις τοῖς πρὸ τῆς ἐπιδημίας, ὁ νόμος οὐκ ἀνεγινώσκετο.","english":"Moses commanded them on that day, saying: After seven years, in the time of the year of release, at the feast of Tabernacles, when all Israel comes together to appear before the Lord your God in the place which the Lord shall choose, you shall read this law before all Israel in their hearing. Assemble the people, the men and the women and the children, and the stranger who is in your cities, that they may hear and learn to fear the Lord their God, and that they may hear to do all the words of this law. You hear that he wrote the law; and he enjoins also on the chosen priests—I mean both priests and elders—that when the seventh year has passed, in the time of the release, at the feast of Tabernacles, they are to assemble all, young and old, women and children, and then read it to those gathered together. For that many and not easily numbered times would ride past, until Christ should shine forth and the time of the incarnation be revealed, one would learn through the requirement to make the reading every seven years. For the number seven is significant of abundance in the divine Scripture, according to that saying, I suppose: But the barren woman has borne seven. And again: Do not trust your enemy forever; for there are seven wickednesses in his heart. And the writer of Proverbs said somewhere: Seven times the righteous man shall fall, and shall rise again. Observe that in the seven years before the release, that is, in the times before the visitation, the law was not read.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":656,"ref":"p656","source":"Ὅμοιον γὰρ τὸ μηδ' ὅλως ἀναγινώσκειν αὐτὸν, τὸ μηδὲν δύνασθαι νοεῖν, κἂν εἴ τις αὐτὸν ἀναγινώσκοι τυχόν. Γνώριμος δὲ, ὡς ἔφην, τότε δὴ γέγονε μικροῖς καὶ μεγάλοις, ὅτε καὶ ὁ τῆς ἀφέσεως ἐνέστη καιρός. Ὁ μὲν γὰρ νόμος τοῖς ἀρχαιοτέροις ἐνετέλλετο, λέγων· Δι' ἑπτὰ ἐτῶν ποιήσεις ἄφεσιν, καὶ οὕτω ποιήσεις αὐτήν. Ἄφες πᾶν χρέος ἴδιον ὃ ὀφείλει σοι ὁ πλησίον. Καὶ πάλιν· Ἐὰν κτήσεις παῖδα Ἑβραῖον, ἓξ ἔτη δουλεύσει σοι· τῷ δὲ ἔτει τῷ ἑβδόμῳ ἀφήσεις αὐτὸν ἐλεύθερον ἀπὸ σοῦ. Ὁ δὲ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ἐπὶ τέλει τῶν αἰώνων, καὶ μονονουχὶ ἑπτὰ ἐτῶν, ἀφῆκε τὰ ὀφειλήματα, καὶ ἀνῆκεν ἡμαρτηκότας, καὶ χρεωφειλέταις οὖσιν, ἐχαρίσατο, κατὰ τὴν εὐαγγελικὴν παραβολὴν, δούλους ὄντας τῆς ἁμαρτίας, καὶ ὑπεζευγμένους τῷ Σατανᾷ, τῷ τῆς ἐλευθερίας πνεύματι λαμπροὺς ἀπέφηνε καὶ ἠγλαϊσμένους. Ἀνεδείχθη δὲ τῆς ἀφέσεως ὁ καιρὸς, ἐν καιρῷ τῆς Σκηνοπηγίας, ἢ τὸ τῆς ἀναστάσεως ὑποδηλοῖ μυστήριον, ὅτε τὸ ἑκάστου τῶν ἐν γῇ κειμένων διαπήγνυται σκῆνος, ἤ τοι τὸ σῶμα. Ἐπειδὴ γὰρ ἐκ νεκρῶν ἀνεβίω Χριστὸς, πατήσας τὸν θάνατον, καὶ σκυλεύσας τὸν ᾅδην, καὶ εἰρηκὼς τοῖς ἐν δεσμοῖς· Ἐξέλθετε, καὶ τοῖς ἐν τῷ σκότει, ἀνακαλύφθητε, τότε τῷ ἁγίῳ ἀνακαλλύνων Πνεύματι τὴν ἀνθρώπου φύσιν, ὡς ἐν ἀπαρχῇ τοῦ γένους, καὶ τῶν ἀνακτιζομένων εἰς ἁγιασμὸν, ἐνεφύσησε τοῖς ἁγίοις ἀποστόλοις λέγων· Λάβετε Πνεῦμα ἅγιον. Τότε καὶ ἀνεῴχθησαν οἱ τῆς διανοίας ἡμῶν ὀφθαλμοί. Τότε πεφωτίσμεθα, καὶ τὸν πάλαι κεκρυμμένον, καὶ οὐδενί που τάχα τῶν ἀρχαιοτέρων γνώριμον νενοήκαμεν νόμον.","english":"For it is the same thing to read it not at all, and to be able to understand nothing, even if someone happens to read it. But it became known, as I said, at that time to small and great, when the time of release also arrived. For the law commanded the more ancient, saying: After seven years you shall make a release, and thus you shall make it. Release every own debt which your neighbor owes you. And again: If you acquire a Hebrew servant, six years he shall serve you; but in the seventh year you shall release him free from you. But our Lord Jesus Christ at the end of the ages, and almost as it were seven years, released the debts, and set free those who had sinned, and granted pardon to those who were debtors, according to the gospel parable, who were slaves of sin and yoked under Satan, and made them bright and glorious by the Spirit of freedom. And the time of the release was shown forth in the time of Tabernacles, which also signifies the mystery of the resurrection, when the tabernacle of each of those lying in the earth, that is the body, is dissolved. For since Christ rose again from the dead, having trampled death and despoiled Hades, and having said to those in bonds: Come out, and to those in darkness, Be revealed, then, adorning human nature with the Holy Spirit, as in the firstfruits of the race, and of those being renewed unto sanctification, he breathed upon the holy apostles, saying: Receive the Holy Spirit. Then also the eyes of our mind were opened. Then we were enlightened, and we understood the law that had long been hidden and perhaps known to none of the more ancient.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":657,"ref":"p657","source":"Τότε συνεγηγέρμεθα καὶ ἐκ τῶν περάτων τῆς γῆς, εἰς ὃν ἐξελέξατο τόπον, τουτέστι, τὴν Ἐκκλησίαν, ἐκεῖ γεγονόσιν ἡμῖν τὸν ἐν σκιαῖς καὶ τύποις διερμηνεύουσι νόμον οἱ ἀπόλεκτοί τε καὶ ἱεροὶ μυσταγωγοὶ καὶ διδάσκαλοι. Καὶ γοῦν ὁ θεσπέσιος Παῦλος τοὺς τύπους εὖ μάλα μεταστοιχειῶν εἰς πνευματικὴν θεωρίαν, καὶ ἐπιστέλλει, καί φησι· Εἰ γὰρ τὸ αἷμα ταύρων καὶ τράγων, καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα· πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ; Σφαζόντων δὲ τῶν ἐξ Ἰσραὴλ τὸν ἀμνὸν, καὶ προσεδρευόντων ταῖς σκιαῖς, τὸν τοῦ μυστηρίου τύπον εἰς Χριστὸν ἀναφέρων, ἔφη πάλιν, ὅτι Τὸ πάσχα ἡμῶν ἐτύθη Χριστός. Ἐπιστέλλει δὲ καὶ ἑτέροις· Λέγετέ μοι, οἱ ὑπὸ νόμου θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; Γέγραπται γὰρ, ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης, καὶ ἕνα ἐκ τῆς ἐλευθέρας. Ἀλλ' ὁ μὲν ἐκ τῆς\n\nπαιδίσκης, κατὰ σάρκα γεγένηται· ὁ δὲ ἐκ τῆς ἐλευθέρας, δι' ἐπαγγελίας· ἅτινά ἐστιν ἀλληγορούμενα. Αὗται γάρ εἰσι δύο Διαθῆκαι· μία μὲν ἀπὸ ὄρους Σινᾶ, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἀγάρ. Τὸ γὰρ Ἀγὰρ Σινᾶ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συστοιχεῖ δὲ τῇ νῦν Ἱερουσαλήμ. Δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς. Ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ ἡμῶν. Μυσταγωγούμενοι τοίνυν πνευματικῶς τὸν νόμον τὸν θεῖον ἐν ἑαυτοῖς εἰσδεχόμεθα φόβον. Ὅτι δὲ ἔμελλε συσταλήσεσθαι κατὰ καιροὺς τῆς ἐν τύποις καὶ σκιᾷ λατρείας ἡ δύναμις, παρέδειξε πάλιν αἰνιγματωδῶς ὁ Μωσῆς.","english":"Then we were gathered together also from the ends of the earth, to the place which he chose, that is, the Church, and when we were there, the chosen and sacred mystagogues and teachers interpreted for us the law that is in shadows and types. And indeed the wondrous Paul, thoroughly transforming the types into spiritual contemplation, writes and says: 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, how much more the blood of Christ? And when those from Israel were slaughtering the lamb and attending to the shadows, referring the type of the mystery to Christ, he said again: For Christ our Passover has been sacrificed. And he writes also to others: Tell me, you who wish to be under the law, do you not hear the law? For it is written that Abraham had two sons, one from the slave woman and one from the free woman. But the one from the slave woman was born according to the flesh, and the one from the free woman through promise; which things are allegorized. For these are two covenants: one from Mount Sinai, giving birth into slavery, which is Hagar. For Hagar is Mount Sinai in Arabia, and she corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free, which is our mother. Therefore, being initiated spiritually, we receive the divine law, fear, into ourselves. And that the power of the worship in types and shadow was going to be brought to an end in due seasons, Moses again indicated enigmatically.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":658,"ref":"p658","source":"Γέγραπται γὰρ ὅτι ἡνίκα δὲ συνετέλεσε Μωσῆς γράφων πάντας τοὺς λόγους τοῦ νόμου τούτου εἰς βιβλίον, ἕως εἰς τέλος, καὶ ἐνετείλατο τοῖς Λευίταις τοῖς αἴρουσιν τὴν κιβωτὸν τῆς Διαθήκης Κυρίου, λέγων· Λαβόντες τὸ βιβλίον τοῦτο, θήσετε αὐτὸ ἐκ πλαγίων τῆς κιβωτοῦ τῆς Διαθήκης Κυρίου τοῦ Θεοῦ ἡμῶν. Σύνες οὖν ὅπως εἰς ἔν τι μέρος τῆς κιβωτοῦ, καὶ οὐκ ἐν αὐτῷ τῷ μέσῳ προστέταχεν ἀποκεῖσθαι τὸν νόμον· ὡς ὅσον οὐδέπω παρεσομένων τῶν νέων καὶ διὰ Χριστοῦ θεσπισμάτων, οἷς ἦν ἀνάγκη παραχωρεῖν τὴν ἀρχαιοτέραν ἐντολήν· μονονουχὶ δὲ καὶ διδόναι τόπον, ἢ καὶ ἐκ μέσου χωρεῖν, ἴνα τὸ τυχὸν ἐπεισφέρηται. Οὐκ ἀποβάλλεται μὲν γὰρ τῆς ἁγίας κιβωτοῦ· δεκτὸς γὰρ ἐν Ἐκκλησίαις ὁ διὰ Μωσέως νόμος, πλὴν, οὐκ ἐν πρώτῳ τέθειται τόπῳ· συνεστάλη δὲ ὥσπερ καὶ μεμένηκεν ἐκ πλαγίου, παραχωρῶν, ὡς ἔφην, τοῖς ἀσυγκρίτως ὑπερκειμένοις, τουτέστι, τοῖς θείοις τε καὶ εὐαγγελικοῖς θεσπίσμασι, δι' ὧν ἡμᾶς εἰς θεογνωσίαν, καὶ εἰς πᾶσαν εἴδησιν ἀρετῆς πεπαιδαγώγηκεν ὁ Χριστός· δι' οὗ καὶ μεθ' οὗ τῷ Θεῷ καὶ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"For it is written that when Moses had finished writing all the words of this law in a book, to the very end, he commanded the Levites who bear the ark of the covenant of the Lord, saying: Taking this book, you shall place it beside the ark of the covenant of the Lord our God. Understand, then, that he ordered the law to be laid up in one part of the ark, and not in its very midst; as though the new ordinances of Christ were about to be present before long, to which the older commandment had necessarily to yield—one might almost say to give place, or even to withdraw from the midst, so that what was newly brought in might be introduced. For it is not cast out of the holy ark—for the law given through Moses is acceptable in the Churches—but it is not placed in the first position; it has been drawn back, as it were, and has remained at the side, yielding, as I said, to those incomparably superior, that is, to the divine and evangelical ordinances, through which Christ has trained us for the knowledge of God and for every form of knowledge of virtue; through whom and with whom be glory to God and the Father with the Holy Spirit unto the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}