{"slug":"khazarzar-didymus-the-blind-commentarii-in-psalmos","id":"greek:khazarzar:khazarzar-didymus-the-blind-commentarii-in-psalmos","title":"Commentarii in Psalmos","title_source":"Commentarii in Psalmos","author":"Didymus the Blind","genre":"commentary","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T20:50:42Z","cost_usd":0.076684},"source":{"registry_id":"greek:khazarzar:khazarzar-didymus-the-blind-commentarii-in-psalmos","work_id":"khazarzar-didymus-the-blind-commentarii-in-psalmos","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/Commentarii%20in%20Psalmos.pdf"},"stats":{"passages":604,"english_words":185074,"coptic_letters":0,"source_letters":687592,"commentary_units":0,"commentary_kinds":0,"derived_notes":6,"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/Didymus%20the%20Blind_PG%2039/Commentarii%20in%20Psalmos.pdf"}],"checks":{"work":"khazarzar-didymus-the-blind-commentarii-in-psalmos","status":"pass","blocking":[],"warnings":[],"stats":{"passages":604,"translated":604,"commentary_passages":0,"commentary_units":0,"english_words":185074,"source_letters":687988,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 604 narrative."},{"kind":"scripture","severity":"info","text":"6 scriptural phrase match(es) noted: John 1:14; John 4:10; John 8:12; Luke 1:28; Luke 2:14; 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":604},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"1 Ἔχ̣ομ̣ε̣ν̣ περὶ θεοῦ διάλημψιν καὶ ἀπὸ τ̣ῆς γραφῆς καὶ τῆς κοινῆς ἐννοίας ὅτι ἄτρεπτός ἐστιν, ὅτι ἀναλλοίωτός ἐστιν· ὁ γὰρ ὅλως μὴ ὑποκείμενος ποιότη̣τι οὐ τρέπεται, οὐκ ἀλλοιοῦται· οὐδὲν γ̣α`̣ρ̣ ἕτερ̣ο´̣ν̣ ἐστιν ἀλλοίωσις ἢ κατὰ ποιὸν μεταβολή. οὐ πᾶσα μεταβολ̣ὴ ἀλλοίωσίς ἐστιν, ἀλλ' ἡ κ̣ατὰ π̣οιότητα. εἰσίν γ̣ε̣ καὶ ἄλλαι μεταβολαί, ἐπεὶ καὶ κινήσεις εἰσὶν ἄλλαι. τὸ γ̣ι̣νόμενον μεταβάλλει, ἀλλ' οὔκ ἐστιν α᾿̣λ̣λοίω̣σι̣ς ἡ κίνη̣σις αὕτη. τὸ αὐξο´̣μ̣ενον μεταβάλλει, ἀλλ' οὔκ ἐστιν ἀλλοίωσις αὕτη· προσθήκη γὰρ καὶ αὔξησις̣ π̣οσ̣ου῀̣ ἐστιν ἡ τοιαύτη κίν̣η̣σις. ὁ´̣ταν δὲ ἐκ φα̣υ´̣λ̣ο̣υ σπου̣δα̣ι῀̣ος̣ ἠ`̣ ε᾿̣κ̣ σπουδαίου φαῦλος γένητ̣αί τ̣ι̣ς̣, η᾿̣λλοίωται κατ̣ὰ τ̣ὴν ποιότητα, ὡς αὖ ὅτε ἐκ νοσο̣ῦντος εἰς ὑγείαν ἔλθῃ καὶ ἔνπαλιν. ἀλλ̣α`̣ τὰς̣ λε´̣ξεις πρὸς τὴν ἔννοιαν τοῦ πρα´̣γματος, π̣ερὶ οὗ λέγονται, δ̣ι̣ανοούμεθα. ὁ θεὸς οὐκ ἐκ μελω῀̣ν συνέστηκεν, ε᾿̣π̣ε̣ι`̣ σ̣ύνθε̣τος̣ ο̣ὐ´̣κ̣ ἐστιν· ὅθ̣ε̣ν̣ παρέλκει ἐπ' αὐτοῦ κα´̣θ̣ι̣σις, α᾿̣ν̣άστασις, περ̣ίπατ̣ος, ἀποστροφὴ προσω´̣που, φωτισ̣μ̣ο`̣ς̣ προσω´̣π̣ου. α᾿̣λ̣λ̣' ε᾿̣ν̣ τ̣ο̣ύτοις περὶ αὐτοῦ τ̣ε̣τα̣γ̣με´̣νοις σῴζειν τὴν πίστιν, θεοπρεπῶς αὐτὰ ε᾿̣κλαμβάνειν δεῖ. ἔνιοι γ̣ὰρ̣ ταῖς λέξεσιν καὶ τῃ῀̣ α῾̣δρ̣ότη̣τ̣ι̣ α̣ὐτῶν ὑποβάλλουσιν τὰ σημαινο´̣μενα. αὐτίκα γοῦν τινες ἐτόλμησαν εἰς τ̣ο̣σα̣ύτην̣ ε̣ὐη´̣θειάν τι̣ν̣α ἢ ἀσέβειαν̣ εἰσελαύνειν, ὥστε ἀν̣θρω̣πο´̣μ̣ο̣ρ̣φον νομίσαι τ̣ο`̣ν̣ θεὸν διὰ τ̣α`̣ τρ̣όπῳ γεγραμμένα. καὶ λέγουσιν ὅτι ὁ θεὸς χεῖρα̣ς ἔχ̣ει μέλη καὶ πόδας καὶ ε᾿̣π̣ι̣φ̣α´̣ν̣ε̣ι̣α̣ν̣ κ̣αὶ τὰ ἄλλα.","english":"We have a conception concerning God both from the Scripture and from common understanding, that he is unchangeable, that he is immutable; for that which is wholly not subject to quality does not turn, does not alter. For alteration is nothing other than change in respect of quality. Not every change is alteration, but only that which is according to quality. There are indeed also other changes, since there are also other motions. That which comes to be changes, but this motion is not alteration. That which grows changes, but this is not alteration; for such a motion is addition and increase of quantity. But when someone becomes from base to virtuous, or from virtuous to base, he has altered according to quality, as again when he comes from sickness to health and conversely. But we understand the expressions in relation to the meaning of the matter concerning which they are spoken. God is not composed of members, since he is not composite; whence sitting, rising, walking, turning away of face, illumination of face are superfluous in his case. But in these things that are ordered concerning him, one must preserve the faith and interpret them in a manner befitting God. For some, by the expressions and their crudeness, suppose the things signified. For instance, then, some have dared to rush into such great folly or impiety as to think God human-shaped because of what is written in a figurative manner. And they say that God has hands and members and feet and appearance and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"εἰ δὲ ἑκάστοτε τοῦτο ἴσμε̣ν̣, π̣ερὶ τ̣ι´̣ν̣ος τ̣α̣ῦτ̣α λέγεται καὶ ἔτι ε᾿̣κ τίνος, δυνάμεθα εἰς τὸ σημαινόμενον τὰ πράγματα ἀγαγεῖν, εἰς̣ τὸ δηλούμενον. ἐὰν̣ μὴ θεοπρεπῶς ἐκλαμβάνωμεν, οὐ δυνα´̣μεθα̣ περὶ αὐτω῀̣ν̣ ἔχειν̣ εὐσεβῆν ὑπ̣ο´̣λημψιν κ̣αθ' ἑ´̣ν̣α τῶν δώδεκα πρ̣ο̣φητῶν. οὗτος δε`̣ ἐ´̣ν̣ τινι τόπῳ λέγει· \"οὐχ οἱ λόγοι αὐτοῦ καλοὶ μετ' αὐτοῦ καὶ ὀρθοὶ πεπόρευνται\"; ἐα`̣ν̣ μ̣η`̣ μετ' αὐτου῀̣ ὦσιν, μετ' ἐννοία̣ς αυ᾿̣τ̣ο̣υ῀̣, οὔκ ε̣ι᾿̣σ̣ι̣ν̣ καλοί. ἐὰν ἀκου´̣ῃ̣ς̣, φέρ̣ε, ὕπ̣ν̣ον ̣ καὶ ἐγρ̣η´̣γ̣ορσιν καὶ με̣τ̣α̣με´̣λ̣ειαν καὶ μὴ μετὰ τῆς αὐτοῦ ἐννοίας λάβῃς τὰ τ̣οια̣ῦτα, οὐ τὰ λεγόμενα περὶ αὐτοῦ μετ' αὐτοῦ ὀρθὰ π̣ε̣π̣όρευνται. ὅταν δὲ μετ' αὐτοῦ λάβ̣ῃς̣ τ̣α`̣ τοιαυ῀̣τ̣α̣, οἱ λόγοι πορευόμ̣ενοι ὀρθοὶ μετ' αὐτοῦ, πνεύματι πεπλ̣ηρ̣ωμένοι, οὐδὲν ἔχουσιν σ̣καιὸν ου᾿̣δὲ σ̣χ̣ε´̣διον. τοῦτό τ̣ο̣ι̣ ε᾿̣ν ε̣ὐαγγελίῳ ὁ σωτὴρ ἔλεγεν· \"πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ\". πλα̣νᾶσθε λέγοντε̣ς̣ ὁ´̣τ̣ι̣ οὐκ ἐκ τοῦ μὴ ὄντος ποιεῖ τὰ ὄντα· τοῦτ̣ο̣ γὰρ λέγουσιν ὅτι· \"ὕστ̣ερόν ἐστιν τὸ ποιεῖν τοῦ εἶναι· δ̣εῖ γὰρ ὑπάρχειν τι ὑποκείμενον. ο̣ι῾̣ νε̣κ̣ρο̣ὶ ἀναστάσεώς εἰσ̣ιν ἄμοιροι\". ἐπεὶ οὖν οὐ με̣τ̣α`̣ τ̣η῀̣ς̣ δυνάμ̣ε̣ως τοῦ θεοῦ λαμβάνουσιν αὐτά, διὰ τοῦτο προσκόπτουσιν. δύν̣ατα̣ι ὁ θεὸς ε᾿̣κ τοῦ μὴ ὄντος εἰς τὸ εἶναι ἀγαγεῖν καὶ τὰ σώματ̣α τὰ φθαρτὰ ἀλλοιοῦν. λέγ̣ει με`̣ν πρὸς Σαδδουκ̣αι´̣ους̣. πλανᾶται ὁ τὰς γραφὰς νομίζων εἰδέναι, ὅταν ἀγνοῃ῀̣ τὴν θ̣εου῀̣ δύναμιν τὴν περὶ ο̣ὑ῀̣ λε´̣γ̣ο̣ν̣τ̣α̣ι̣ καὶ ὑφ' οὗ εἴρηνται.","english":"But if we know this each time, about what these things are said and further from what source, we are able to bring the matters to the meaning, to what is signified. If we do not take them up in a manner befitting God, we cannot have a pious conception concerning them, according to one of the twelve prophets. And he says in a certain place: \"Have not his words walked with him, fair and upright?\" If they are not with him, with his thought, they are not fair. If you hear, for instance, sleep and waking and repentance, and you do not receive such things with his thought, the things said concerning him have not walked uprightly with him. But when you receive such things with him, the words that walk uprightly with him, filled with the Spirit, have nothing crooked or rough. This indeed the Savior said in the Gospel: \"You are deceived, not knowing the Scriptures nor the power of God.\" You are deceived when you say that he does not make the things that are from what is not; for this is what they say: \"Making is later than being; for something must first exist as a subject. The dead have no share in resurrection.\" Since, then, they do not receive these things with the power of God, for this reason they stumble. God is able to bring into being from what is not, and to change corruptible bodies. He speaks indeed to the Sadducees. He is deceived who thinks he knows the Scriptures, when he is ignorant of the power of God concerning what is said and by whom they were spoken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"τίνος δὲ χάριν ταῦτα ἐμοὶ λέλεκται, ἔξω τῆς μελλούσης γίνεσθαι πρ̣άξεως ἐρῶ. ὁ σωτὴρ καὶ κύριος ἡμῶν θεὸς ἅμα̣ καὶ ἄνθρωπός ἐστιν· θεὸς μὲν ἀεί, οὐκ ἀεὶ δὲ ἄνθρωπος· πρὸ γὰρ τῆς κτίσεω̣ς θεὸς ἦν, ἄνθ̣ρωπος δὲ οὐχί. ἔμελλεν δὲ καὶ τοῦτο ὑφ̣ίσ̣τ̣ασθαι σωτηρίας ἕνεκα. καὶ τ̣ὸ μὲν ἄνθρ̣ωπος γενέσθ̣αι διά τι ἔχει, τὸ δὲ θεὸς ε̣ἶναι οὐ διά τι, ἀλλὰ διὰ τὴν ἑαυτοῦ ὕπα̣ρ̣ξιν̣ καὶ τὴν τοῦ γε̣ννήμα̣τος οὐσίαν· οὕτω γὰρ ἤκουσ̣α̣ τοῦ· \"ζῶ διὰ τὸν πατέρα\" μου. οὐ του῀̣το λ̣έγει, ὁ´̣τ̣ι ὁ π̣ατὴρ̣ ζ̣ω̣οπ̣οιεῖ μ̣ε̣, ω῾̣ς̣ β̣ο̣υ´̣λ̣ονται οἱ Εὐνομιανοί, ἀλλὰ τοῦτο λέγει, ω῾̣ς̣ ε̣ι᾿̣ λ̣ε´̣γ̣οι̣ τις̣· \"διὰ τοῦτο λογικ̣ός εἰμι, ὅτ̣ι λογικὸν ἔχω πατέρα, καὶ διὰ τοῦτο θνητός εἰμι, ὅτ̣ι θ̣νη̣τὸν ἔχω π̣ατ̣ε´̣ρα\". καὶ ἀληθ̣ές γε· το`̣ \"ὅτι\" ἐστι`̣ν̣ ἀποδεικτικὴ αἰτία. ἐπεὶ τοίνυν ζῇ διὰ τὸν πατέρα, ε᾿̣σ̣τὶν̣ λεγ̣ο´̣μ̣ενος ζωὴ ο̣ὐ παρονομαζόμενος ἀπὸ ζωῆς, ἀλλ' ὡς πηγὴ ζωῆς κα̣ι`̣ ω῾̣ς μεταδιδοὺς̣ π̣α̣ν̣τί· λε´̣γ̣ο̣με̣ν̣ γ̣α`̣ρ τὸν ζῶντα ζωὴν ἔχειν,","english":"For what reason these things have been said by me, I will state, apart from the action that is about to take place. Our Savior and Lord is God and at the same time man: God always, but not always man; for before the creation he was God, but not man. And this too was about to be undertaken for the sake of salvation. And to have become man has a reason, but to be God has no reason, but [is] because of his own existence and the essence of the begotten one; for thus I have heard the words \"I live because of the Father.\" He does not say this, that the Father gives me life, as the Eunomians wish, but he says this, as if someone were to say: \"For this reason I am rational, because I have a rational father, and for this reason I am mortal, because I have a mortal father.\" And it is indeed true; for \"because\" is a demonstrative cause. Since, therefore, he lives because of the Father, he is called life, not named by derivation from life, but as a fountain of life and as one who imparts to all; for we say that the living one has life,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"λέγομεν δὲ κα̣ὶ τ̣η`̣ν̣ ζωὴν̣ τη`̣ν̣ ου᾿̣ παρονομαζομένην̣ ἀπο`̣ ζωῆς· οὐ γὰρ μ̣ε̣τέχει ζωή, ἀλλὰ αὐτή ε᾿̣σ̣τι̣ν̣ ἡ ζωή. οὕτως οὐ῀̣ν ζῇ δια`̣ τὸν πατε´̣ρ̣α. ἀ´̣ν̣θ̣ρ̣ω̣πος οὖν δι̣α´̣ τ̣ι̣, θεὸς δὲ οὐ διά τι. ἀμφότερ̣α δὲ συνε´̣δραμε̣ν ἐπὶ του῀̣ τῆς ἐπιδημίας καιροῦ. ἐπιδημίαν δὲ οὐ πάντως λέγω τὴν̣ κατὰ σάρκα· πολλὰς γὰρ̣ ἠθέλησεν· α᾿̣ε̣ι`̣ ἐπιδημεῖ. καὶ οὕτω γοῦν ἐξείληφα τὸ ἐν τῷ Μιχ̣α̣ι´̣ᾳ̣· \"καὶ σύ, Βηθλεέμ, οἶκος τοῦ Ἐπάθα, ὀλιγοστὸς εἶ. ἐκ σοῦ μοι ἐξελεύσεται, καὶ αἱ ἔξοδοι αὐτοῦ ἀπ' ἀρχῆς\" ε̣ἰσιν· οὐ γάρ που νῦν πρ̣ότ̣ε̣ρ̣ο̣ν̣ ε᾿̣ξ̣ε̣λ̣θὼν παρὰ τοῦ πατρὸς ἧκεν, ἀφ' οὗ ἡ χρεία τῆς δ̣ιοικ̣ήσεω̣ς τῶν σωστικῶν. ὅπως̣ π̣ο̣τ̣ε`̣ γινομένη καὶ ὅπου ποτὲ γινομένη τῆς ἐξόδου αὐτοῦ χρεία. διὰ τοῦτο οὐδὲ μίαν̣, ἀλλὰ πολλὰς ἐξόδους εἶπεν. \"διὰ τοῦτο δώσει αὐτοὺς ἕως καιροῦ τικτούσης\". ἡ τελευταία ἔξοδ̣ος̣, η῾̣ τοῦ τοκετοῦ τῆς Μαρίας, ἐστίν τις \"ἕως καιροῦ τικτούσης\"· ἡ γραφὴ γὰρ οὐκ αἰνεῖ τικ̣τούσας, ἀλλὰ μίαν λέγει τίκτουσαν σημαινομε´̣ν̣η̣ν διὰ τῆς λέξ̣ε̣ω̣ς̣. τίκτου̣σα δὲ κ̣υρίω̣ς ε᾿̣σ̣τὶν ἡ μὴ σπέρματα ἀναλαβοῦσα καὶ κυοφορήσασ̣α κα̣ι`̣ μο̣ρ̣φ̣ω´̣σασα κ̣α̣ι`̣ π̣ε̣ρ̣ιστέγ̣ουσα, ἀλλὰ αὐτὴ τίκτει. διὰ τοῦτο ἐκ γυναικὸς γέγονεν. οὐδεὶς τῶν ἄλλων ἐκ γυν̣αικ̣ός, ἀλ̣λ̣ὰ διὰ γυναικὸς πάντες· ἐξ ἀνδρῶν δὲ πάντες· ἐκ τοῦ ἀνδρ̣ὸς γὰρ ἡ γυνὴ γίνεται, καὶ ὁ̣ ἀνὴρ διὰ τῆς γυναικός. καὶ τοῦτο δὲ ῥητέον, ὅτι αἱ γενε̣αλογίαι ἀπαθῶς̣ καὶ ε᾿̣πιστημο´̣ν̣ως καὶ εὐσεβῶς γίνονται, ὅταν ἀπὸ πατέρων κατάγωνται· διαβάλλεται γὰρ̣ ἡ γενεα̣λ̣ογία ἡ ἐκ γυναικῶν.","english":"We say also that the life which is not so called by a derivative name is from the Life; for it does not partake of life, but is itself the life. Thus, then, he lives because of the Father. As man, therefore, he exists for a reason, but as God, not for a reason. Both came together at the time of his visitation. By visitation I do not mean absolutely the one according to the flesh; for he willed many visitations; he is always visiting. And so at any rate I have understood the passage in Micah: \"And you, Bethlehem, house of Ephrathah, you are small. From you shall come forth for me, and his goings forth are from the beginning\" — for it is not that he came forth now at some point and then came from the Father, from the time when the need for the administration of saving things arose, in whatever way it came to be and wherever it came to be, that there was need of his going forth. For this reason he said not one going forth, but many goings forth. \"Therefore he will give them up until the time of her who is in labor.\" The last going forth, that of Mary's childbirth, is a certain \"until the time of her who is in labor\"; for the Scripture does not praise women in labor, but speaks of one woman in labor, signified by the word. And she is properly in labor who did not receive seeds and conceive and form and clothe herself with them, but herself gives birth. For this reason he was born of a woman. No one else was born of a woman, but all were born through a woman; and all were from men; for the woman comes from the man, and the man through the woman. And this too must be said, that genealogies are made without passion and knowledgeably and piously when they are traced down from fathers; for the genealogy that comes from women is disparaged.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"μόνη οὖν αὕτη ἡ τίκτουσα ἄνευ ἀνδρ̣ὸς τέτοκ̣εν̣. καὶ διὰ τ̣οῦτο ἐκ γυναικὸς γέγονεν ὁ σωτήρ, οὐ διὰ γυναικός, εἰ καὶ πολλοὶ ἄλλοι γ̣ι´̣νονται λε´̣γοντες̣ ο̣υ᾿̣κ̣ 3 \"ἐκ̣ Μαρίας\", ἀλλὰ \"διὰ Μαρίας\". δόκησι̣ν οὖν πρεσβεύουσιν πολλοί. καὶ ὁ θεὸς ε᾿̣κ τοῦ π̣ατρός ἐστιν καὶ οὐ διά τι, ὁ δὲ ἄνθρωπος ἐκ̣ τ̣ο̣ῦ Δαυὶδ καὶ τῆς Μαρίας καὶ διά τι. ἕνεκα τῆς σω̣τηρίας τοῦ κόσμου ἐλήλυθεν, ἵνα καταρ̣γήσῃ τὸν θάνατον, ἵνα πολλὰ ποιήσῃ το̣ῖς θν̣ητοῖς, ἅπερ ἐκ ῥαθυμίας ἰδίας ἀποβεβ̣λη´̣κ̣εσαν. τίνος δὴ ταῦτα χα´̣ριν λέγω; τὰ λεγόμενα περὶ τ̣οῦ σ̣ωτῆρος δηλοῖ τὴν θεότητα̣. καὶ π̣άντα̣ τὰ ἀπαγγελλόμενα περὶ τῆς θεότητος ἀσυντρ̣όχασ̣τ̣ά εἰσιν πρὸς ἄλλον τιν̣α´̣· μ̣ο̣ν̣ογενὴς γάρ ἐστιν. τὰ δὲ περὶ τ̣ο̣ῦ ἀνθρώπου λε̣γ̣όμε̣ν̣α̣ κατορθώματα ὡς ἀνθ̣ρ̣ω´̣που ἅπτεταί πως καὶ τῶν δι καίων. μιμ̣ηταὶ τοῦ ἀνθρώπου γίνονται οἱ σπουδαῖοι. ο̣υ᾿̣ μιμοῦνται δὲ τὴν θεότητα–τοῦτο γὰρ ἀνο´̣σ̣ι̣όν ἐστιν–, τὸν̣ ἀ´̣νθρ̣ω̣πον μιμοῦνται. ὅσα οὖν λέγεται περὶ του῀̣ α᾿̣νθρώπου, ῥηθείη ἂν καὶ περὶ τω῀̣ν ἀγγέλων καὶ περὶ τῶν τελείων ἀνδρῶν. ὅσα δ̣ὲ λέγεται περὶ τῆς θεότητος, οὐδὲ περὶ α᾿̣γ̣γ̣ε´̣λων οὐδὲ πε̣ρ̣ὶ ἀνθ̣ρ̣ω´̣πων ἁγίων ῥηθήσεται. οὐ λ̣έγω τινὰ τῶν γενητῶν σοφίαν εἶνα̣ι ἠ`̣ ἀπαύγασμα δόξης ἢ χαρακτῆρα τῆς θεικῆς ὑποστάσεως ἢ μονογενῆ τοῦ θεοῦ υἱόν. ὅσα δ̣ὲ λέγε̣ται ὡς π̣ερ̣ὶ ἀνθρώπου, ῥηθείη ἄν, οἷον· \"ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον\" ὄντα, \"ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ τοῦ θεοῦ\". καὶ ἄλλοι πολλοὶ μαθόντες παρὰ το̣ῦ θεοῦ τη`̣ν ἀλήθειαν ἐλάλησαν.","english":"This one alone, therefore, has given birth without a man. And for this reason the Savior came to be from a woman, not through a woman, even if many others say, not \"from Mary,\" but \"through Mary.\" Many, therefore, advocate mere appearance. And God is from the Father and not through anything, whereas the man is from David and from Mary and through something. He came for the sake of the salvation of the world, in order that he might abolish death, in order that he might do many things for mortals which they had cast off through their own negligence. Why do I say these things? The things said about the Savior reveal his divinity. And all the things proclaimed about the divinity are incommunicable to anyone else; for he is only-begotten. But the righteous deeds said of the man touch in some way even the righteous, as of a man. The earnest become imitators of the man. But they do not imitate the divinity—for that is impious—they imitate the man. Therefore, whatever is said about the man could also be said about the angels and about perfect men. But whatever is said about the divinity will not be said about angels or about holy men. I do not say that any of created things is wisdom or the radiance of glory or the express image of the divine substance or the only-begotten Son of God. But whatever is said as about a man could be said, for example: \"You seek to kill me, a man who has spoken the truth to you, which I heard from God.\" And many others, having learned the truth from God, spoke it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"οὑ῀̣τ̣ος δὲ πλειόνως, οὗτος μειζόνως, ο̣ὗτος ἀσυνκρίτως. καὶ πάλιν· \"ἐγὼ δὲ ὅτι τὴν ἀλήθειαν ὑμῖν λέγω, οὐ πιστεύετέ μοι\". καὶ ἄλλοι λέγο̣υσιν τὴν ἀλήθειαν· ἐὰν γὰρ δῶμεν, ὅτι οὐδεὶς τὴν ἀλήθειαν εἶπεν ἢ αὐτ̣ὸς ὁ Χριστός, δίδο̣μ̣ε̣ν ε̣ι᾿̣ς̣ τὴν αἵρεσιν α᾿̣κ̣ο´̣νην τὴν ἀνώνυμον. ἔνι ἀνώνυμός τις αἵρεσις ἡ ἐξανατ̣εῖλ̣αι δοκοῦσα ἢ γεγονέναι ἐκ βιβλίων. καὶ πολλοὶ βίβλους, συντάξεις, ἔχουσιν καὶ τοῦτο λέγουσι̣ν̣, ὁ´̣τι οὐδέποτε ἐν ἀνθρώποις γέγονεν η῾̣ ἀλήθεια εἰ μὴ ἐπὶ τῇ ἐπιδημίᾳ τοῦ σωτῆρος· \"ἡ χάρις\" γ̣ὰρ \"καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο\". καὶ ὅρα ποῦ συνάγει αὐτοῖς ὁ λόγος· ἐπεὶ βούλον̣ται τὴν παλαιὰν γραφὴν μὴ ἐκ θεοῦ εἶναι μηδὲ τοὺς προφήτας, λέγουσιν, ὅτι οὐδέποτε ἡ ἀλήθεια ε̣ι᾿̣ς̣ α᾿̣νθρ̣ώπο̣υ̣ς ἐλήλυθεν εἰ μὴ τῆς ἐπιδημίας γεγενημένης. ταῦτα δὲ λέγοντες τὴν μίαν̣ θ̣ε̣ο´̣τ̣ητα δ̣ι̣ακο´̣πτουσιν καὶ ἄλλον λέγουσιν τὸν πρὸ τῆς ἐπιδημίας τὸν κοσμοποιόν̣, ἄλλον δε`̣ ζ̣ητ̣οῦσιν πατέρα Χ̣ριστοῦ. οὐ λέγομεν δὲ ἡμεῖς τοῦτο, ὅτι ποτὲ ἡ ἀλήθεια ἐκρύβη. ἀεὶ τὰς μαρτυρίας ἑαυτῆς ε᾿̣κπ̣ε´̣μπ̣ει. παρὰ τοὺς ἀνθρώπους δὲ ἔστιν ἢ ὁρᾶν","english":"This one more abundantly, this one more greatly, this one incomparably. And again: \"But because I tell you the truth, you do not believe me.\" And others also speak the truth; for if we grant that no one spoke the truth except Christ himself, we give place to the nameless heresy unwillingly. There is a certain nameless heresy that seems to have sprung up or to have come from books. And many have books and treatises and say this, that the truth never came among men except at the visitation of the Savior; for \"grace and truth came through Jesus Christ.\" And observe where their argument leads them: since they wish the old Scripture not to be from God, nor the prophets, they say that the truth never came to men except when the visitation had occurred. But by saying these things they tear apart the one Godhead and say that one is the creator of the world before the visitation, and they seek another father of Christ. But we do not say this, that the truth was ever hidden. Always it sends forth its own testimonies. And it is among men either to see","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"αὐτὴν ἢ μὴ ὁρᾶν. καὶ ὡ´̣σπερ καὶ ἐπι`̣ τ̣οῦ αἰσθη̣του῀̣ ἡλίου συμβαίνει τὸν μύοντα τὰς ὄψεις μὴ ὁρᾶν, καὶ οὐκ ἤδη λέγομεν μὴ εἰ῀̣ναι τὸν ἡ´̣λιον, οὕτως οὐ λέγομεν ὅτι ποτὲ ἡ ἀλήθεια ἐν ἀνθρώποις οὐ γέγ̣ονεν οὐ θέλοντες δια̣κ̣ο´̣ψ̣αι τὴν γραφήν. καὶ λέγω· ἐάν μοι ἀγάγῃς ἀκροδρύων δύο κ̣α̣ρ̣π̣ῶν, οἱ῀̣ον συκ̣ῆς καρπ̣ω῀̣ν, ἐπεὶ διεῖλες ἀπὸ τῆς ὕλης, ἀνάγκη καὶ φυτὰ ἕτερα καὶ ἕτερα εἶναι. οὕτω̣ τοίνυν ἀδύνατον τὴν ευ᾿̣αγγελ̣ικὴν παίδευσιν τὴν ἀλήθειαν εἰς ἀνθρώπους ἠγιοχένα̣ι̣, τὴν δὲ πρὸ τῆς ἐπιδημίας τὴν καλουμένην παλαιὰν μὴ πεφωτικέναι κατὰ τὴν ἀλήθειαν. ἀναγκαίως προσήκαντο ἐκ τῶν διαφόρων καρπῶν καὶ διάφορον ποιότητα· οὐχ ὅτι ἔστιν διάφορος θεότης, ἀλλὰ τῇ ἐκείνων ἀτόπῳ ἀρχῇ τοῦτο ἠκολούθησεν. ἐὰν οὖν ὁ σωτὴρ λέγῃ· \"ἐγώ εἰμι ἡ ἀλήθεια\" καὶ ποιμὴν καὶ θύρα καὶ τὰ ἄλλα, ἀκοινώνητά εἰσιν ταῦτα τὰ ὀνόματα καὶ τὰ ὑφ' αὐτῶν σημαινόμενα πρὸς τοὺς γενητούς. ἐὰν δὲ λέγῃ ὅτι· \"ἄνθρωπός εἰμι\", ἐὰν λε´̣γ̣η̣ται περὶ αὐτοῦ ὅτι δίκαιός ἐστιν–\"τὸν δίκαιον ἀπεκτείνατε\", λέγει ὁ Πέτρος–, ταῦτα τὰ ὀνόματα συντρ̣οχάζει καὶ εἰς ἀνθρώπους καὶ ἀγγέλους. τὸν αὐτὸν τρόπον λάβε μοι καὶ ἐπὶ βασιλέως· καὶ ἐπεὶ βασιλεὺς ἔστιν συνφυής τις τοῦ λόγου βασιλεία, οὐδὲ ἀναλημπτὴ οὐδὲ ἀποβληθη῀̣ναι δυναμένη, αὐτὸ τοῦτο βασιλεία ἐστίν. καὶ ὥσπερ οὐ λέγεται δίκαιος ἐκ τοῦ δικαιοσυ´̣νην ἔχειν, ἀλλὰ αὐτὸ δικαιοσύνη ὤν, οὕτω καὶ βασιλεὺς οὐκ ἐκ χειροτονίας εἶναι, ἀλλα`̣ αὐτὸ τὸ βασιλεὺς ἐκ βασιλέως, ὡς θεὸς ἐκ θεοῦ.","english":"to see it or not. And just as with the visible sun it happens that one who closes his eyes does not see, yet we do not forthwith say that the sun does not exist, so we do not say that the truth was never among men, not wishing to cut the Scripture. And I say: if you bring me two fruits of trees, for instance fruits of the fig, since you have distinguished them from the material, it is necessary that the plants also be different from one another. So then it is impossible that the evangelical teaching brought the truth to men, and that the teaching before the coming, the so-called old, was not enlightened according to the truth. Necessarily they received from the different fruits also a different quality; not that there is a different divinity, but this followed from their absurd origin. If, then, the Savior says: \"I am the truth,\" and shepherd and door and the rest, these names and the things signified by them are not shared with created things. But if he says: \"I am a man,\" if it is said concerning him that he is just—\"you killed the just one,\" says Peter—these names run together and apply to men and angels alike. In the same way, take it also in the case of king: and since he is a king, a kingdom consubstantial with the Word, neither capable of being taken up nor cast off, this very thing is kingdom. And just as he is not called just from having justice, but being justice itself, so also he is king not from appointment by vote, but the very thing—king from king, as God from God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"ἔχει δὲ καὶ ἐπίκτητον βασιλείαν, ἣν ἠθέλησεν ἔχειν ε᾿̣πιδημῶν, ἵνα καὶ τοὺς πολεμοῦντας τὸ τῶν ἀνθρώπων γένος καθέλῃ καὶ α̣υ᾿̣τ̣οὺς εἰς νομ̣ίμην̣ ἐπιστασίαν ἀγάγῃ ὥστε νομίμως βασιλεύεσθαι. ἐὰν οὖν λέγῃ· \"ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ\", οὐ περὶ τῆς συμφυοῦς καὶ ἀιδίου βασιλείας λέγει, ἀλλὰ ἧς ἀνεδέξατο ἡμῶν ἕνεκα. ἔστιν δὲ ἐπὶ θεοῦ βασιλεία ἡ διδασκαλία. ἄλλη οὖν ἦν ἡ διδασκα̣λία ἡ πρὸ τῆς ἐπιδημίας ἣν ἔλεγον ὅτι κατ' αὐτὸν ὡς θεὸς λόγος πρ̣ο̣φ̣έρει, καὶ ἄλλη ἐστὶν ἡ τινῶν ἕνεκα. αὕτη οὖν ἀρχὴν καὶ τέλος ἔχει. εἴρηται γοῦν ἐν ἑνὶ τω῀̣ν δ̣ώδεκα προφητῶν· \"καὶ κύριος βασιλεύσει ἐκ Σιὼν ἀπὸ τοῦ νῦν καὶ ἕως τοῦ αἰῶνος\". τὸ \"ἀπὸ\" κ̣α̣ι`̣ \"ἕως\" χρόνον σημαίνει̣. ἀλλὰ ἐὰν περὶ ἀνθρώπου λέγηται ὅτι ἀπὸ τοῦδε τοῦ χρόνου βασιλεύει καὶ ἕως τοῦδε, ἐλάττωσιν αὐτοῦ σημαίνει· πρὸ γὰρ τοῦ χρόνου ἀφ' οὗ τῆς βασιλείας ἤρξατο, οὐκ ἦν β̣ασιλεύς, καὶ σχούσης τέλος τῆς βασιλείας οὐκέτι βασιλεύς ἐστιν. π̣ερι`̣ τοῦ σωτῆρος δὲ οὐ τοῦτο λέγομεν, ἀλλὰ ἐβασίλευσεν ἀφ' οὗ ἡν ἐκ χειροτονίας ἔσχεν ἀρχήν, καὶ οὐκ̣έτι βασιλευ´̣ει, ὅταν αὕτη τέλ̣ο̣ς ἀπολάβῃ· ἐκείνη μὲν γὰρ δι' αὐτόν ἐστιν. ὡς ἡ θ̣εότης ο̣υ᾿̣ διὰ ἄλλον πρόσεστιν αυ᾿̣τῷ, οὕτως̣ οὐδ̣ὲ ἡ βασιλεία οὐδὲ ἡ ἁγιότης. \"ὁ θεὸς βασιλεὺς ἡμῶν πρὸ αἰῶνος\". ἡ δὲ π̣ρὸ αἰῶνος βασιλ̣ε̣ία δι' αὐτόν. πάλιν· \"ἡ βασιλεία σου βασιλεία πάντων τῶν αἰώνων\". τῷ θεῷ λόγῳ λέγεται τοῦτο. ὁ λόγος οὐδὲ ἀρχομένην ἔχει βασιλείαν οὐδὲ λήγ̣ουσαν· \"κύριος\" γὰρ \"βασ̣ιλεύων τὸν αἰῶνα καὶ ἐπ' αἰῶνα καὶ ἔτι\".","english":"He also has an acquired kingship, which he willed to have during his sojourn among us, in order that he might also bring down those who war against the human race and lead them into lawful subjection, so that they might be ruled lawfully. If, then, he says, \"But I have been established as king by him upon Zion, his holy mountain,\" he is not speaking about the kingship that is innate and eternal, but about the one he accepted for our sake. And with God, kingship is teaching. One teaching, then, was that before his sojourn among us, which they said he brings forth in accordance with himself as God the Word, and another is that which exists for the sake of certain people. This one, then, has a beginning and an end. For it has been said in one of the twelve prophets: \"And the Lord shall reign from Zion from now and forever.\" The words \"from\" and \"until\" signify time. But if it is said of a man that he reigns from this time and until that time, it signifies a diminution of him; for before the time from which he began his reign, he was not king, and once his reign has reached its end, he is no longer king. But concerning the Savior we do not say this, but rather he reigned from the time when he received his beginning from appointment, and he no longer reigns when this reaches its end; for that kingship exists for his sake. For just as divinity is present in him not for the sake of another, so neither is kingship nor holiness. \"God is our king before the ages.\" And the kingship before the ages exists for his sake. Again: \"Your kingship is a kingship of all the ages.\" This is said to God the Word. The Word has a kingship that neither begins nor ends; for \"the Lord\" is \"reigning for the age and for the age and still.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"ἠπόρησεν ἔτι σημᾶναι χρόνον καὶ αἰῶνα, κα̣ι`̣ ε̣ἰ῀̣π̣εν \"καὶ ἔτι\". το`̣ \"ἐ´̣τι\" ο̣ὕτω λαμβάνομεν· κἂν αἰῶνα λάβῃς ἄλλον, ἔτι βασιλεύει, κἂν ἄλλο̣ν̣, ἐ´̣τι, κἂν πάντας̣, ἐ´̣τ̣ι̣ βασιλεύει· ἐξ οὗ δείκνυται ἀτελεύτητος οὖσα αὐτοῦ ἡ ἀρχή· ἡ γὰρ βασιλεία ἣν κατὰ συνκατά5 βασιν ἔσχεν, καὶ πεπαύσεταί ποτε καὶ ἀρχὴν εἴληφεν· διά τι γάρ ἐστιν, διὰ τὴν τοῦ κόσμου σωτηρίαν, διὰ τὴν ἀφαίρεσιν \"τῆς ἁμαρτίας τοῦ κόσμου\". καὶ ὥσπερ ἰατρὸς ἀεὶ μὲν ἰατρός ἐστιν ἀφ' οὗ τὴν τέχνην ἔχει καὶ ἐς ὅσον δὲ αὐτὴν πράττει ἰατρὸς ἀρχὴν ἔχει καὶ τέλος, τοῦ δὲ κάμνοντος ἀρχὴν ἔχει καὶ τέλος τοῦ ἔτι ἐκείνου ἰατρὸς εἶναι, ὅταν εἰς εὔεικτον ὑγίειαν ἀχθῇ καὶ εἰς εὔεικτον ἕξιν, τὰ αὐτὰ καὶ περὶ διδαςκάλων ἐρεῖς. ἔστιν τις διδάσκαλος ἀφ' οὗ ἐπιστήμην ἀνείληφεν. γίνεται δὲ τοῦδε διδάσκαλος ὅταν προσέλθῃ αὐτῷ· καὶ ὅταν ἐκεῖνος παιδευθῇ καὶ ἄκρως ἀναλάβῃ τὴν ἐπιστήμην ὡς ὁ διδάσκαλος, πέπαυται τοῦ εἶναι αὐτοῦ διδάσκαλος. καὶ ἀρετή ἐστίν πως διδασκάλου","english":"He was at a loss to indicate a time and an age further, and said, \"and still.\" We understand \"still\" in this way: even if you take another age, he still reigns; even if another, still; even if all of them, he still reigns. From this it is shown that his rule is without end. For the kingship which he held by condescension will also cease at some point and has had a beginning; for it exists for a reason—for the salvation of the world, for the removal of \"the sin of the world.\" And just as a doctor is always a doctor from the time he has his craft, and for as long as he practices it he is a doctor having a beginning and an end, but he has a beginning and an end of being a doctor to the sick man while that man is still ill, when the man is brought to good health and a good condition—you will say the same things about teachers as well. There is a certain teacher from the time he has acquired knowledge. But he becomes a teacher to this person when the person comes to him; and when that person has been educated and has fully acquired the knowledge as the teacher has, he has ceased to be his teacher. And virtue is in some way a teacher's","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"τὸ ποτὲ παύσασθαι ἀπὸ τοῦ τῶνδε διδάσκαλος εἶναι· τελειώσας γὰρ αὐτούς, οὐ οὐκέτι. εἰ δὲ ἀεὶ μένοι διδάσκαλος τοῦδε, οὐδεὶς τελειοῦται κατὰ τὴν διδασκαλίαν ὑπ' αὐτοῦ. τοιαῦτα οὖν τινα ἀκούοντες, οὕτω μὴ ἐπιστάνοντες ταῖς γραφαῖς–οἷον· \"ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί\", οὐκέτι οὕτω βασιλεύει· οὐ γὰρ καθάπαξ οὐκέτι βασιλεύει, ἀλλ' οὕτως οὐκέτι βασιλεύει. ὀνομάζεται ἐκεῖ βασιλεὺς καὶ βασιλεία· \"κύριε\" γάρ, \"ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς\". ἐὰν ἐπὶ τοῦ θεοῦ λόγου λάβωμεν τὴν λέξιν ταύτην, εὑρίσκεται αὐτὸς καὶ βασιλεὺς καὶ δύναμις· \"Χριστὸς\" γὰρ \"θεοῦ δύναμις\", καί· \"δύναμις ἦν ὑψίστου\"–οὗτός ἐστιν– \"ἐπεσκίασεν\" τὴν Μαρίαν, ἵνα κυοφορήσῃ καὶ μήτηρ γένηται τοῦ ναοῦ. ἐὰν οὖν θέλωμεν λαβεῖν τὴν δύναμιν ἐκ θεοῦ λόγου, τὸν βασιλέα τὸν ἄνθρωπον τὸν κυριακὸν ἐκδεχόμεθα. οὗτος δὲ εὐφραίνεται ἐν τῇ τοῦ θεοῦ δυνάμει. ἡ ἐπιδημία οὖν οὐ κατώρθωσεν ἐφ' οἷς χαίρειν καὶ γεγηθέναι δεῖ; ταῦτα δὲ τὰ κατορθώματα οὐ γέγονεν ἐκ τοῦ ἀνθρώπου τῇ δυνάμει, ἀλλ' ἐκ τῆς δυνάμεως τῷ ἀνθρώπῳ. αὐτίκα γοῦν καὶ τὴν ἀνά στασιν τοῦ σωτῆρος οὕτω λέγει γίνεσθαι ὁ Παῦλος φάσκων· \"ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως θεοῦ\". μὴ τὴν ζωὴν λέγομεν ζῆν ἐκ δυνάμεως θεοῦ, μὴ τὴν δύναμιν ἐκ δυνάμεως θεοῦ ζῆν. \"θανατωθεὶς\" οὖν \"σαρκί, ζωοποιηθεὶς δὲ πνεύματι\". θαν̣ατ̣ο̣ῦται σαρκί, οὐ θανατοῦται θεότητι. ἐκλαμβάνομεν οὖν περὶ τοῦ ἀνθρώπου ταῦτα εἰρῆσθαι ὅτι· \"ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς\"·","english":"The \"once\" means to cease from being the teacher of these things; for when he has perfected them, he is no longer. But if he remained forever the teacher of this one, no one would be perfected by his teaching. So when they hear certain things of this sort, they do not thus attend to the Scriptures—for example: \"when he hands over the kingdom to God and the Father,\" he no longer reigns in this way; for it is not that he absolutely no longer reigns, but that he no longer reigns in this way. There he is called king and kingdom; for \"Lord,\" it says, \"in your power the king will rejoice.\" If we take this expression in reference to the Word of God, he himself is found to be both king and power; for \"Christ\" is \"the power of God,\" and \"the power of the Most High\"—this is he—\"overshadowed\" Mary, so that she might conceive and become mother of the temple. If, then, we wish to receive the power from the Word of God, we await the king, the man who belongs to the Lord. And this one rejoices in the power of God. Did his coming, then, not accomplish the things for which one must rejoice and be glad? But these accomplishments did not come about from the man by the power, but from the power for the man. At any rate, Paul also says that the resurrection of the Savior comes about in this way, declaring: \"he was crucified from weakness, but he lives from the power of God.\" Let us not say that the life lives from the power of God, nor that the power lives from the power of God. \"Put to death\" then \"in the flesh, but made alive in the spirit.\" He is put to death in the flesh, he is not put to death in the divinity. We understand, then, that these things were said concerning the man: \"in your power the king will rejoice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"εἰ γὰρ καὶ περιγέγονεν πολεμίων καὶ ὑπέταξ̣εν αυ᾿̣τοὺς καὶ \"ἐξουσίαν\" τοῖς ἄλλοις \"δέδωκεν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων\", δυνάμει τοῦτο γε´̣γ̣ο̣ν̣ε̣ν̣· αὐτ̣η`̣ γὰρ ἡ δύναμις ἐνίσχυσεν τὸν ναὸν ὄντα καὶ αὐτὸν βασιλέα πρὸς τὸ \"ἀρχηγὸν τῆς σωτηρίας\" γενέσθαι. \"τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε\". ἐν πᾶσιν πρωτεύει· \"ἵνα γένηται\" γ̣α´̣ρ, φησίν, \"αὐτὸς ἐν πᾶσιν πρωτεύων\". οὐδενὸς δεύτερός ἐστιν, οὐδὲ ἴσος τις αὐτοῦ ἐν τοῖς κοινοῖς. ἐ´̣λ̣ε̣γον δέ, ὅτι κοινά ἐστιν τοῦ ἀνθρώπου τοῦ κυριακοῦ καὶ τῶν ἁγίων ἀνδρῶν τὰ πράγματα. οὐδεὶς δὲ οὔτε ἴσος αὐτοῦ, οὐδὲ αὐτός τινος δεύτερός ἐστιν· διὸ καὶ ἀρχηγὸς λέγεται. \"κύριε\" οὖν, \"ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς\". καὶ περὶ τῆς ἑκάστου βασιλίδος κατὰ θεὸν ῥηθείη ἂν τοῦτο. ὁ Ἀβραὰμ ἰδιώτης ἦν, ὅσον περὶ τὸν πρόχειρον βίον, καὶ εἴρηται \"βασιλεὺς παρὰ θεοῦ\" εἶναι. ἄλλην ἄρα βασιλείαν εἶχεν τὸ θείους νόμους καὶ πνευματικοὺς σῴζειν. καὶ ὁ οὕτω βασιλεύων κἂν μὴ ἄλλων κρατῇ, ἑαυ τοῦ βασιλεύει· πρῶτον ἑαυτοῦ, εἶτα ἄλλων. πάλιν· \"χωρὶς ἡμῶν ἐβασιλεύσατε· καὶ ὄφελόν γε καὶ ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς ὑμῖν συνβασιλεύσωμεν\". μὴ νομίσητε, ὠ῀̣ Κορίνθιοι– αὐθέκαστοι δὲ οὗτο̣ι ἦσαν καὶ μεγάλα περὶ ἑαυτῶν φρονοῦντες–λέγει· μὴ νομίσητε, ὅτι φθονοῦμεν ὑμῖν ἐὰν βασιλεύσητε. ἡμεῖς ὑμῶν ἕνεκα οὐ βασιλεύομεν. οὐ θέλει ὁ θεὸς χωρὶς ὑμῶν ἡμᾶς τελέσαι· διὰ τοῦτο γὰρ οὐ βασιλεύομεν ὅτι οὔπω ὑμεῖς βασιλεύετε. ἐὰν οὖν ὑμεῖς βασιλεύσητε, ἑτοίμως ἔχομεν τὸ βασιλεῦσαι. οἷον κεκλήσθωσάν τινες̣ ε̣ι᾿̣ς̣ εὐωχίαν παρὰ τοῦ βασιλέως μεγάλοι τινὲς ὄντες.","english":"For if he also prevailed over enemies and subjected them and \"gave authority\" to others \"to tread upon serpents and scorpions,\" this happened by power; for this very power strengthened the temple, which is also itself a king, to become \"the author of salvation.\" \"But the author of life you killed.\" He is first in all things; \"that he might become,\" it says, \"in all things preeminent.\" He is second to no one, nor is anyone equal to him in common matters. And they said that the affairs of the lordly man and of holy men are common. But no one is equal to him, nor is he second to anyone; therefore he is also called author. \"O Lord,\" then, \"the king shall rejoice in your power.\" And this might be said concerning each one's queen according to God. Abraham was a private man, as far as his ordinary life was concerned, and he is said to be \"a king before God.\" He had another kingdom, then—that of preserving divine and spiritual laws. And the one who reigns in this way, even if he does not rule over others, rules over himself: first over himself, then over others. Again: \"You have reigned without us; and would that you had indeed reigned, that we also might reign with you.\" Do not think, O Corinthians—for these men were self-willed and thought great things of themselves—he says: do not think that we envy you if you reign. We do not reign for your sake. God does not wish to perfect us without you; for this reason we do not reign, because you do not yet reign. If, then, you reign, we are ready to reign. For example, let certain great men be called to a banquet by the great king.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"ἡ φιλανθρωπία τοῦ βασιλέω̣ς̣ ἐκάλεσεν καὶ ὑποδεεστέρους τῶν παρόντων. λέγει ὅτι· \"μὴ φάγωμεν χωρὶς ἐκείνων, ἵνα μη`̣ λειφ̣θῶσιν λοιπὸν ἐκεῖνοι ἐλθόντες εὐωχηθῆναι\". ἔχουσιν καὶ τοὺς προλαβόντας καὶ προηγ̣ο̣υμένως εὐωχουμένους. τοῦτο καὶ ἐν ψαλμῷ ἑνὶ λέγει· \"ἐμὲ ὑπομενοῦσιν δίκαιοι, ἕως οὗ ἀνταποδῷς μοι\". οὐδεὶς τυχὼν τῶν προσδοκουμένων ὑπομένειν λέγεται, ἀλλὰ ὁ μέντοι εἰληφώς, σκοπὸν δὲ ἔχων ἀπολαῦσαι τούτων. ἕκαστος τῶν ἁγίων οὖν βασιλεύς ἐστιν. καὶ ἔλεγον ὅτι τὰ ἁρμόζοντα τῷ ἀνθρώπῳ τοῦ σωτῆρος ἁρμόζει καὶ τοῖς δικαίοις, εἰ καὶ ἀπολειπομένως καὶ ἐλαττόνως. λέγει οὖν καὶ περὶ ἑκάστου ἁγίου· \"κύριε, ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς\". καὶ οὐκ εἶπεν \"εὐφραίνεται\", ἀλλὰ \"εὐφρανθήσεται\". ὅταν ὁ καιρός ἐστιν τῆς εὐφροσύνης, τότε εὐφρανθήσεται.\n\nδύναται οὖν καὶ περὶ τοῦ Δαυὶδ ἰδικῶς τοῦτο λελέχθαι καὶ περὶ τῆς βασιλείας αὐτοῦ τῆς ἀνθρωπίνης καὶ αἰσθητῆς, ὅτι καλῶς διοικήσας τὴν βασιλείαν μισθὸν ἐπ' αὐτῇ λήμψεται· ἕκαστος γὰρ ὅταν ἃ πιστευθῇ, καλῶς ἀνύσῃ, μισθὸν ἐπ' αὐτοῖς ἔχει. ἐπ' ὀλίγων πιστὸς γινόμενος, \"εἰς τὴν χαρὰν\" τοῦ πλησίον καὶ τοῦ θεοῦ εἰσέρχε̣τ̣α̣ι. κύριε, ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς. τὴν εὐφραινομένην τὸν βασιλέα δύναμιν σωτῆρα λέγει, καθὸ θεὸς λόγος ἐστίν. ἀρτίως ἔλεγον, ὅτι τὰς λέξεις οὕτως δεῖ λαμβάνειν ὡς ἔχει τὰ ὑποκείμενα πράγματα καὶ μὴ ἐκβιάζεσθαι τὰ πράγματα ἄγειν εἰς τὴν σημασίαν. παρ' ἡμῖν τέτριπται τὸ τῆς δυνάμεως ὄνομα. πολλὰ σημαίνει· λέγω δύναμιν τὴν ἴσην ἰσχύος. οὐχ οὕτω λέγω τὸν σωτῆρα θεοῦ δύναμιν εἶναι.","english":"The philanthropy of the king called even those inferior to those present. He says: \"Let us not eat without them, so that those who have come may no longer be left out from feasting.\" They have both those who came before and those who feast in the foremost place. This he also says in one psalm: \"The righteous shall wait for me, until you repay me.\" No one who has obtained what is hoped for is said to wait, but rather the one who has received it while having as his aim to enjoy these things. Each of the saints, then, is a king. And they said that what befits the man of the Savior befits the righteous also, even if in a subordinate and lesser way. He says, then, also concerning each saint: \"Lord, in your power the king shall rejoice.\" And he did not say \"rejoices,\" but \"shall rejoice.\" When the time of rejoicing comes, then he shall rejoice.\n\nTherefore this can be said also specifically concerning David and concerning his human and perceptible kingdom, that having administered his kingdom well he shall receive a reward for it; for each one, when he accomplishes well what has been entrusted to him, has a reward for these things. Being faithful in a few things, he enters \"into the joy\" of his neighbor and of God. Lord, in your power the king shall rejoice. The power that rejoices the king he calls the Savior, insofar as he is God the Word. Just now I was saying that the words must be taken as the underlying realities stand, and that the realities must not be forced into the meaning. Among us the name of \"power\" is worn thin. It signifies many things; I mean power as equal to strength. I do not say that the Savior is God's power in this way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"λέγω δύναμιν τὴν ἐπιτηδειότητα. δόξει μέν τις, ὥστε μὴ κεῖσθαι τοῦτο τὸ σημαινόμενον ἐν τῇ γραφῇ. κεῖται δέ. \"πιστὸς ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ σὺν τῷ πειρασμῷ ποιήσει καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν\". τὴν ἐπιτηδειότητα λέγει· λέγουσιν γὰρ ἴσον ἴσῳ. καὶ οὕτως ἔχει δύναμιν ὁ ἀντίδικος ὑπενεγκεῖν καὶ ἔκβασιν νίκη̣ς̣ λαβεῖν. ἴδε οὖν, κεῖται. καὶ πάλιν̣· \"ἡ δύναμις τῆς ἁμαρτίας ὁ νόμος\". δύναται ὁ νόμος καὶ παραβαθῆναι. οὐ κατ' ἐνέργειαν αὐτὸ ἔχει. καὶ καλῶς γε καὶ καιρίως ὁ ἀπόστολος κέχρηται τούτῳ τῷ ῥητῷ· \"ἡ δύναμις τῆς ἁμαρτίας ὁ νόμος\"· βούλεται γὰρ ἡμᾶς ἐν δυνάμει τῆς ἁμαρτίας καὶ μὴ ἐν ἐνεργείᾳ εἶναι. εἰ εἴρητο δέ· \"ἡ δύναμις τῆς δικαιοσύνης ὁ νόμος\", οὐκ ἦμεν κατ' ἐνέργειαν δίκαιοι, ἀλλ' ἐν δυνάμει. ἐν δυνάμει δὲ ὄντες κατ' ἐνέργειαν ἦμεν ἄδικοι. τὸ εὔφημον οὖν ἔθηκεν ὁ ἀπόστολος· ἐπεὶ καὶ εἰς ἀμφότερα ἐπ' ἴσης ἔχει τὴν δύναμιν, εἴς τε τὸ φυλάττεσθαι καὶ παραβαίνεσθαι· ἀλλὰ διὰ τὸ ἐπωφελές. σημαίνει δὲ καὶ τὴν ἐπιτηδειότητα ἡ δύναμις. δηλοῖ δὲ καὶ τὸ στρατόπεδον τοῦ βασιλέως· \"ἅρματα Φαραὼθ καὶ τὴν δύναμιν αὐτοῦ ἔριψεν εἰς θάλασσαν\". \"οὐ σῴζεται βασιλεὺς διὰ πολλὴν δύναμιν\", διὰ πολλὴν χεῖρα καὶ στρατόπεδα. ὁ σωτὴρ οὖν ἐκτὸς τούτων τῶν σημαινομένων λέγεται θεοῦ δύναμις· οἵῳ γὰρ λόγῳ ὁ πατὴρ δύναται οὐκ ἐκ δυνάμεως ἔχων τοῦτο, ἀλλ' ἐξ οὐσίας, ἡ οὐσία δὲ αὐτοῦ καθ' ἣν δύναται, δύναμις ῥηθείη, οὕτω καὶ ὁ υἱός. λέγει οὖν· \"ἐσταυρώθη ἐν ἀσθενείᾳ, ἀλλὰ ζῇ ἐκ δυνάμεως θεοῦ\". ὅσον ἧκεν εἰς τὴν ἀνθρωπίνην ἀσθένειαν, ὑπέστη σταυρόν.","english":"I mean the capacity that is suitability. Someone might suppose that this meaning is not found in Scripture, but it is found: \"God is faithful, who will not allow you to be tested beyond what you are able, but with the temptation will also provide the way out, so that you are able to endure it.\" He means the suitability; for they say \"equal to equal.\" And thus the adversary has power to endure and to obtain a way out in victory. See, then, it is found. And again: \"The power of sin is the law.\" The law can also be transgressed; it does not have this in actuality. And well and aptly the apostle has used this saying: \"The power of sin is the law\"; for he wishes us to be in the power of sin and not in its actuality. But if it had been said, \"The power of righteousness is the law,\" we would not be righteous in actuality, but in power. And being in power, we were in actuality unrighteous. The apostle therefore set down the favorable expression, since it has power equally for both—both for being kept and for being transgressed—but for the sake of what is beneficial. \"Power\" also signifies suitability. It also makes clear the army of the king: \"The chariots of Pharaoh and his army he cast into the sea.\" \"A king is not saved by much power,\" by a great hand and armies. The Savior, then, apart from these meanings, is called the power of God; for in the same way that the Father is able, not having this from power but from substance—and his substance, by which he is able, might be called power—so also the Son. He says, then: \"He was crucified in weakness, but he lives by the power of God.\" As far as it concerned human weakness, he underwent the cross.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"θεὸς οὖν τοῦτον οὐκ ἠδύνατο ὑπομεῖναι, ἄνθρωπος δὲ οἷός τε ἦν τοῦτο παθεῖν. καὶ δὴ πέπονθεν, ἀλλ' ἐκ δυνάμεως θεοῦ ζῇ. ἡ δύναμις οὖν τοῦ θεοῦ ὁ Χριστός ἐστιν, καθὸ θεός ἐστιν. \"ἐν τῇ δυνάμει\" οὖν \"εὐφραίνεται ὁ βασιλεύς\". κατὰ πλείονας δὲ τρόπους ἐλέχθη ὁ βασιλεύς. εἰρήκαμεν κατ' ἱστορίαν τὸν Δαυίδ, κατὰ ἀναγωγὴν τὸν ἄνθρωπον τὸν ἐκ τῆς Μαρίας, κατὰ μίμησιν καὶ ἀκολουθίαν αὐτοῦ καὶ τοὺς μιμητὰς αὐτοῦ βασιλέας εἶναι. καὶ παρεστήσαμεν ἀπὸ τῆς πρὸς Κορινθίους ἐπιστολῆς βασιλείαν ἄλλην παρὰ τὴν πρόσκαιρον. \"κύριε\" οὖν, \"ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς\". λέγεται τοῦτο ἤτοι ἀπὸ τοῦ πνευματοφόρου ἀνδρὸς ἢ ἀπ' αὐτοῦ τοῦ ἁγίου πνεύματος τ̣οῦ τυγχάνοντος ἐν αὐτῷ· ὅταν γὰρ λέγῃ τὸ ἅγιον πνεῦμα \"κύριε\", οὐ μόνον καὶ ἀπολελυ̣μένον ἀνθρώπου τοῦτο λέγει, ἀλλ' ὅταν πνευματοφόρον παρασκευάζῃ τινά. ἐκεῖνος οὖν ἐστιν ὁ λέγων, ὡς τό· \"λέγει κύριος τῷ κυρίῳ μου\". καὶ λέγει ὁ σωτήρ· \"εἰ ἐν πνεύματι ἁγίῳ κύριον αὐτὸν εἶπεν, πῶς υἱὸς αὐτοῦ ἐστιν\"; εἰ υἱὸς αὐτοῦ ἐστιν, πῶς δοῦλός ἐστιν, καὶ εἰ δοῦλος, πῶς υἱός; σχέσιν οὖν τινα καὶ διάθεσιν δηλοῖ· καὶ γὰρ ὁ σωτὴρ ἐὰν λέγῃ· \"κύριος ἔκτισέν με\", καιρίως λέγει· μὴ γὰρ εἶπεν· \"κύριος ἐγέννησέν με\"· πατρὸς γάρ ἐστιν τὸ γεννᾶν, κυρίου δὲ τὸ κτίζειν. ὅταν περὶ τῆς θεότητος ἑαυτοῦ λέγῃ, οὐ λέγει \"κύριον\", ἀλλ'· \"ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί\". \"ἐγὼ καὶ ὁ πατήρ μου ἕν ἐσμεν\". διάφοροι δέ εἰσιν κύριος καὶ πατήρ. πολλάκις ὅταν περὶ ποιοῦ λέγωμεν, τὰ τοῦ ποιοῦ καὶ τῇ ποιότητι προσάπτομεν, καὶ τὰ τῆς ποιότητος καὶ τῷ ποιῷ. λέγω τὴν ἐπιστήμην","english":"God, then, could not endure this, but man was capable of suffering it. And indeed he has suffered, but he lives by the power of God. The power of God, then, is Christ, insofar as he is God. \"In your power,\" therefore, \"the king rejoices.\" But the king was spoken of in several ways. We have said that according to history it is David, according to anagogical interpretation it is the man from Mary, and according to imitation and following of him, that those who imitate him are also kings. And we established from the epistle to the Corinthians another kingdom besides the temporary one. \"O Lord,\" therefore, \"in your power the king will rejoice.\" This is said either by the Spirit-bearing man or by the Holy Spirit himself who is present in him; for when the Holy Spirit says \"O Lord,\" he says this not only as distinct from the man, but when he prepares someone to be Spirit-bearing. He, then, is the one who says it, as in \"The Lord says to my lord.\" And the Savior says: \"If he called him lord in the Holy Spirit, how is he his son?\" If he is his son, how is he a servant? And if a servant, how is he a son? It indicates, then, a certain relation and disposition; for if the Savior says, \"The Lord created me,\" he says it fittingly; for he did not say, \"The Lord begot me\"; for begetting belongs to a father, but creating to a lord. When he speaks about his own divinity, he does not say \"lord,\" but: \"I am in the Father and the Father in me.\" \"I and my Father are one.\" But lord and father are different. Often, when we speak about a qualified thing, we attach the things of the qualified thing also to the quality, and the things of the quality also to the qualified thing. I mean knowledge","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"γιγνώσκειν. ψεῦδος δέ ἐστιν εἰπεῖν ὅτι ἀγνοεῖ ἡ ἐπιστήμη. συνύπαρκτα τὰ ἐναντία εὑρίσκεται, ἐπιστήμη καὶ ἄγνοια. λέγω δὲ καὶ τὸν ἐπιστήμονα γιγνώσκειν. ἔτι μὴν πολλάκις λέγουσίν τινες ὅτι οὐ δεῖ τὸν ἰατρὸν φιλάργυρον εἶναι. εἶτα λέγουσιν ὅτι οἶδεν ἡ ἰατρικὴ παραιτεῖσθαι φιλαργυρίαν. τὴν ἕξιν λέγει οὐ χωρὶς τοῦ ἔχοντος οὐδὲ τὸν ἔχοντα χωρὶς τῆς ἕξεως. κοινὰ οὖν ἐστιν τοῦ τε ἔχοντος καὶ τοῦ ἐχομένου τὰ τοιαῦτα. καὶ παρεστήσαμεν πολλάκις ἀπὸ τῆς τοῦ ἀποστόλου διδασκαλίας, ὅτι ἀγάπην λέγει τὸν ἔχοντα τὴν ἀγάπην· ὅταν γὰρ λέγῃ· \"ἡ ἀγάπη οὐδέποτε ἀσχημονεῖ, οὐ περπερεύεται\", τὸν ἔχοντα τῷ ὀνόματι τῆς ἕξεως καλεῖ. καὶ λέγω γε καὶ περὶ τοῦ ἔχοντος τὴν ἀγάπην ὅτι ὠφελεῖ. ὠφελεῖ δὲ ἐκείνην τὴν ὠφέλειαν ἣν ἡ ἀγάπη παρέχει. ἐὰν τοίνυν λέγω ὅτι ὁ ἅγιος λέγει τοῦτο, οἷον ὁ ὑμνῳδός, οὐ χωρίζων τὸ ἅγιον πνεῦμα ἀπὸ τοῦ ἔχοντος, οὐδὲ τὸν ἔχοντα λέγω ὅτι χωρὶς τοῦ ἁγίου πνεύματος ταῦτα λέγει. εἰ οὖν \"Δαυὶδ ἐν πνεύματι ἁγίῳ κύριον αὐτὸν καλεῖ\", οὕτω δὲ ὡς μετεχόμενον, οὐκ ἀπεζευγμένον ἀπὸ τοῦ μετέχοντος, ὡς οὐδὲ ἡ ἐπιστήμη χωρὶς τοῦ ἐπιστήμονος. καὶ ἐπὶ τῷ σωτηρίῳ σου ἀγαλλιάσεται σφόδρα. ὁ βασιλεὺς ὥσπερ εὐφραίνεται ἐπὶ τῇ δυνάμει, οὕτως ἀγαλλιᾷ σφόδρα καὶ ἐπὶ τῷ σωτηρίῳ. τὸ σωτήριον δὲ καὶ ἡ δύναμις ταὐτόν ἐστιν κατὰ ἄλλην καὶ ἄλλην ἐπίνοιαν λαμβανόμενον. ἡ δύναμίς ἐστιν πάντα ὑφιστῶσα καὶ πάντα οὕτως ἄγουσα ὡς αὐτῇ δοκεῖ. οὕτω καὶ σωτήριόν ἐστιν· ἃ γὰρ ποιεῖ, σωτηρίας ἕνεκα ποιεῖ, ἃ ποιεῖ ἐν ἀνθρώποις, καὶ τῆς ἀνθρώπων σωτηρίας χάριν ποιεῖ. τὴν ἐπιθυμίαν τῆς ψυχῆς αὐτοῦ ἔδωκας αὐτῷ.","english":"To know. But it is false to say that knowledge is ignorant. The opposites are found to coexist: knowledge and ignorance. And I say that the one who knows also knows. Moreover, people often say that a physician ought not to be a lover of money. Then they say that the art of medicine knows how to reject the love of money. He speaks of the disposition not without the one who has it, nor of the one who has it without the disposition. Such things, then, are common to both the one who has and the thing had. And we have often established from the teaching of the apostle that he calls love the one who has love; for when he says, \"Love never behaves unbecomingly, is not puffed up,\" he calls the one who has it by the name of the disposition. And I say indeed also concerning the one who has love that he benefits. And he benefits with that benefit which love provides. If, then, I say that the saint says this—for example, the psalmist—I do not separate the Holy Spirit from the one who has it, nor do I say that the one who has it says these things without the Holy Spirit. If, therefore, \"David in the Holy Spirit calls him Lord,\" and this in such a way as one who is participated in, not separated from the one who participates, just as knowledge is not without the one who knows. And in your salvation he will rejoice greatly. The king, just as he is gladdened by the power, so he rejoices greatly also in the salvation. But salvation and power are the same, being taken according to one and another conception. The power is what establishes all things and leads all things as seems good to it. So also it is salvation; for the things it does, it does for the sake of salvation—the things it does among men, it does for the sake of the salvation of men. You have given him the desire of his soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"οἶδας ὅτι τὸ \"αὐτὸς\" ὄνομα τὴν αὐθεντίαν δηλοῖ, οὐ τὰ προσπεφυκότα. ψυχῆς ἐπιθυμία φαύλη ἐστίν, ὅταν ὦ ψυχὴν φαύλην ὑποθέμενος. ὅταν δὲ αὐτὴν τὴν ψυχὴν εἴπω ἐπιθυμίαν ἔχειν, τὴν οὐσιώδην αὐτῆς ἐπιθυμίαν λέγω. ὁ ταύτῃ χρώμενος τῇ ἐπιθυμίᾳ οὐδενὸς ἐρᾷ τῶν φαύλων, ἀλλὰ τῶν ἀγαθῶν· καὶ γὰρ ἔλαβεν τὸ ἐπιθυμητικὸν καὶ τὴν ἐπιθυμίαν, ἵνα τὰ καλὰ μεταδιώκῃ, ἵνα ὀρέγηται τῶν ἐπωφελῶν. ἐὰν οὖν, φέρε, φιλάργυρος τύχῃ πλούτου, οὐ τὴν ἐπιθυμίαν τῆς ψυχῆς ἑαυτοῦ ἔλαβεν, ἀλλὰ τὴν ἐπιθυμίαν τοῦ φιλαργύρου. μέγα οὖν ἐστιν τὸ τυχεῖν τῆς ἐπιθυμίας τῆς ψυχῆς, οὐ προστιθεμένης \"τῆς φαύλης\". ἀμέλει γοῦν καὶ ἐν ἄλλῳ̣ ψαλμῷ λέγει· \"τὸν ἐνπινπλῶντα ἐν ἀγαθοῖς τὴν ἐπι9 θυμίαν σου\". τῇ ψυχῇ λέγει. πολλάκις εἴρηται ἡμῖν ἐν ἄλλοις ὅτι τὰ προσκείμενα οὐ ποιοῦσιν ἀντίφασιν. ἐὰν λέγω· \"ἡ ἐπιθυμία τῆς ψυχῆς ἀγαθή ἐστιν\", ἔνπαλιν λέγω· \"ἡ ἐπιθυμία τοῦ δικαίου ἀγαθή ἐστιν\", τὸ προσκείμενον οὐ ποιεῖ ἀντίφασιν. λέγω· \"ἡ ἐπιθυμία ἡ αἰσχρά, ἡ ἐπιθυμία ἡ κακή, ἡ τοῦ ἀδίκου\", ἀντίφασις γίνεται. οὔκ ἐστιν ψυχῆς ἁπλῶς ἐκείνη ἐπιθυμία, ἀλλὰ τοιᾶσδε ψυχῆς. τὰ προσκείμενα οὖν ὁτὲ συναληθεύει, ὁτὲ δὲ μάχεται καὶ ἀντίφασιν ποιεῖ. οὕτω γοῦν εἴρηται· \"ἐπιθυμία δικαίου πᾶσα ἀγαθή\". ταὐτόν ἐστιν σχεῖν ἐπιθυμίαν δικαίας ψυχῆς καὶ ἐπιθυμίαν ψυχῆς ἄνευ προσθήκης. καὶ τὴν θέλησιν τῶν χειλέων αὐτῶν οὐχ ὑστέρησας καὶ ἐπὶ τῶν αἰςθητῶν δὲ τοῦτο φαίνεται. ἐὰν λέγω ἄρτι ὅτι· \"ἐπιθυμεῖ ὅσδε ὁ πατὴρ τὰ τέκνα ἑαυτοῦ εὖ διάγειν\", ἐπεὶ πατρὸς μνήμην πεποίημαι, τὸ εὖ διάγειν αὐτὰ βούλομαι. ἐὰν δὲ εἴπω ὅτι·","english":"You know that the name \"himself\" indicates authority, not the things that have grown attached. Desire of the soul is base when I have supposed a base soul. But when I say that the soul itself has desire, I mean its essential desire. The one who uses this desire loves nothing base, but good things; for he received the desiring faculty and the desire in order that he might pursue noble things, in order that he might reach out for beneficial things. If, then, suppose a lover of money happens to desire wealth, he did not receive the desire of his own soul, but the desire of the lover of money. Great, then, is it to attain the desire of the soul, when \"the base\" is not added. Indeed, at any rate, in another psalm he says: \"You who fill with good things your desire,\" he says to the soul. It has often been said by us elsewhere that additions do not create a contradiction. If I say, \"The desire of the soul is good,\" again I say, \"The desire of the righteous man is good,\" the addition does not create a contradiction. I say, \"The shameful desire, the evil desire, the desire of the unrighteous man\"—a contradiction arises. That is not the desire of the soul simply, but of a soul of a certain kind. Additions, then, sometimes are true together, and sometimes conflict and create a contradiction. Thus, at any rate, it has been said: \"Every desire of a righteous man is good.\" It is the same thing to have the desire of a righteous soul and the desire of the soul without addition. And the will of their lips you did not lack. And this is seen also in the case of perceptible things. If I say just now that \"such-and-such a father desires that his children fare well,\" since I have made mention of a father, I mean that they fare well. But if I say that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"\"ὁ κακὸς πατὴρ θέλει τοιῶσδε τὰ τέκνα ἑαυτοῦ πράττειν\", ἀνῄρησα πατρικὰ σπλάγχνα. \"ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθ' ὑμῶν\". τὸ \"ἐπιθυμίᾳ\" δὲ \"ἐπεθύμησα\" οὕτως ὡς τό· \"δικαίως τὸ δίκαιον ἐδίωξα\", τὸ ἄξιον τοῦ ἐπιθυμεῖσθαι. ἔστιν δέ ποτε ἐπιθυμῆσαι καὶ τὸ ἀνάξιον τοῦ ἐπιθυμεῖσθαι, ὡς λέγει· \"πάθος, ἐπιθυμίαν κακήν\". ἡ κακὴ ἐπιθυμία οὔκ ἐστιν ἐπιθυμητή, ὡς οὐδὲ τὸ ψευδώνυμον ἀγαθὸν αἱρετὸν λέγεται, κἂν αἱρῶνταί τινες αὐτό. καὶ τὴν δέησιν τῶν χειλέων αὐτοῦ οὐκ ἐστέρησας αὐτόν. ἐὰν περὶ τοῦ ἐκ Μαρίας ᾖν ὁ λόγος, φανερὸν ὅτι αἴτησιν προσάγει ὑπὲρ ὧν ἐλήλυθεν σῶσαι. ἔχεις γοῦν· \"ὅθεν καὶ σῴζειν εἰς τὸ παντελὲς δύναται, ὑπὲρ ζῶν πάντοτε εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν\".\n\nἀεὶ ζῇ ἐν τῷ ἐντυγχάνειν. τὸ \"ἀεὶ\" δὲ οὕτω λάβε· ἐς ὅσον χρῄζουσιν παρακαλοῦντος καὶ διαιτητοῦ. \"καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα, Ἰησοῦν Χριστὸν δίκαιον\". εἶτ' ἐπεὶ ταύτῃ τῇ σπουδῇ συντρέχουσιν τῷ διδασκάλῳ καὶ οἱ ἄλλοι, κἀκεῖνοι βούλονται παρακαλεῖν ὑπὲρ ὧν ἐνεχειρίσθησαν, οὐ προηγουμένην τὴν ἑαυτῶν παράκλησιν τιθέμενοι, ἀλλ' ἑπο μένην τῇ δικαιώσει τοῦ εἰς μίμησιν αὐτοὺς καλοῦντος. κατὰ πάσας οὖν τὰς ἀποδόσεις τοῦ βασιλέως ἐκλημπτέον δεῖ τὸ μὴ ἐστερῆσθαι τὴν δέησιν αὐτοῦ. οἷον ὅταν περὶ τοῦ αἰσθητῶς βασιλεύοντος λέγωμεν ὅτι ἡ δέησις τῶν χειλέων αὐτοῦ οὐκ ἐστερήθη, ἀλλ' ἐν ἐκβάσει γέγονεν, ἔπαινον αὐτοῦ σημαίνομεν. κἂν περὶ τῶν ἁγίων εἴπωμεν–εἴρηνται γὰρ καὶ αὐτοὶ βασιλεῖς–, καὶ ἐκείνων μέγας ἔπαινός ἐστιν, ὅταν ἡ δέησις αὐτῶν εὐπρόσδεκτος ᾖ.","english":"The wicked father wants his children to act in such a way\" — I have done away with fatherly affection. \"With desire I have desired to eat this Passover with you.\" The \"with desire\" and \"I have desired\" are like \"rightly I pursued the right,\" that which is worthy of being desired. But sometimes it is possible to desire even what is unworthy of being desired, as it says: \"passion, evil desire.\" Evil desire is not desirable, just as the falsely named good is not called choiceworthy, even if some choose it. And you did not deprive him of the petition of his lips. If the word concerns him who is from Mary, it is clear that he brings a petition on behalf of those whom he came to save. You have, at any rate: \"wherefore he is able also to save to the uttermost, always living to make intercession for them.\"\n\nHe always lives in making intercession. Understand \"always\" in this way: for as long as they need one who pleads and arbitrates. \"And if anyone sins, we have an advocate with the Father, Jesus Christ the righteous.\" Then, since in this zeal the others also run together with the teacher, they too wish to plead on behalf of those entrusted to them, not placing their own intercession as primary, but as following upon the justification of the one who calls them to imitation. In all the renderings, then, of the king, one must take it that his petition was not deprived. For example, when we say concerning the king who reigns perceptibly that the petition of his lips was not deprived but has come to fulfillment, we signify his praise. And if we speak concerning the saints — for they too have been called kings — it is also great praise for them when their petition is acceptable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"\"ὀφθαλμοὶ\" γὰρ \"κυρίου ἐπὶ δικαίους, καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν\". καί· \"εὐχαῖς δικαίων ἐπακούει\". διάψαλμα. οὐ φέρεται οὐδαμοῦ τὸ \"διάψαλμα\" ἢ ἐν ταῖς Ἑβραικαῖς γραφαῖς, μάλιστα ἐν τοῖς ψαλμοῖς. κεῖται δὲ καὶ ἐν τῇ ᾠδῇ τοῦτο τοῦ Ἁμβακούμ. οἱ τὴν διάλεκτον ἐπιστάμενοι ὑπὲρ πάντας δύνανται εἰπεῖν τί σημαίνει. ὅμως δὲ τὰ ἐλθόντα εἰς ἡμᾶς λέγομεν. εἰσὶν οἱ λέγοντες ὅτι μεταβολὴν προσώπου σημαίνει. ψεῦδος δέ ἐστιν· εὑρήκαμεν γὰρ μεταβολὴν π̣ροσώπων ἐν τοῖς ψαλμοῖς καὶ ἄνευ τοῦ διαψάλματος. πάλιν λέγουσιν ὅτι τὸ διάψαλμα διάστασίν τινα σημαίνει–οἷον λέγων ἐπαύσατο καὶ ἄλλῳ καιρῷ ἤρξατο–, καὶ τοῦτο σημαίνει τὸ διάψαλμα, τὴν διάστασιν τὴν χρονικήν. τοῦτο δὲ οὐκ ἔχομεν εἰπεῖν· οὐ γὰρ κεῖται ὅτι τούσδε τοὺς στίχους εἰρηκὼς τοῦ ψαλμοῦ μετὰ χρόνον ἄλλον εἶπεν. οἱ μέντοι ἠρέμα ὁμιλήσαντες τοῖς Ἑβραικοῖς ἀναγνώςμασιν τοῦτο λέγουσιν ὅτι ῥυθμός ἐστιν μέλους μουσικοῦ, καὶ ὥσπερ ἐν τοῖς μουσικοῖς λέγουσιν ῥυθμοὺς καὶ μέλη. ταῦτα οὖν οὐχ ἡμῶν εἰδέναι, ἀλλὰ τῶν τῇ διαλέκτῳ ὁμιλησάντων. ἐν πάσῃ γοῦν διαλέκτῳ δύναται κατάλληλος εἶναι μουσικῇ. οὐδὲν δέ ἐστιν μουσικὴ ἢ ῥυθμὸς φθόγγων εὐρύθμως συνκειμένων. ἐνίοτε δοκῶ εἰδέναι γράμματα καὶ ἀναγνώσμασιν σχολάζειν. καὶ ἐὰν ἴδωμέν τι ἐν κήπῳ, ᾗ ὀνομαζόμενον παρὰ γεωργοῦ ἐπεὶ οὐκ ἴσμεν, παρ' αὐτοῦ μανθάνομεν καὶ οὐκ ἤδη, μὴ ἀπαξιοῦντες μαθεῖν, ἀπὸ τοῦδε μένομεν ἀπαίδευτοι. οὕτω οὖν εἰ καὶ μὴ ἴσμεν τὴν διάλεκτον τὴν Ἑβραικήν, ἀλλ' ἠκούσαμεν, ὅτι ῥυθμὸν μουσικὸν σημαίνει κατὰ τὴν διάλεκτον τὴν Ἑβραίαν. ὅτι προέφθασας αὐτὸν ἐν εὐλογίαις χρηστότητος.","english":"For the eyes of the Lord are upon the righteous, and his ears are open to their supplication.\" And: \"He hears the prayers of the righteous.\" Diapsalma. Nowhere is \"diapsalma\" found except in the Hebrew Scriptures, especially in the Psalms. But this word also occurs in the song of Habakkuk. Those who know the language can say better than anyone what it means. Nevertheless, let us state what has come down to us. There are those who say that it signifies a change of person. But this is false; for we have found changes of person in the Psalms even without the diapsalma. Again they say that the diapsalma signifies a certain interval—as if one speaking stopped and began again at another time—and that the diapsalma signifies this, the interval of time. But this we cannot affirm; for it is not stated that, having spoken these verses of the psalm, he spoke again after another time. Those, however, who have had some acquaintance with the Hebrew readings say this: that it is a rhythm of musical melody, just as in musical matters they speak of rhythms and melodies. These things, then, are not for us to know, but for those who have dealt with the language. In any language, at least, it can be suited to music. And music is nothing other than the rhythm of sounds composed in good rhythm. Sometimes I think I know letters and devote myself to readings. And if we see something in a garden, whatever it is called by the gardener, since we do not know it, we learn it from him—and not already knowing it, we do not disdain to learn, lest from this we remain uneducated. So then, even if we do not know the Hebrew language, yet we have heard that it signifies a musical rhythm according to the Hebrew language. For you have gone before him in blessings of goodness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"τὸν βασιλέα κατὰ πᾶσαν ἑρμηνείαν προέφθασεν ὁ θεὸς ἐν εὐλογίαις χρηστότητος. τὸ \"προέφθασας ἐν εὐλογίαις\" ἴσον ἐστὶν τῷ· \"ἔτι σοῦ λαλοῦντος ἐρῶ· ἰδοὺ πάρειμι\". οἷον, φέρε, εὐχήν τις ἀναπέμπει περὶ τοῦ εὖ διάγειν, περὶ τοῦ ἀρετὴν ἔχειν· λέγει ὅτι· \"ἔτι σοῦ λαλοῦντος\", οὔπω πληρώσαντος τὸν λόγον τῆς εὐχῆς, διὰ τοῦ δοῦναι λέγω παρεῖναι. τὸ \"χρηστότητος\" ὧδε \"ἀγαθότητος\" λαμβάνομεν· πολλάκις γὰρ καὶ τὸ χρηστὸν ὡς ἐπὶ διαβολῇ λαμβάνομεν· \"φθείρουσιν ἤθη χρης τὰ ὁμιλίαι κακαί\", ἀντὶ τοῦ ἐπιπόλαια, εὐήθη. καὶ αὐτὸ μὲν τὸ εὔηθες λαμβάνεται καὶ ἐπὶ ἐπαίνου, ὅταν εὖ τις ἦθος ἔχῃ, καὶ ἐπὶ ἐπιπολαίου. ὡσαύτως καὶ τὸ ἄκακον· \"διὰ\" γὰρ \"τῆς χρηστολογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων\". καὶ ἔτι· \"ἄκακος πιστεύει παντὶ λόγῳ\". ἔθηκας ἐπὶ τὴν κεφαλὴν αὐτοῦ στέφανον ἐκ λίθου τιμίου. ἐὰν περὶ τοῦ ἀνθρώπου τοῦ κυριακοῦ τοῦτο λέγηται, ὁ στέφανος οὗτος ὁ ἐπιτεθησόμενος τῇ κεφαλῇ αὐτοῦ ἐκ λίθων τιμίων πλέκεται, ἤτοι τῶν ἀρετῶν ἢ τῶν ἐχόντων τὰς ἀρετάς. ἐν τῇ πλοκῇ τούτου τοῦ στεφάνου κεῖνται ἐκεῖνοι οἱ λίθοι οἱ ἐποικοδομούμενοι μετὰ χρυσίου καὶ ἀργυρίου ἐπὶ τὸν θεμέλιον Χριστόν. φανερὸν δὲ ὅτι οὐδὲ ὁ χρυσὸς οὐδὲ ὁ ἄργυρος οὐδὲ οἱ λίθοι κατὰ αἴσθησιν λαμβάνονται. ἐὰν δὲ καὶ περὶ ἑκάςτου βασιλέως, ὡς ὁ Ἀβραὰμ ἦν, ὡς οἱ ἄλλοι εἰσὶν ἅγιοι, λέγομεν ὅτι· ὥσπερ ὁ ἄρχων Τύρου, ὅτε εὖ διῆγεν, μετὰ τῶν Χερουβὶν ἐντέθειτο ἐν ὄρει τῷ ἁγίῳ τοῦ θεοῦ, ὅτε \"ἀποσφράγισμα","english":"God anticipated the king in blessings of goodness in every interpretation. The phrase \"you anticipated in blessings\" is equivalent to: \"While you are still speaking, I will say: Behold, I am present.\" For example, suppose someone sends up a prayer about living well, about having virtue; he says that \"while you are still speaking,\" not yet having completed the word of prayer, through giving—I mean—to be present. Here we take \"goodness\" as \"kindness\"; for often even \"kindness\" is taken in a bad sense: \"evil companionships corrupt good morals,\" meaning superficial, simple-minded. And the simple-minded itself is taken both as praise, when someone has a good character, and as superficiality. Likewise also \"guileless\"; for \"through smooth speaking they deceive the hearts of the guileless.\" And again: \"The guileless believes every word.\" You placed on his head a crown of precious stone. If this is said about the Lord's man, this crown that is to be placed on his head is woven from precious stones—either the virtues or those who possess the virtues. In the weaving of this crown lie those stones that are built upon with gold and silver upon the foundation, Christ. And it is clear that neither the gold nor the silver nor the stones are taken in a perceptible sense. But if we also speak about each king, as Abraham was, as the other saints are, we say that just as the ruler of Tyre, when he lived well, was placed with the Cherubim on the holy mountain of God, when \"the seal","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"ὁμοιώσεως\" ἦν καὶ \"στέφανος κάλλους\", οὐκ αἰσθητοῖς λίθοις ἐνδέδετο, ἐκ τῶν τοιούτων̣ λίθων στεφανοῦταί τις. φέρε, ὁ Ἰωσὴφ ἤθλησεν περὶ σωφροσύνης. ἡ σωφροσύνη λίθος τίμιός ἐστιν. αὗται αὐτὸν ἐστεφάνωσαν καὶ τὴν Σωσάνναν καὶ τοὺς μάρτυρας. καὶ ἐπεὶ ἀντακολουθοῦσιν αἱ ἀρεταὶ ἑαυταῖς καὶ ὁ μίαν ἔχων καὶ πάσας ἔχει, ὁ πλεκόμενος στέφανος οὐκ εἷς λίθος ἐστίν. \"ἐκ λίθου\" οὖν \"τιμίου ἔθηκας ἐπὶ τὴν κεφαλὴν αὐτοῦ στέφανον\". πρόσκειται δὲ τὸ \"τιμίου\". τῶν πρὸς τί ἐστιν τὸ τίμιον. τοὺς ὧδε λίθους τούτους, οἷον μαργαρίτας καὶ ὑακίνθους καὶ τὰ ἄλλα, τιμίους λέγομεν, ἐπεὶ καὶ ἄλλοι εἰσὶν λίθοι πρὸς διαφορὰν ἐκείνων. ἐπεὶ τοίνυν καὶ οὗτοι οἱ μεγάλοι λίθοι τὰ εἴδη τῆς ἀρετῆς εἰσιν, ἰδοὺ τίμιοί εἰσιν οὗτοι οἱ λίθοι καὶ πάντων τῶν ἐν κόσμῳ δοκούντων εἶναι ὑπερέχουσιν. καὶ ὅτι οἱ μαθηταὶ τῶν διδασκάλων στέφανοί εἰσιν, ἐδίδαξεν ὁ Παῦλος· \"χαρὰ καὶ στέφανός μου\", προσφωνῶν τῇ ἐκκλησίᾳ τῇ μαθητευσάσῃ αὐτῷ. \"τῇ ἡμέρᾳ ἐκείνῃ ἔσται κύριος σαβαὼθ ὁ στέφανος τῆς ἐλπίδος\". ἡ ὕλη τοῦ στεφάνου τούτου κύριος σαβαώτ ἐστιν· \"ἔσται\" γὰρ \"κύριος σαβαὼτ ὁ στέφανος τῆς ἐλπίδος\". καὶ ἐπεὶ ἐνταῦθά τις ὢν οὔπω δύναται καὶ τελείαν ἔχειν μετουσίαν θεοῦ, ἀλλὰ τότε γενήσεται τοῦτο, ὅταν \"ὁ θεὸς πάντα ἐν πᾶσιν\" γένηται πῦρ τελεῖται τῷ ἐπὶ πᾶσιν, τῷ ἐσχάτῳ ὀρεκτῷ, διὰ τοῦτο στέφανον ἐλπίδος αὐτὸν εἶπεν· εἰ γὰρ τότε γνωσόμεθα αὐτόν, ὅταν ἴδωμεν αὐτὸν καθώς ἐστιν, τότε δὲ καθώς ἐστιν ἰδεῖν αὐτὸν ὁρῶμεν, ὅταν εἰς τὸ τέλος φθάσωμεν, ἐλπίδος ἐστὶν ὁ στέφανος οὗτος. τέως ἐλπίδος ἐστίν, προσδοκώμενός ἐστιν.","english":"of likeness\" and \"a crown of beauty,\" not bound with perceptible stones—it is from such stones that one is crowned. Come, Joseph contended for self-control. Self-control is a precious stone. These crowned him, and Susanna, and the martyrs. And since the virtues follow one another and the one who has one has all, the woven crown is not one stone. \"From a precious stone\" therefore \"you set a crown upon his head.\" And \"precious\" is added. The precious is relative to something. These stones here—for instance, pearls and hyacinths and the rest—we call precious, since there are also other stones, by way of distinction from those. Since, then, these great stones are also the forms of virtue, behold, these stones are precious and surpass all things that seem to be in the world. And that the disciples are crowns of their teachers, Paul taught: \"my joy and crown,\" addressing the church that was his disciple. \"In that day the Lord Sabaoth will be the crown of hope.\" The material of this crown is the Lord Sabaoth; for \"the Lord Sabaoth will be the crown of hope.\" And since one who is here cannot yet have a perfect participation in God, but this will come to be when \"God becomes all in all,\" when he is perfected as fire by the one who is over all, the last object of desire—for this reason he called him a crown of hope. For if we will know him then, when we see him as he is, and we see him as he is when we reach the end, this crown is of hope. For now it is of hope; it is awaited.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"ζῳὴν ᾐτήσατό σε, καὶ ἔδωκας αὐτῷ. ἐλέγομεν ὅτι ὁ σωτὴρ κατὰ τὸν ἄνθρωπον–ἐὰν δὲ \"κατὰ τὸν ἄνθρωπον\" λέγω, μὴ διαίρει αὐτὸν ἀπὸ τοῦ λόγου–, ὅτι \"παράκλητός\" ἐστιν \"πρὸς τὸν πατέρα\". οὐδὲ ὁ λόγος χωρὶς τοῦ ἀνθρώπου οὐδὲ ὁ ἄνθρωπος χωρὶς τοῦ λόγου, ἀλλ' αὐτὸς ὁ κεκραμένος ἐξ ἀμφοτέρων γίνεται παράκλητος καὶ \"ζῶν πάντοτε εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν\" παρακαλεῖ. αἰτεῖται οὖν ζωὴν ἐκείνην ἣν βούλεται ζωογονηθῆναι. δι' αὐτοῦ δὲ ἡ ζωοποίησις γίνεται· \"θανατωθεὶς\" γὰρ \"σαρ12 κὶ ζωοποιηθεὶς δὲ πνεύματι\". καὶ ἡ ψυχὴ τοῦ Ἰησοῦ οὔκ ἐστιν ζωή, ἀλλὰ θεοῦ ἐπ̣ιμετροῦντος καὶ χαριζομένου τὸ ζῆν ἔχει· καὶ πᾶσαι δὲ αἱ ἄλλαι ψυχαί, ὡς ἕκαστον λέγειν· \"ἡ ψυχή μου αὐτῷ ζῇ\". τὸ ζῆν κατὰ ἀθανασίαν ἡ ψυχὴ ἔντιμον ἔχει. τὸ δὲ \"τῷ θεῷ ζῆν\" ἐκ τοῦ ἐφ' ἡμῖν καρποῦται, ὡς τὸ ζῆν πάλιν τῇ ἁμαρτίᾳ ἐκ τοῦ ἐφ' ἡμῖν ἐστιν. μακρότητα ἡμερῶν εἰς αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. πάλιν τὴν μακρότητα τῶν ἡμερῶν οὐ δυνάμεθα ἐπὶ ῥητοῦ λαβεῖν. \"εἰς τὸν αἰῶνα\" δὲ λέγει \"καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος\". αἱ ἡμέραι δὲ αὗται αἱ διδόμεναι καὶ γινόμεναι ὑπὸ ἡλίου, ἐν μόνῳ τούτῳ τῷ αἰῶνι λέγονται. εἴρηται δὲ καί· \"πότε ταῦτα ἔσται, καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας καὶ συντελείας τοῦ αἰῶνος\"; καί· \"ἕως συντελείας τοῦ αἰῶνος τούτου\". καὶ \"ἐν ταῖς ἡμέραις\" τοῦ αἰῶνος ἐὰν λέγουσιν αἱ γραφαί, τοῦ αἰῶνος ἡμέρας λέγου σιν. οὗτος δὲ ὁ αἰτησάμενος μέγας ἐστὶν καὶ οὐ περὶ μικροῦ καὶ ἀδιαφόρου εὐχὴν ἀνέπεμπεν ὥστε καὶ μνημονεύεσθαι τὴν εὐχὴν αὐτοῦ, οὐδὲ περὶ ἡμερῶν τούτων τῶν ἐξ ἡλίου καὶ σελήνης περαινομένων.","english":"You asked life of him, and you gave it to him.\" We were saying that the Savior according to the man—and if I say \"according to the man,\" do not divide him from the Word—that he is \"an advocate with the Father.\" Neither is the Word apart from the man, nor the man apart from the Word, but he himself, having been blended from both, becomes an advocate and, \"living always to intercede for them,\" he pleads. He asks, then, for that life which he wishes to be given life. And through him the giving of life comes about; for he was \"put to death in the flesh but made alive in the spirit.\" And the soul of Jesus is not life, but has the living by God's measuring out and granting it; and all the other souls too, as each one says: \"My soul lives to him.\" The soul has the living in honor according to immortality. But the \"living to God\" is reaped from what is in our power, just as living again to sin is from what is in our power. Length of days for ever and for ever and ever. Again, we cannot take the length of days in a literal sense. \"For ever,\" he says, \"and for ever and ever.\" But these days that are given and come to be by the sun are spoken of in this age alone. And it has been said: \"When will these things be, and what is the sign of your coming and of the consummation of the age?\" And: \"until the consummation of this age.\" And if the Scriptures speak of \"in the days\" of the age, they mean the days of the age. But this one who asked is great and was not sending up a prayer about something small and indifferent, so that his prayer is even remembered, nor about these days that are brought to an end by sun and moon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"ἄλλως τοίνυν ταῦτα θεωρητέον. καὶ ὄφει ὅτι ἐν ταῖς γραφαῖς πολλάκις τὰ τοιαῦτα καὶ διαπίπτει καὶ ὡς ἀδύνατα φαίνεται. \"τίμα\", φησίν, \"τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται καὶ ἔσῃ μακροχρόνιος ἐπὶ τῆς γῆς\". οὐ πάντως δὲ ὁ τιμῶν τοὺς γονέας πολυετὴς ἐν τῇ γῇ μένει. πολλοὶ νεώτεροι μετατίθενται. εἴρηται γοῦν ἐν τῇ Σοφίᾳ Σολομῶνος περὶ τῶν τοιούτων· \"ἡρπάγην, μὴ κακία ἀλλάξῃ σύνεσιν αὐτοῦ ἢ δόλος ἀπατήσῃ ψυχὴν αὐτοῦ\". καὶ λέγει ὅτι· \"ἐν ὀλίγῳ τελειωθεὶς ἐπλήρωσεν χρόνους μακρούς\". καὶ λέγει πολιὰν εἶναι τὴν φρόνησιν καὶ γῆρας τὸν ἀκηλίδωτον βίον. εἰ δὲ ὁ ἀκηλίδωτος βίος γῆράς ἐστιν, οὐκ ἐξ ἡμερῶν δὲ οὗτος συνίσταται, ἀλλ' ἐξ ἀρετῆς, ἑτέρως δεῖ λαβεῖν τὰς ἡμέρας. \"ζωὴν\" οὖν \"ᾐτήσατό σε\", οὐχ ἵνα αὐτὸς ζῇ,\n\nἀλλ' ἵνα ἐκεῖνοι, ὑπὲρ ὧν τὴν δέησιν ἀναφέρει. περὶ τῆς ζωῆς εἴπομεν οὐ τῆς κοινῆς, ἀλλὰ τῆς κατὰ ἀρετήν. ὁ μὴ γνοὺς ἁμαρτίαν μηδὲ ποιήσας αὐτὴν μηδὲ δόλον σχὼν ἐν καρδίᾳ αὐτοῦ, οὐκ εἶχεν νεκρότητα τὴν διαστελλομένην πρὸς τὴν μακαρίαν ζωήν. ὅθεν αἰτούμενος ζωὴν οὐχ ἑαυτῷ ᾐτήσατο, ἀλλ' ἐκείνην θέλει αὐτοῖς δοθῆναι ὑπὲρ ὧν τὴν ἀξίωσιν ἀναφέρει· \"ζῶν\" γάρ ἐστιν \"πάντοτε εἰς τὸ ἐντυγχάνειν ὑπὲρ\" τῶν μελλόντων παρ' αὐτοῦ ζωὴν ἔχειν. \"ζωὴν\" οὖν \"ᾐτήσατό σε, καὶ ἔδωκας αὐτῷ\". πρὸς τὸν θεὸν λέγει ἤτοι ὁ ὑμνῳδὸς ἢ τὸ ἐν αὐτῷ ἅγιον πνεῦμα. μεγάλη δέ ἐστιν μαρτυρία, ὅταν ὁ εὐχὴν ἀναπέμψας λάβῃ τὰ αἰτήματα. ἔδωκας οὖν αὐτῷ αὐτήν, \"μακρότητα ἡμερῶν εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος\". οὐ θέλουσιν ὅλως πολυχρόνιον τὴν κοινὴν ζωὴν ἔχειν οἱ ἅγιοι ἐν τῷ βίῳ τούτῳ.","english":"Therefore these things must be contemplated in another way. And consider that in the Scriptures such things often both fail and appear impossible. \"Honor,\" it says, \"your father and your mother, that it may go well with you and that you may be long-lived upon the earth.\" But the one who honors his parents does not by all means remain many years upon the earth. Many younger people are taken away. Indeed it has been said in the Wisdom of Solomon concerning such people: \"I was snatched away, lest wickedness change his understanding or deceit deceive his soul.\" And it says that \"having been made perfect in a little time, he fulfilled long times.\" And it says that prudence is gray hair and an unspotted life is old age. But if the unspotted life is old age, and this is not constituted from days but from virtue, the days must be understood in another way. \"Life,\" then, \"he asked of you,\" not that he himself might live, but that those for whom he offers the petition might. We spoke of life—not the common life, but the life according to virtue. The one who did not know sin nor commit it nor have deceit in his heart did not have the deadness that is distinguished from the blessed life. Therefore, when asking for life, he did not ask it for himself, but he wishes that life to be given to those on whose behalf he offers the request; for he is \"living always to intercede for\" those who are to receive life from him. \"Life,\" then, \"he asked of you, and you gave it to him.\" The psalmist speaks to God, or the Holy Spirit within him. And it is a great testimony when the one who has sent up a prayer receives the requests. You gave it to him, then—\"length of days forever and forever and ever.\" The saints do not at all wish to have the common life of many years in this world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"ἀμέλει γοῦν \"κάλλιον\", φησίν, \"ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι\". καὶ ἔτι· \"οἴμμοι, ὅτι ἡ παροικία μου ἐμακρύνθη\". \"πάροικος ἐγώ εἰμι ἐν τῇ γῇ\". ὁ ὢν \"πάροικος καὶ παρεπίδημος\" πόθον καὶ σκοπὸν ἔχει ἀποστῆναι τῆς παροικίας, ἵνα κατοικήσῃ ἐν τῷ καταλλήλῳ χωρίῳ. ὥσπερ οὖν οὐ κοινή ἐστιν ζωὴ ἡ ἐνταῦθα δηλουμένη, ἣν καὶ οἱ ἀσεβεῖς ἄνθρωποι ζῶσιν καὶ τὰ ἄλογα ζῷα, οὕτω οὐδὲ \"μακρότητα ἡμερῶν\" πολυχρόνιον λέγει εἶναι ζωήν, ἀλλὰ \"μακρότης ἡμερῶν\", ὡς ὁ τιμήσας τοὺς γονέας πολυχρόνιος ἔσται καὶ μακροήμερος. καὶ ἐν τῷ Δευτερονομίῳ δὲ λέγεται· \"αὕτη ἡ ζωή σου καὶ αὕτη ἡ μακρότης τῶν ἡμερῶν\" τοῦ \"ἀγαπᾶν με κύριον τὸν θεόν σου ἐξ ὅλης καρδίας καὶ ἐξ ὅλης ψυχῆς\". ἰδοὺ καὶ ἡ μακρότης τῶν ἡμερῶν ἡ ὅλῃ ψυχῇ καὶ ὅλῃ δυνάμει καὶ ὅλῳ τῷ πόθῳ ἀγαπῶσα αὐτόν. \"μακρότητα\" οὖν \"ἡμερῶν εἰς τὸν αἰῶνα\". δυνατὸν λαβεῖν περὶ τῆς μακαρίας ζωῆς ταῦτα τῷδε τῷ τρόπῳ· ἔστιν γὰρ ζωή, ἥτις ἡ αὐτή ἐστιν τῇ περὶ θεοῦ γνώσει. ὅτε ἐλέγετο τό· \"αὕτη δέ ἐστιν ἡ αἰώνιος ζωή, ἵνα γιγνώσκουσίν σε τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν\", ἡ ζωὴ αὕτη ἐστὶν ἡ γνῶσις ἡ περὶ πατρὸς καὶ υἱοῦ. καὶ ἔτι· \"ὁ πιστεύων εἰς ἐμὲ ἔχει ζωὴν αἰώνιον\". ὁ πιστεύων εἰς τὸν σωτῆρα οὐ κοινὴν ζωὴν ἔχει. πολυχρονιώτεροι οἱ ἀσεβεῖς πολλάκις εὑρίσκονται τῶν σπουδαίων. ἐκεῖνοι ποθοῦσιν τὴν μακροήμερον ζωὴν ταύτην, ἅτε δὴ οὐδὲν ἕτερον ἀγαθὸν ἢ τὴν τοιαύτην κατάστασιν ἡγοῦνται.","english":"At any rate, he says, \"it is better to depart and be with Christ.\" And further: \"Woe is me, that my sojourning has been prolonged.\" \"I am a sojourner in the land.\" He who is \"a sojourner and a stranger\" has as his desire and aim to depart from his sojourning, in order that he may dwell in the fitting place. Just as, therefore, the life indicated here is not the common life, which even impious men live and irrational animals live, so neither does he call \"length of days\" a long-lasting life, but \"length of days,\" in the sense that the one who honors his parents will be long-lived and of long days. And in Deuteronomy it is said: \"This is your life and this is the length of your days,\" namely to \"love the Lord your God with all your heart and with all your soul.\" Behold, the length of days is the soul that loves him with all its soul and all its strength and all its desire. \"Length of days\" therefore \"forever.\" It is possible to take these things concerning the blessed life in this way: for there is a life which is the same as the knowledge of God. When it was said, \"And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you sent,\" this life is the knowledge concerning the Father and the Son. And further: \"He who believes in me has eternal life.\" He who believes in the Savior does not have the common life. The impious are often found to be longer-lived than the diligent. Those men desire this long-lived life, since in fact they consider nothing else good except such a condition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"ὥσπερ οὖν ἔστιν νῦν ζωὴ ἐπαινετὴ καὶ μέλλουσα, οὕτω καὶ \"μακρότης ἡμερῶν\" εἰς τὸν αἰῶνα τοῦτον, ἵνα τις ἔχει φωτισμὸν μέγαν ἕκαστον δόγμα τῆς ἀληθείας γιγνωσκόμενον καὶ φωτίζον. ἡμέρα ἐπαινετή ἐστιν καὶ ἑκάστη ἀρετὴ πρακτικὴ κατορθουμένη. ἐπεὶ τοίνυν, ὥσπερ τῆς γνώσεως ἐνταῦθα μερικῆς οὔσης διαδέξεται τελεία καὶ παντελὴς γνῶσις, οὕτω καὶ ἐπὶ τῆς πρακτικῆς ἀρετῆς ἑτέρως σπουδαῖοι ἔσονται οἱ ἀπεντεῦθεν κατὰ παρακτικὴν ἀρετὴν δίκαιοι ἀποδειχθέντες–πάλιν γὰρ ἔχουσιν δικαιοσύνην νῦν καὶ μέλλουσαν–, \"μακρότητα ἡμερῶν\" εἰς τὸν αἰῶνα τὸν ὧδε, οὐ ταύτην τὴν κοινήν, ἀλλὰ τὴν ὑπαρχθῆναι δυναμένην, περὶ ἧς λέγουσιν· \"αὕτη ἡ ἡμέρα, ἣν ἐποίησεν ὁ κύριος\"· δεικνύντες γὰρ αὐτὴν εἰρήκασιν. οὐδεὶς δὲ δείκνυσιν τὸ μέλλον, ἀλλὰ τὸ ἤδη παρὸν καὶ ἐνεστηκός. τὸ μέλλον, ὅταν ἔστιν ἐκεῖνος ὁ καιρὸς καθ' ὃν ἔρχεται, οὐκέτι μέλλον ἐστίν. πάλιν καὶ αὐτὸ ὑπὸ δεῖξιν πεσεῖται. οἵως οὖν ἐὰν λάβῃς τὸν βασιλέα κἂν τὸν ἅγιον ἄνδρα κἂν αὐτὸν τὸν ἐκ Μαρίας προεληλυθότα, οὐ περὶ ἐκείνης τῆς ζω14 ῆς ἢ μακρότητος αἰσθητῶν ἡμερῶν εὔχονται, ἀλλὰ τῶν ἤδη εἰρημένων. μακραίωνα ζωὴν λαμβάνουσιν καὶ περὶ ταύτης ἀξίωσιν ἀναπέμπουσιν. ἡ δὲ μακραίων ζωὴ οὐχ ἑνός ἐστιν αἰῶνος ζωή. καταλλήλως δὲ ἑκάστῳ αἰῶνι καὶ τὴν ζωὴν λάμβανε ὁτὲ μὲν ἀρχηγικὴν καὶ εἰσαγωγικήν, ὁτὲ δὲ μεσάζουσαν, ὁτὲ δὲ τελείαν. ἐπερ· μετὰ πάσας ταύτας τὰς λεχθείσας ἡμέρας; –ἕκαστον δόγμα φωτίζον τὴν ψυχήν, ὑπὸ τοῦ ἡλίου τῆς δικαιοσύνης καταλαμπόμενον, ἡμέραν εἰρήκαμεν. μετὰ ταῦτα δὲ τὰ ἐν προκοπαῖς φωτίσματα ἔστιν τις τελεία κατάστασις φωτός.","english":"Just as, then, there is now a life worthy of praise and one that is to come, so also \"length of days\" extends into this age, so that one may have a great illumination, each doctrine of the truth being known and giving light. A praiseworthy day is also each practical virtue when it is accomplished rightly. Since, therefore, just as partial knowledge here will be succeeded by perfect and complete knowledge, so also in the case of practical virtue those who have been shown from here on to be righteous according to active virtue will be earnest in another way—for again they have righteousness now and one that is to come—\"length of days\" into the age here, not this common one, but the one that can be brought into existence, concerning which they say: \"This is the day which the Lord has made\"; for by pointing it out they have spoken. But no one points out what is future, but what is already present and at hand. The future, when that time is present at which it comes, is no longer future. Again, it too will fall under pointing out. In whatever way, then, you take the king, or the holy man, or even the one who has come forth from Mary, they do not pray concerning that life or length of perceptible days, but concerning the things already mentioned. They receive a long-lived life and send up their petition concerning this. But the long-lived life is not the life of a single age. And understand the life in a way corresponding to each age—sometimes foundational and introductory, sometimes intermediate, sometimes perfect. After all these days that have been mentioned—each doctrine illuminating the soul, illumined by the sun of righteousness, we have called a day. And after these illuminations that occur in progressions there is a certain perfect state of light.","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":25,"ref":"p25","source":"ἐκείνη ἡ ἡμέρα οὐ\n\nμεσολαβεῖται ὑπὸ νυκτός, οὐ πλῆθος ἡμερῶν γίνεται. δυνατὸν δὲ καὶ οὕτως λαβεῖν· ἐπεὶ συνάφειαν ἔχουσιν αἱ ἀρεταὶ πρὸς ἑαυτάς–ἑκάστη γὰρ φωτεινή ἐστιν–, μία μακρότης ἡμερῶν γίνεται ἐκ τῆς ἀντακολουθήσεως αὐτῶν, οὐ διακόπτεται. λέγω· ἕκαςτον θεώρημα ἐπιστημονικὸν διῄρηται ἀπὸ τῶν ἄλλων· πολλὰ γὰρ γιγνώσκει ὁ ἐπιστήμων. οἷον, ὡς ἐπὶ ἰατρικῆς εἶναι, χειρουργικὸν θεώρημα, διαιτητικόν, ἐπὶ γραμματικῆς εἶναι, τόδε. ὅταν τις τελειωθῇ, οὐκέτι διάφορα αὐτὰ ἔχει· νῦν μὲν γὰρ οἷόν τέ ἐστιν μᾶλλον ἔχειν τὸ χειρουργικόν, ἔλαττον δὲ τὸ διαιτητικόν. ὅταν δὲ τέλειον ἰατρόν μοι ὑποθῇ καὶ πάντα τὰ θεωρήματα τελείως καὶ ἀνυπερβλήτως ἔχοντα, οὐκέτι διακεχυμένα εἰσὶν οὐδὲ τῇ ὕλῃ ἔχουσιν τὴν διαφοράν. ὑποθοῦ μοι ἄνθρωπον παντελῆ ἔχοντα ὑγίειαν κατὰ τὸ σῶμα. οὐκέτι διαίτης μόνης χρῄζει, οὐ τομῆς. ἀπέβαλεν ἐκεῖνα ὧν ἕνεκα ἔχρῃζεν τούτων, καὶ λοιπὸν ὑγίειαν ἔχει οὐκέτι ποιοῦσαν ἄλλο τι. αὐτοῦ δὲ χάριν ταῦτα πάντα σπουδάζεται. σπουδάζεται δὲ πόθῳ τινὶ ἡ διακατοχὴ αὐτῆς· εἰσὶν γὰρ ὥσπερ ποιοῦντα ὑγίειαν, οὕτω καὶ φυλακτικά, οἷον γυμνάσιον ἢ τοιάδε τροφή. ἐκείνη οὖν ἡ μακραίων ἡμέρα ἀδιάκοπός ἐστιν· ὀψὲ γάρ ποτε παραγίνεται το ὅταν πληρωθῇ τό· \"ἔσται σοι κύριος φῶς αἰώνιον\", ὅτε οὐκέτι ἐκλείπει ὁ ἥλιος \"οὐδὲ ἡ ἀνατολὴ τῆς σελήνης φωτίζει τὴν νύκταν\". οὐ περὶ τῶν αἰσθητῶν δὲ φωστήρων ταῦτα λέγεται· \"εὐθέως\" γὰρ \"μετὰ τὴν θλῖψιν τῶν ἡμερῶν ἐκείνων ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει φῶς αὐτῆς\". ταῦτα δὲ τὰ φῶτα τὰ τοῖς ὧδε φίλα οὐκέτι δώσουσιν·","english":"That day is not interrupted by night, nor does it become a multitude of days. But it is possible to understand it also in this way: since the virtues have a connection with one another—for each of them is luminous—there comes to be one length of days from their mutual succession, and it is not cut off. I mean: each scientific theorem is distinguished from the others; for the man of knowledge knows many things. For instance, to take the case of medicine, there is a surgical theorem, a dietetic one; in the case of grammar, such and such a one. When someone has been perfected, he no longer holds them as separate; for now it is possible to possess the surgical art more and the dietetic less. But when you set before me a perfect physician who possesses all the theorems perfectly and unsurpassably, they are no longer dispersed, nor do they have their difference by reason of matter. Set before me a man possessing complete health in the body. He no longer needs only diet, nor surgery. He has cast off those things for the sake of which he needed these, and for the rest he has health that no longer produces anything else. For its sake all these things are pursued. And it is pursued by some desire for its continuance; for just as there are things that produce health, so also there are things that preserve it, such as exercise or a certain kind of food. That long-lasting day, then, is uninterrupted; for late at some point comes the fulfillment of that which says, \"The Lord shall be to you an eternal light,\" when the sun no longer fails \"nor does the rising of the moon give light to the night.\" But these things are not said about the perceptible luminaries; for \"immediately after the tribulation of those days the sun shall be darkened, and the moon shall not give its light.\" But these lights, which are dear to things here, shall no longer give light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"ἔσται γὰρ ὁ ἥλιος ἑπταπλασίων καὶ ἡ σελήνη ὡς ὁ ἥλιος. καθόλου περὶ τῶν οὐρανῶν εἴρηται ὅτι \"ἀλλαγήσονται\". ὅταν δὲ οὐρανοὺς ἀλλαττομένους λέγῃ, καὶ τοὺς ἐν αὐτοῖς ἀστέρας καὶ φωστῆρας λέγει, ὥσπερ, ἐὰν ἐπὶ γῆς λέγωμεν· \"ἡ γῆ πᾶσα προσκυνεῖ\", τοὺς οἰκοῦντας ἐν τῇ γῇ λέγομεν. \"ᾄσατε τῷ κυρίῳ, πᾶσα ἡ γῆ\". μεγάλη ἡ δόξα αὐτοῦ ἐν τῷ σωτηρίῳ σου. ἐὰν κυρίως τὴν δόξαν λαμβάνωμεν, οὐ τὴν τυχοῦσαν κατάστασιν ἡδίστην δόξαν λέγομεν. οἷον δόξαν οὐ λέγομεν ἀρχὴν ἀνθρω̣πίνην, οὐκ ἀξίωμα· ὅλα γὰρ ταῦτα τὰ δοξάρια ἀνθρώπων μικρολόγων καὶ ἀπειραγάθων ἐστίν. δοκοῦσιν οὖν ἰατροὶ σωτηρίαν ἐπιφέροντες τοῖς ὑγιαζομένοις δόξαν αὐτοῖς περιποιεῖν–δεδόξασται μᾶλλον ὁ ὑγιαίνων παρὰ τὸν κάμνοντα–, ἀλλ' οὐ μεγάλη ἐστὶν ἡ δόξα. ὁμοίως καὶ κυβερνήτης. \"ἐν τῷ σωτηρίῳ\" οὖν τοῦ θεοῦ \"μεγάλη δόξα\" ἐστίν· τὸ γὰρ σωτήριον τοῦτο νοῦ καὶ ψυχῆς ἅπτεται. τῶν δὲ ἐν ἡμῖν πάντων ὁ νοῦς διαφέρει καὶ ἡ ψυχὴ τοῦ σώματος, κἂν ἑτέροις μὴ δοκῇ. δυνατὸν δὲ καὶ αὐτὸν τὸν σωτῆρα σωτήριον εἰπεῖν, ὡς πολλαχοῦ κεῖται· \"εἴδοσαν πάντα τὰ πέρατα τῆς γῆς τὸ σωτήριον τοῦ θεοῦ ἡμῶν\". \"καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ\", ἀντὶ τοῦ \"πᾶς ἄνθρωπος\" ἢ \"πᾶσα αἰσθητικὴ ψυχή\". \"ἐν τῷ\" οὖν \"σωτηρίῳ\" τούτῳ \"μεγάλη ἡ δόξα\" ἐστίν. εἰ καὶ δοκεῖ ἄτιμος εἶναι ὁ θάνατος ὃν ἀνεδέξατο–\"ἐπικατάρατος\" γάρ ἐστιν \"πᾶς ὁ κρεμάμενος ἐπὶ ξύλου\" κατὰ τὸν νόμον–, ἀλλ' ἴσχυσεν δόξαν τοσαύτην λαβεῖν ἡ δοκοῦσα ἀτιμία ἐκ τοῦ σκοποῦ τῆς σωτηρίας, ὅτι σωτηρία γέγονεν οὐ θρεμμάτων, οὐκ ἀνθρώπων ἁπλῶς, ἀλλὰ ψυχῆς καὶ νοῦ καὶ πνεύματος, ὡς γράφει Παῦλος·","english":"For the sun will be sevenfold and the moon like the sun. It has been said universally about the heavens that \"they will be changed.\" And when he says that the heavens are changed, he means also the stars and luminaries in them, just as, if we say on earth, \"the whole earth worships,\" we mean those who dwell on the earth. \"Sing to the Lord, all the earth.\" Great is his glory in your salvation. If we take glory in its proper sense, we do not call any random condition a most pleasant glory. For example, we do not call human office glory, nor rank; for all these little glories belong to petty and inexperienced men. Physicians, then, seem to bring salvation to those who are healed and to procure glory for themselves—the healthy man is more glorified than the sick—but it is not great glory. So too a helmsman. \"In the salvation,\" then, \"of God great glory\" is found; for this salvation touches the mind and the soul. Of all things in us, the mind differs, and the soul differs from the body, even if it does not seem so to others. But it is possible to call the Savior himself salvation, as it is written in many places: \"All the ends of the earth have seen the salvation of our God.\" \"And all flesh shall see the salvation of God,\" instead of \"every man\" or \"every sentient soul.\" \"In this salvation,\" then, \"great is the glory.\" Even if the death he accepted seems to be without honor—for \"cursed is everyone who hangs on a tree\" according to the law—nevertheless that which seemed dishonor was able to receive such great glory from the purpose of salvation, because salvation has come not for cattle, not for men simply, but for soul and mind and spirit, as Paul writes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"\"ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα\". ἡ δοκοῦσα οὖν ἀτιμία δόξα ὑπερβάλλουσά ἐστιν. ὑπομνῆσαι θέλω νόημα. ὅτε εἰς τὸ εὐαγγέλιον ἔλεγον, εἰς τὸ χωρίον ἐκεῖνο τό· \"ὁ πιστεύων εἰς ἐμὲ τὰ ἔργα ἃ ἐγὼ ποιῶ ἐκεῖνος ποιήσει, καὶ μείζονα τούτων ποιήσει\", πρὸς ἑτέροις καὶ αὕτη ἡ ἑρμηνεία ἀποδέδοται· ἐὰν τὴν ἀναλογίαν τοῦ ποιοῦντος σκοπήσῃς, καὶ τὰ μεγάλα μικρά ἐστιν· ὡς πρὸς τὸν θεὸν μικρά ἐστιν. οὐ πεποιήκασιν δὲ οἱ ἀπόστολοι αἰσθητὰ ἔργα ὑπὲρ τὰ τοῦ σωτῆρος. ὁ σωτὴρ Λάζαρον ἤγειρεν τεταρταῖον ἤδη ἐν τῷ θανάτῳ ὄντα καὶ ἐγγὺς τοῦ διαλυθῆναι καὶ ἤδη εἰς τὸ ὄζειν ἐφθακέναι. οὐδὲν τοιοῦτο πεποίηκαν οἱ ἀπόστολοι. ἀπὸ γενετῆς τυφλὸν εἰς ὄψιν ἤγαγεν Ἰησοῦς. ἐὰν δὲ σκοπήσῃς ταῦτα τὰ ἔργα τοῦ\n\nσωτῆρος, μικρά ἐστιν ὡς πρὸς τὸ πεποιηκέναι τὴν λογικὴν οὐσίαν, τοὺς οὐρανούς, τὰς ψυχάς. τὰ δὲ τῶν ἀποστόλων, κἂν καταδεέστερα ἦσαν τῶν τοῦ σωτῆρος, ἐπεὶ ὑπὲρ δύναμιν τὴν αὐτῶν ἐστιν, μᾶλλον μείζονα λέγονται ὧν ὁ σω̣τὴρ̣ πεποίηκεν· τούτων γὰρ μείζονα οὐκ ἠδύναντο ποιῆσαι. Ἰησοῦς δὲ καὶ πεποίηκεν καὶ ἀεὶ ποιεῖ. καὶ ὁ ἀπόστολος δέ· \"τὸν\" γὰρ \"ἐλαττούμενον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου\". ἠλαττώθη διὰ τὸ πάθημα τοῦ θανάτου, ἀλλὰ \"δόξῃ καὶ τιμῇ\" ἐστέφθη. ἡ ἐλάττωσις δόξα̣ν̣ ἤγαγεν, καὶ μεγίστην γε ἤγαγεν. \"λογίζομαι\" δὲ \"ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν ἀποκαλύπτεσθαι δόξαν\". τὰ παθήματα δὲ τοῦ Χριστοῦ ἐκεῖνά ἐστιν̣ ἃ πεπόνθασιν οἱ μιμηταὶ αὐτοῦ, αὐτοῦ πρότερον παθόντος. \"μεγάλη\" οὖν ἡ δόξα αὐτοῦ\".","english":"Your spirit and soul and body be preserved whole.\" The apparent dishonor, then, is an exceeding glory. I wish to remind you of a thought. When I spoke about the Gospel, about that passage—\"The one who believes in me will do the works that I do, and greater than these will he do\"—among other things this interpretation also has been given: if you consider the proportion of the one who does them, even the great things are small; as compared with God, they are small. But the apostles did not perform sensible works greater than those of the Savior. The Savior raised Lazarus, who was already four days in death and near to dissolution and had already reached the point of stinking. The apostles did nothing of the sort. Jesus brought a man blind from birth to sight. But if you consider these works of the Savior, they are small as compared with his having made the rational nature, the heavens, the souls. And the works of the apostles, even if they were inferior to those of the Savior, since they are beyond their own power, are rather called greater than what the Savior did; for they could not do greater than these. But Jesus both has done and always does. And the apostle says: \"We see Jesus, who was made lower through the suffering of death.\" He was made lower through the suffering of death, but he was crowned \"with glory and honor.\" The lowering brought glory, and it brought the greatest glory. And \"I reckon that the sufferings of the present time are not worthy to be compared with the glory that is to be revealed.\" And the sufferings of Christ are those which his imitators have suffered, he having suffered first. \"Great,\" then, \"is his glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"κἂν σταυρὸς ᾖ, κἂν θάνατος, ἐὰν τὸν σκοπὸν τῆς σωτηρίας καὶ τὸν σῴζοντα ἴδῃς, μεγάλη τίς ἐστιν. οὐ μεγάλη δέ ἐστιν ἡ τῶν ἄλλων. ἀμέλει γοῦν ἔσ̣θ' ὅτ̣ε̣ εἶχον τὴν δόξαν, ἐνίων δὲ καὶ ἀπέβη ἡ δόξα ἔτι ζώντων. οὕτω γοῦν ἤκουσα καὶ τοῦ ἐν̣ Ἰσαίᾳ λεγομένου· \"καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον\". \"ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη καὶ πλῆθος εἰρήνης ἕως οὗ ἀνταναιρεθῇ ἡ σελήνη\". τὴν εἰρήνη̣ν σκόπει τὴν ἀνατείλασαν· μέχρι γὰρ συντελείας κρατεῖ· οὐδὲν γὰρ ἕτερον ἡ ἀνταναίρεσις τῆς σελήνης δηλοῖ ἢ τὴν συντέλειαν, ὅτε \"ὁ ἥλιος σκοτισθήσεται καὶ ἡ σελήνη οὐ δώσει φῶς αὐτῆς\". οὐκ ἐν ἑνὶ ἔθνει ἐστὶν ἡ εἰρήνη, οὐκ ἐπὶ γῆς μόνης· \"εἰρηνοποίησεν\" γὰρ \"διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ\" οὐ \"τὰ ἐπὶ γῆς\" μόνα, ἀλλὰ καὶ \"τὰ ἐν οὐρανοῖς\". δόξαν καὶ μεγαλοπρέπειαν ἐπιθήσεις ἐπ' αὐτόν. ἡ δόξα καὶ ἡ μεγαλοπρέπεια ἐπιτίθεται ἐπ' αὐτὸν μετὰ τῆς δόξης ταύτης τῆς μεγάλης τῆς ὑπαρξάσης ἐν τῷ σωτηρίῳ αὐτοῦ. καὶ μεγαλοπρέπειά ἐστιν πράγματα καὶ σπουδάσματα ἐν οἷς ὑπάρχει τὸ πρέπον. τὰ ἔργ̣α τὰ ἐξ ἀρετῆς γινόμενα πρεπόντως γίνεται. πολλὰ δὲ οὐκ ἀνθρώποις δοκεῖ π̣ρεπόντως γίνεσθαι, οὔκ εἰσιν δὲ ἀληθῶς πρέποντα· ὡς καὶ περὶ δόξης εἴρηκα, ὅτι ἔστιν ἀξιώματα καὶ δοξάρια οὐκ ὄντα τοιαῦτα, οἷα νομίζουσιν αὐτὰ οἱ ἄνθρωποι, ἀλλ' ὑπε̣λήφθη αὐτοῖς τοιαῦτα. μεγαλοπρέπειαν οὖν λέγουσιν οἷον–τέως ἀπὸ τοῦ ῥητοῦ λάβε, τῆς ἱστορίας, τὴν ἔννοιαν·","english":"Even if it be a cross, even if it be death, if you see the goal of salvation and the one who saves, it is something great. But the glory of others is not great. At any rate, they sometimes had the glory, and for some the glory departed even while they were still alive. Thus, then, I heard also what is said in Isaiah: \"And of his peace there is no limit.\" \"In his days righteousness shall rise up, and abundance of peace, until the moon be taken away.\" Look at the peace that has risen; for it holds until the consummation. For the taking away of the moon signifies nothing other than the consummation, when \"the sun shall be darkened and the moon shall not give its light.\" Peace is not in one nation, not on earth only; for \"he made peace through the blood of his cross,\" not only \"the things on earth\" but also \"the things in the heavens.\" Glory and majesty you shall put upon him. Glory and majesty are put upon him together with this great glory that existed in his saving work. And majesty consists in deeds and pursuits in which what is fitting is present. The works that come from virtue are done fittingly. But many things do not seem to men to be done fittingly, yet they are not truly fitting; as I have also said about glory, that there are dignities and little glories that are not such as men think them to be, but they were supposed by them to be such. So they speak of majesty—for now, take the sense from the literal text, from the history.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"εἰσὶν ἀγωνοθέται, καὶ ἐὰν ὦσιν μικρολόγοι, ἐλαττου῀̣σ̣ιν τοὺς ἀγῶνας καὶ τὰ ἀναλώματα ἀπὸ μικρᾶς προαιρέσεως, καὶ δοκοῦσιν καὶ τὸ πρ̣έπ̣ο̣ν ποιεῖν τῷ ἀθλοθέτῃ, μικρῶς δὲ αὐτὸ ποιοῦσιν, καὶ λέγονται οὗτοι μικροπρεπεῖς· οὔκ εἰσιν γὰρ ὑπερβάλλοντες ὡς μηδενὸς ἐλάττω ἐν τῷ πρέπειν εὑρεθῆναι τῶν πρὸ αὐτῶν ἀγωνοθετῶν. αὕτη οὖν μεγαλοπρέπεια λέγεται, ὅταν ἐν τῷ πρεπόν̣τως γενομένῳ μέγεθος ᾖ. τότε δὲ μάλιστα μεγαλοπρέπειά ἐστιν, ὅτε μὴ ἄλλου τιν̣ὸς ἕνεκα, ἀλλ' αὐτοῦ χάριν τὸ πρέπον ἐστίν. φέρε δὲ εἰπεῖν, ἐάν τις πλούσιος ὢν̣ ἐν μικροῖς πράγμασιν καὶ μικραῖς πανηγύρεσιν μεγάλα ἀναλίσκῃ, οὔκ ἐστιν οὗτος μεγαλοπρεπής. ὑπερβολή ἐστιν μεγαλοπρεπείας, ὡς λέγομεν τὴν θρασύτητα ὑπερβολὴν εἶναι ἀνδρείας καὶ δεισιδαιμονίαν ὑπερβολὴν εὐσεβείας. οἷον συνκυβευταῖς τις ποιείτω ἄριστον καὶ ἀναλισκέτω ὅσα οὐκ ἀναλίσκει ἄλλος ἐν γάμοις. οὗτος οὐ μεγα̣λοπρεπής ἐστιν. κενοδοξίας χάριν γίνεται. ἡ δὲ μεγαλοπρέπεια οὐ κενοδοξίας χάριν γ̣ίνεται. ἐκ τῶν αἰσθητῶν χειραγωγούμενοι ἔλθωμεν εἰς τὰ περὶ ὧν ὁ λόγος· τὸ πρέπον ὁ σωτὴρ ἐν μεγάλοις εἰργάσατο. καὶ ὁ δίκαιος μὲν ἄνθρωποις ἐν μεγάλοις τὸ πρέπον δείκνυσιν. τί μεῖζόν ἐστιν τοῦ σῶσαι τὴν οἰκουμένην, τοῦ εἰρηνοποιῆσαι οὐ τὰ ἐπίγεια μόνα, ἀλλὰ καὶ τὰ ἐπουράνια; τί μεῖζόν ἐστιν τοῦ κατορθῶσαι ἐκεῖνο ἐφ' ᾧ τὰ ἐπουράνια, τὰ ἐπίγεια, τὰ καταχθόνια κλίνουσιν γόνυ τῷ σωτῆρι εἰς δόξαν θεοῦ πατρός; αὕτη ἡ δόξα μεγαλοπρέπειά ἐστιν καὶ συνγένει αν ἔχει πρὸς εὐπρέπειαν. καὶ περὶ αὐτοῦ οὖν τοῦ θεοῦ λέγεται ὅτι· \"ὁ κύριος ἐβασίλευσεν, εὐπρέπειαν ἐνεδύσατο\".","english":"There are contest-directors, and even if they are petty, they diminish the contests and the expenditures out of a small disposition, and they seem to do what is fitting for the prize-giver, but they do it in a small way, and these are called petty; for they are not surpassing, so as to be found inferior to none of the contest-directors before them in fitness. This, then, is called magnificence, when in what is done fittingly there is greatness. And then especially is it magnificence, when the fitting thing is not for the sake of something else, but for its own sake. Come, let us say: if someone who is rich in small matters and small festivals spends greatly, this one is not magnificent. It is an excess of magnificence, as we say that recklessness is an excess of courage and superstition an excess of piety. For example, let someone prepare a banquet for gamblers and spend as much as no one else spends at a wedding. This one is not magnificent. It happens for the sake of vainglory. But magnificence does not happen for the sake of vainglory. Led by the hand from perceptible things, let us come to the matters about which the word is. The Savior accomplished the fitting thing in great matters. And the righteous man shows the fitting thing in great matters. What is greater than to save the inhabited world, than to make peace not only of earthly things but also of heavenly things? What is greater than to set right that for which heavenly things, earthly things, and things under the earth bend the knee to the Savior to the glory of God the Father? This glory is magnificence and has kinship with comeliness. And about God himself it is said: \"The Lord has reigned, he has clothed himself with comeliness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"ἡ εὐπρέπεια αὕτη καὶ ἡ μεγαλοπρέπεια ταὐτόν ἐστιν. τίνι ἔπρεπεν σῶσαι τοὺς ἀνθρώπους ἢ τῷ ἁμαρτίαν μὴ ἐσχηκότι; οὐκ ἔσχεν\n\nἁμαρτίαν εἰδὼς ὅτι καλόν ἐσ̣τιν τὸ ἀπέχεσθαι ἁμαρτίας, τὸ δικαιοσύνην ἔχειν, καλόν ἐστιν τὸ λοιδορούμενον μ̣ὴ ἀντιλοιδορεῖν, τὸ μὴ ἀμύνεσθαι τοὺς κακωτικῶς διατιθέντας. \"πάσχων\", φησίν, \"οὐκ ἠπείλει\". οὐ μόνον οὐκ ἐποίει τὰ ἀντάξια, ἀλλὰ οὐδὲ ἠπείλει. ἀπειλὴ δέ ἐστιν προαναφώνησις φοβερῶν. ὅταν μέντοι μηκέτι προαναφώνησις ᾖν, ἀλλ' ἐκβάσεως τύχῃ, οὐκέτι ἀπειλή ἐστιν. \"δόξαν\" οὖν \"καὶ μεγαλοπρέπειαν ἐπιθήσεις ἐπ' αὐτόν\". εὖ δὲ καὶ τὸ φάναι \"ἐπιθήσεις\". πρὸς ἑτέρῳ κειμένῳ καὶ τοῦτο ἐπιτίθεται· οὐ γὰρ νῦν μόνον ὅτε ἐπεδήμησεν, ἤρξατο τὴν δόξαν ταύτην καὶ τὴν μεγαλοπρέπειαν ἐν τοῖς λογικοῖς θεῖναι, ἀλλ' ἑκάστοτε καὶ πανταχοῦ ὡς ἐνεδέχετο ἐποίει τοῦτο. προσθήκη δὲ γέγονεν ἡ διὰ τῆς ἐπιδημίας δόξα καὶ μεγαλοπρέπεια οἷον διὰ τοῦ σταυροῦ. ὅτι δώσεις αὐτῷ εὐλογίαν εἰς αἰῶνα τοῦ αἰῶνος. οὕτως ὡς εἰρήκαμεν περὶ τῆς ζωῆς· οὐχ ἵνα αὐτὸς αὐτὴν ἔχῃ –ἔχει γὰρ αὐτήν–, ἀλλ' ἵνα οἱ πλησιάζοντες αὐτῷ, οἱ περὶ τὰ μαθήματα αὐτοῦ γινόμενοι ἔχωσιν ταύτην. διαστέλλεται δὲ αὕτη ἡ \"εἰς τὸν αἰῶνα τοῦ αἰῶνος\" εὐ λογία πρὸς τὴν δοκοῦσαν ἐν θνητοῖς εὐλογίαν εἶναι· λέγεται γάρ ποτε καὶ αὕτη εὐλογία· \"ὅτι ἐν τῇ ζωῇ αὐτοῦ ἡ ψυχὴ αὐτοῦ εὐλογισθήσεται, ἕως αἰῶνος οὐκ ὄψεται φῶς\". οὐκ ὄψεται τὸ φῶς, κἂν λαμπρὰ δοκῇ νῦν ὁρᾶν. οὐκ ἔχει παράμονον ταύτην τὴν εὔκλειαν. αἱ εὐλογίαι οὖν αἱ πνευματικαὶ αἱ διδόμεναι ἐν τοῖς ἐπουρανίοις αἱ αὐταί εἰσιν ταύτῃ τῇ \"εἰς τὸν αἰῶνα τοῦ αἰῶνος\" μενούσῃ·","english":"This splendor and this magnificence are the same thing. To whom was it fitting to save human beings except to the one who had no sin? He had no sin, knowing that it is good to abstain from sin, that it is good to have righteousness, that it is good not to revile in return when reviled, not to avenge oneself on those who treat one maliciously. \"While suffering,\" he says, \"he did not threaten.\" Not only did he not do the things of equal measure, but he did not even threaten. A threat is a prior declaration of fearful things. Yet when it is no longer a prior declaration but has met with an outcome, it is no longer a threat. \"Glory\" then \"and magnificence you will place upon him.\" And well does it say \"you will place.\" This is placed in relation to another thing that lies before him; for not only now, when he came among us, did he begin to place this glory and magnificence among rational beings, but on every occasion and everywhere he did this as far as was possible. And the glory and magnificence that came through his coming among us became an addition, as it were through the cross. That you will give him blessing forever and ever. In this way, as we have said concerning life: not so that he himself might have it—for he has it—but so that those who draw near to him, those who occupy themselves with his teachings, might have it. And this blessing \"forever and ever\" is distinguished from the blessing that seems to be among mortal things; for this too is at some point called a blessing: \"For in his life his soul will be blessed; until eternity he will not see light.\" He will not see the light, even if he seems now to see splendid things. He does not have this renown as something abiding. The spiritual blessings, then, which are given in the heavenly places, are the same as this blessing that abides \"forever and ever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"εἰ γάρ τις εὐλογίαν νομίζοι τὸ πλοῦτον εἰληφέναι, οὐκ ἔχει αὐτὴν \"εἰς τὸν αἰῶνα τοῦ αἰῶνος\"· σ̣υ̣ν̣απέρχεται γὰρ τῇ ζωῇ τῇ ὑλικῇ. δυνατὸν δὲ χαριέντως καὶ ἠθικῶς εἰπεῖν ὅτι· ὁ ἔχων πλοῦτον ἐὰν οὕτως αὐτὸν ἀναλίσκῃ ὥστε εὑρεῖν καὶ μετὰ ταῦτα δόξαν, περὶ ἧς λέγει· \"τοῖς πλουσίοις τοῦ αἰῶνος τούτου παράγγελλε μὴ ὑψηλὰ φρονεῖν\". εἶτα λέγει· \"ἀποθησαυρίζοντες ἑαυτοῖς θεμέλιον καλῶν ἔργων\", ἡ τούτου εὐλογία μένει \"εἰς τὸν αἰῶνα τοῦ αἰῶνος\". τὰ δὲ πραχθέντα ἐκ τοῦ πλούτου ἀκαθαίρετα μένει. ὡσαύτως καὶ ἐπὶ τῶν ἀ´̣λ̣λων· ἐὰν ἐπὶ σωφροσύνῃ–τῇ ἀληθῶς σωφροσύνῃ– δοξάζηται καὶ εὐλογῆται, παραμένουσαν αὐτὴν ἔχει \"εἰς τὸν αἰῶνα τοῦ αἰῶνος\". εἰ δέ τις ἐπὶ ὑποκρίσει ἀρετῇ νομίζει εὐλογεῖσθαι, καταλυομένην αὐτὴν ἔχει· ἐκλαμψάσης γὰρ τῆς ἀληθείας καὶ τῶν πραγμάτων οὕτω φανέντων ὡς ἔχουσιν φύσεως λύεται ἡ κατ' ὑπόλημψιν εὐλογία. ἐνίοτε καὶ κίνδυνον προξενεῖ. εὐφρανεῖς αὐτὸν ἐν χαρᾷ μετὰ τοῦ προσώπου σου. δοκεῖ ἀμφίβολος εἶναι ἡ λέξις· τὸ μὲν γὰρ ὑπ' αὐτῆς σημαίνεται· \"εὐφρανεῖς αὐτὸν ἐν χαρᾷ μετὰ τοῦ προσώπου σου\"· εὐφραίνων τὸ πρόσωπόν σου εὐφρανεῖς κἀκεῖνον. ἢ ἀμφότερα εὐφραίνει ἐκεῖνον· εὐφρανεῖς αὐτὸν ἐν χαρᾷ καὶ τὸ πρόσωπόν σου σύν σοι εὐφρανεῖ αὐτόν. τοιαύτη τις καὶ ἐν τῷ Ἰσαίᾳ φέρεται λέξις· \"καὶ κύριος κύριος ἀπέστειλέν με καὶ τὸ πνεῦμα αὐτοῦ\". οἱ μὲν οὕτω λαμβάνουσιν· \"ἀπέστειλέν με κύριος, ἀπέστειλέν με δὲ καὶ τὸ πνεῦμα αὐτοῦ\". καὶ λέγουσιν τὴν ἀποστολὴν τοῦ σωτῆρος τὴν κατὰ τὴν ἐπιδημίαν καὶ ἀπὸ τοῦ πατρὸς καὶ τοῦ ἁγίου πνεύματος γεγονέναι· εἴρηται γάρ·","english":"For if someone should consider it a blessing to have received wealth, he does not have it \"forever and ever,\" for it passes away together with material life. But it is possible to say, elegantly and in a moral sense, that one who has wealth, if he spends it in such a way as to find glory even after this—the glory of which it says, \"Charge the rich of this age not to be haughty\"—then it says, \"storing up for themselves a foundation of good works,\" the blessing of this remains \"forever and ever.\" And the things done from wealth remain indestructible. Likewise also in the case of other things: if one is glorified and blessed for self-control—the true self-control—he has it remaining \"forever and ever.\" But if someone thinks he is blessed for virtue by hypocrisy, he has it being dissolved; for when the truth shines forth and things appear as they are by nature, the blessing based on supposition is dissolved. Sometimes it even brings danger. You will gladden him with joy with your face. The expression seems to be ambiguous; for one meaning is signified by it: \"You will gladden him with joy with your face\"—by gladdening your face you will gladden him also. Or both gladden him: you will gladden him with joy, and your face together with you will gladden him. Some such expression is also found in Isaiah: \"And the Lord, the Lord, has sent me, and his Spirit.\" Some take it thus: \"The Lord has sent me, and his Spirit has also sent me.\" And they say that the sending of the Savior at his coming was from both the Father and the Holy Spirit; for it is said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"\"πνεῦμα κυρίου ἐπελεύσεται ἐπὶ σέ\", πρὸς τὴν κυοῦσαν αὐτὸν ἢ κυοφορήσουσαν, \"καὶ δύναμις ὑψίστου\". ἴδε· δοκεῖ ὧδε ἀπεστάλθαι ἀπὸ τοῦ πατρὸς καὶ τοῦ ἁγίου πνεύματος. ἄλλοι δὲ οὕτως ἀναγιγνώσκουσιν, καὶ κρείττω ἐστὶν αὕτη ἡ ἀνάγνωσις· \"καὶ κύριος κύριος ἀπέστειλέν με· ἀπέστειλεν δὲ καὶ τὸ πνεῦμα αὐτοῦ\"· ὁ πατὴρ τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα. ἡ δὲ πρότερον ἐκδοχὴ τοῦτο λέγει, ὅτι ὁ πατὴρ καὶ τὸ πνεῦμα τὸ ἅγιον ἀπέστειλαν τὸν υἱόν. ἕκαστος δὲ κατάλληλον ἑαυτῷ νόησιν πρὸς τὴν ἀνάγνωσιν δέχεται, ὡς ἤδη ἐλέχθη. καὶ ἐνταῦθα οὖν πρόσωπόν ἐστιν τοῦ κυρίου τοῦ ἐνταῦθα λεγομένου. ἐστὶν δὲ ὁ υἱὸς ἡ εἰκὼν αὐτοῦ, \"ὁ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ\". περὶ τοῦ οὖν ἀναλημφθέντος προσ ώπου ὑπὸ τοῦ σωτῆρος καὶ παντὸς δικαίου λέγεται ὅτι· \"εὐφρανεῖς αὐτὸν ἐν χαρᾷ μετὰ τοῦ προσώπου σου\", ὅταν γὰρ ἔλθῃ ὁ υἱός καὶ ὁ\n\nπατήρ, καὶ ἑωρακώς τις τὸν χαρακτῆρα εὐθέως ἴδῃ καὶ τὸν οὗ ἐστιν ὁ χαρακτήρ· \"ὁ\" γὰρ 19 \"ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα\". ἡ εὐφροσύνη ὑπὸ θεοῦ γίνεται καὶ τοῦ προσώπου αὐτοῦ. δυνατὸν δὲ καὶ οὕτως ἐκλαβεῖν· \"εὐφρανεῖς αὐτὸν ἐν χαρᾷ μετὰ τοῦ προσώπου σου\". λοιπὸν περὶ παντὸς δικαίου τοῦτο λέγει· τὸ γὰρ σὸν πρόσωπον, καθ' ὃν \"κατ' εἰκόνα καὶ ὁμοίωσιν\" γέγονεν, ἀναδειχθήσεται αὐτοῦ. καὶ λέγω· τὰ συνβεβηκότα κἂν χωριστὰ ᾖ, συνύπαρκτα πολλάκις γίνεται ταῖς οὐσίαις· οἷον τὸ χρῶμα· μὴ γὰρ πρῶτον κτίζεται τὸ σῶμα, εἶτα χρώννυται· κεχρωσμένον κτίζεται, καὶ ὅμως λέγομεν, ὅτι τῶν συμβαινόντων καὶ ἀποσυμβαινόντων ἐστὶν τὸ χρῶμα ἐν τισίν.","english":"The Spirit of the Lord will come upon you,\" referring to her who conceived him or will conceive him, \"and the power of the Most High.\" See: here it seems they have been sent from the Father and the Holy Spirit. But others read it thus, and this reading is better: \"and the Lord, the Lord, has sent me; and his Spirit has also sent\"—the Father sent the Son and the Holy Spirit. The former interpretation says this, that the Father and the Holy Spirit sent the Son. But each receives a meaning suited to himself in accordance with the reading, as has already been said. And here, then, there is a person of the Lord who is spoken of here. And the Son is his image, \"the express stamp of his substance.\" Concerning the person, then, who was taken up by the Savior and every righteous man, it is said: \"You will gladden him with joy with your face,\" for when the Son comes and the\n\nFather, and one who has seen the stamp immediately sees also him whose stamp it is; for \"he who has seen me has seen the Father.\" The gladness comes from God and from his face. But it is possible to understand it also in this way: \"You will gladden him with joy with your face.\" Henceforth he says this concerning every righteous man; for your face, according to which he has come to be \"according to image and likeness,\" will be displayed in him. And I say: accidents, even if they are separable, often come to exist together with substances; for example, color. For the body is not first created and then colored; it is created colored, and yet we say that color is among the things that befall and depart in certain cases.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"\"ἐν τισὶν\" δὲ προσέθηκα, ἐπεὶ τῶν αἰσθητῶν ἐπὶ τῇ χιόνι οὐδὲ ἐπιγίνεται οὐδὲ ἀπογίνεται· οὐδὲ ἡ ὑγρότης τῷ ὕδατι ἐπιγίνεται· οὐσιώδη γάρ ἐστιν. ἐπεὶ τοίνυν ἀγαθὸν τὸ λογικὸν ἀρχῆθεν γέγονεν, οὐχ οὕτως ἐστὶν ἀγαθὸν ὡς ὁ θεός· οὐ γὰρ κατ' οὐσίαν, ἀλλὰ καθ' ἕξιν καὶ διάθεσιν ἀγαθός ἐστιν. κἂν γέγονεν τοίνυν ὁ ἄνθρωπος \"κατ' εἰκόνα καὶ ὁμοίωσιν\", χωριστόν ἐστιν τοῦτο ὃ ἔχει εἶδος ἀποβαλλόμενον καὶ ἀναλαμβανόμενον. πλὴν ὅτε θεὸς σῴζει, πᾶσα εἰκὼν οἰχήσεται. αὕτη δὲ ἀναδειχθήσεται ἐν τῷ σωθέντι. ὅτι ὁ βασιλεὺς ἐλπίζει ἐπὶ κύριον. ὁ βασιλεὺς οὗτος ἐλπίζει ἐπὶ κύριον. ἐλπίζει ὅτι σωτηρία ἔσται ἐκείνοις, ὑπὲρ ὧν ἐλήλυθεν παθεῖν. οὐκ ἀμφίβολον ἔχει τὸ τέλος τοῦ σπουδαζομένου, ἀλλὰ ἐλπίζει ἀμεταθέτως· \"ἐν\" γὰρ \"τῷ ἐλέει τοῦ ὑψίστου οὐ σαλεύεται\". οὐ διαπίπτει οὖν αὐτοῦ ἡ ἐλπίς. καὶ λέγω παράδειγμα, τάχα δὲ βίαιόν ἐστιν· οὐδεὶς τὰ παρόντα ἐλπίζει. ὁ ὑγιαίνων οὐκ ἐλπίζει ὑγιασθῆναι, ὁ πλουτῶν οὐκ ἐλπίζει πλουτῆσαι. τῶν μελλόντων οὖν ἐστιν. ἡ ἐλπὶς καὶ ἡ προσδοκία ταὐτόν ἐστιν. γένος ἐστὶν τῆς ἐλπίδος ἡ προσδοκία· ἐλπὶς γοῦν ἐστιν προσδοκία ἀγαθῶν παρὰ θεοῦ. τῶν οὖν μελλόντων τὰ μὲν ἐνδεχομένην ἔχει τὴν ὕπαρξιν, ὥστε δυνηθῆναι γενέσθαι καὶ μὴ γενέσθαι ὡς τὰ ὁπότερ' ἔτυχεν, τὰ δὲ πάντως ἐκβήσεται· οἷον ὃ λέγω ἐπιστημονικῶς, κατ' εἰκόνα, ὅτι μετὰ τοσήνδε περίοδον ἔκλειψις ἔστιν τοῦ ἡλίου. ἐλπίζει ταύτην μόνος ὁ ἐπιστήμων· ὁ γὰρ ἄλλος ὅλως οὐκ οἶδεν, εἰ γίνεται ἢ οὐ γίνεται. ὑπομνῆσαι καλὸν τοῦτο ὅτι τέσσερά ἐστιν τὰ προβλήματα· δύο ἁπλᾶ καὶ δύο σύνθετα. ἁπλᾶ μὲν τὸ ὅτι ἔστιν καὶ τί ἐστιν.","english":"But I added \"in some,\" since in the case of perceptible things, neither does [moisture] come upon snow nor depart from it; nor does wetness come upon water, for these are essential properties. Since, therefore, the rational being was good from the beginning, it is not good in the same way as God; for it is good not by essence but by state and disposition. And even if man has come to be \"according to image and likeness,\" this form which he has is separable, being lost and recovered. Except that when God saves, every image will depart, and this one will be displayed in the one who is saved. For the king hopes in the Lord. This king hopes in the Lord. He hopes that salvation will come to those for whom he has come to suffer. He does not have the outcome of his endeavor in doubt, but he hopes unchangeably; for \"in the mercy of the Most High he shall not be shaken.\" His hope, then, does not fail. And I offer an example, though perhaps it is forced: no one hopes for things that are present. The healthy man does not hope to be healed; the rich man does not hope to become rich. Hope, then, concerns future things, and hope and expectation are the same thing. Expectation is a species of hope; for hope is the expectation of good things from God. Of future things, then, some have a contingent existence, so that they can either happen or not happen, as things that turn out either way; but others will certainly come to pass—for example, what I state scientifically, by way of illustration, that after such and such a period there is an eclipse of the sun. Only the expert hopes for this; for the other person does not know at all whether it happens or not. It is good to recall this: that there are four problems—two simple and two composite. Simple ones are whether it exists and what it is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"εἶτα σύνθετα τὸ πῶς ἔστιν καὶ διὰ τί ἔστιν. τοῦ ἐπιστήμονος οὖν ἐστιν προσδοκᾶν ταῦτα τὰ πάντως ἐπιστημονικῶς γενησόμενα. οἶδεν γὰρ καὶ ὅτι ἔστιν ἔκλειψις καὶ τί ἐστιν ἔκλει ψις ὅτι ὑποδρομὴ σελήνης. καὶ πῶς γίνεται ὅτι, ὅταν κατὰ κάθετον ὑπὸ τὸν ἥλιον ἡ σελήνη γένηται, ἔκλειψις γίνεται. ἰδοὺ τὸ πῶς γίνεται. τὸ δὲ διὰ τί οὕτως, ὅτι κυκλεύων ὁ ἥλιος ἐν διαφόροις γίνεται διαστήμασιν. ἔστιν δὲ ὑπὸ τὸν ἡλιακὸν κύκλον ὁ τῆς σελήνης. οὐκ ἀεὶ οὖν γίνεται κατὰ κάθετον. οἷον δύο κύκλοι εἰσίν. ἐὰν ὧδε γένηται καὶ πάλιν εἰς τὸν ὑποκάτω, κρύπτει τὸ κάτω γινόμενον τὸ ἄνω. λέγουσιν γοῦν ὅτι ἔκλειψίς ἐστιν ἀντίφραξις σελήνης πρὸς τὸν ἥλιον. ἐπιστήμονος οὖν ἐστιν ταύτην τὴν ἀδιάπτωτον προσδοκίαν εἰδέναι. καὶ τῶν τυχόντων δὲ προσδοκῆσαι, φέρε, ὑετὸν ἢ εὐκαρπίαν. διαμαρτάνει δὲ πολλάκις ταῦτα. λέγει γοῦν ὅτι· \"εὐφρανεῖς αὐτὸν ἐν χαρᾷ· ὅτι ὁ βασιλεὺς ἐλπίζει ἐπὶ τὸν κύριον\". βασιλεύς ἐστιν ὁ ἐλπίζων. ἀδιάπτωτος δὲ ἡ τούτου ἐλπὶς καὶ προσδοκία. καὶ λέγει· ἐν τῷ ἐλέει τοῦ ὑψίστου οὐ μὴ σαλευθῇ. ἐλεούμενος πρὸς τοῦ ὑψίστου οὐ σαλεύεται· τότε γὰρ σαλεύεται, ὅταν ἀνάξιοι τῆς βασιλείας αὐτοῦ οἱ ὑπήκοοι εὑρεθῶσιν. καταλείπει δὲ αὐτούς, ἀποστρέφεται αὐτούς. καὶ τὸ ἐλπίζειν ὡς τὸ μεταμέλεσθαι τὸν θεὸν οὕτω λαμβάνομεν κατὰ τὴν ἐπίνοιαν. \"τοῦ ὑψίστου\" ἔστιν τὸ εὐλογεῖν τὰ λογικά, ὥσπερ καὶ τό· \"δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη\". εὑρεθείη ἡ χείρ σου πᾶσιν τοῖς ἐχθροῖς σου, ἡ δεξιά σου εὕροι πάντας τοὺς μισοῦντάς σε. οἷόν τε καὶ ἐπὶ τοῦ σώματος διαφορὰν ἔχειν τὴν δεξιὰν πρὸς τὴν χεῖρα·","english":"Then composites: the \"how it is\" and the \"why it is.\" So it belongs to the knowledgeable man to anticipate these things that will certainly come about in a scientific manner. For he knows both that an eclipse exists and what an eclipse is—that it is the moon's passing beneath. And how it happens—that when the moon comes directly under the sun, an eclipse occurs. Behold the \"how it happens.\" The \"why thus,\" however, is that the sun, circling, comes to be at different distances. And the moon's circle is beneath the sun's circle. So it does not always come directly under. For instance, there are two circles. If it comes here and again to the lower one, the lower that comes to be hides the upper. At any rate they say that an eclipse is the moon's blocking of the sun. So it belongs to the knowledgeable man to know this unerring anticipation. And it is also for ordinary people to anticipate, say, rain or good harvest. But these often fail. At any rate he says: \"You will gladden him with joy; for the king hopes in the Lord.\" The king is the one who hopes. And his hope and anticipation are unerring. And he says: in the mercy of the Most High he shall not be shaken. Being shown mercy by the Most High, he is not shaken; for then he is shaken, when his subjects are found unworthy of his kingdom. But he leaves them, turns away from them. And \"to hope,\" like \"God to repent,\" we take in this way according to the concept. \"Of the Most High\" is the blessing of rational beings, just as also: \"Glory to God in the highest, and on earth peace.\" May your hand be found against all your enemies; may your right hand find all who hate you. It is also possible, in the case of the body, for the right hand to have a difference from the hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":35,"ref":"p35","source":"ἡ γὰρ δεξιὰ χείρ ἐστιν, οὐ πᾶσα δὲ χεὶρ δεξιά ἐστιν. ἔχομεν καὶ ἐνταῦθα περὶ θεοῦ χεῖρα καὶ δεξιὰν ὠνομασμένην.\n\nκαὶ περὶ τοῦ Δαυὶδ τοῦ ἀληθινοῦ τοῦ ἐκ σπέρματος τοῦ Δαυὶδ ἐν ἄλλῳ ψαλμῷ λέγεται τό· \"καὶ θήσει ἐν θαλάσσῃ χεῖρα αὐτοῦ καὶ ἐν ποταμοῖς δεξιὰν αὐτοῦ\". καὶ ὅρα ὅτι ἐν μὲν τῇ θαλάσσῃ ἡ χεὶρ ἁπλῶς τίθεται· ἡ γὰρ δεξιὰ οὐκ ἐν τῇ θαλάσσῃ, ἀλλ' ἐν τοῖς ποταμοῖς αὐτοῦ. καὶ ἔτι· \"ἡ χείρ σου ἔθνη ἐξωλόθρευσεν\". ἴδε· λέγεται χεὶρ πολλάκις καὶ βασιλέως ἡ στρατιωτικὴ δύναμις καὶ τῶν δικαστῶν χεῖρες οἱ δήμιοι. καὶ ὁ διάβολος οὖν ἔγνω ὅτι ἡ βλαπτικὴ χείρ ἐστιν· οὐ γὰρ εἶπεν· \"ἀπόστειλον τὴν δεξιάν σου\", ἀλλὰ \"τὴν χεῖρά σου καὶ ἅψαι πάντων ὧν ἔχει\". \"εὑρεθείη ἡ χείρ σου πᾶσιν τοῖς ἐχθροῖς σου\". φανήσεται ἡ χείρ σου ἡ κολάζουσα τοὺς ἐχθρούς σου. οὕτω δὲ ἀκούω καὶ τοῦ· \"πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακὰ τοῦ ἐξολεθρεῦσαι ἐκ γῆς τὸ μνημόσυνον αὐτῶν\". ποιοῦντες κακὰ οἴονται μὴ εἶναι πρόνοιαν, μὴ εἶναι ἐκδικίαν καθ' ὧν πλημμελοῦσιν. ὅταν δὲ λάβωσιν πεῖραν ἐπιπόνου τινός, ἐνίοτε ἐν συναισθήσει γινόμενοι ὁρῶσιν τοῦ θεοῦ τὸ πρόσωπον· τὸ πρόσωπον δὲ οὕτως· ἐγνώρισαν ὅτι ἔνι θεός. καὶ ὥσπερ \"ἐκ μεγέθους καὶ καλλονῆς τῶν κτισμάτων ἀναλόγως τὸν γενεσιουργὸν θεωροῦμεν\", οὕτως ἐκ τοῦ μεγέθους καὶ τῆς πλοκῆς τῶν κατὰ τὴν διοίκησιν ὁ κριτὴς θεωρεῖται. εὑρήκαμεν οὖν καὶ τὸν Φαραὼ καταφρονοῦντα, εἶτα πληττόμενον καταλαμβάνοντα ἔννοιαν θεοῦ. λέγει γοῦν ποτε ὅτι· \"ὁ κύριος δίκαιος\". ὁ λέγων πρὸ τούτου· \"οὐκ οἶδα τὸν κύριον\", νῦν καὶ εἰδέναι αὐτὸν ὁμολογεῖ καὶ δίκαιον.","english":"For the right hand is a hand, but not every hand is a right hand. We have here too, in the case of God, a hand and a right hand so named.\n\nAnd concerning David, the true David, who is from the seed of David, it is said in another psalm: \"And he shall place his hand in the sea and his right hand in the rivers.\" And observe that in the sea the hand is placed simply; for the right hand is not in the sea, but in his rivers. And further: \"Your hand destroyed nations.\" See: the military force of a king is often called a hand, and the executioners are the hands of judges. And the devil therefore knew that it is the harmful hand; for he did not say, \"Send forth your right hand,\" but \"your hand, and touch all that he has.\" \"May your hand be found against all your enemies.\" Your hand that punishes your enemies will be seen. And so I understand also the saying: \"But the face of the Lord is against those who do evil, to destroy their memory from the earth.\" Those who do evil think there is no providence, no vengeance against those whom they wrong. But when they experience something painful, sometimes coming to awareness they see the face of God; and the face is thus: they recognized that God exists. And just as \"from the greatness and beauty of created things we behold their Creator by analogy,\" so from the greatness and interweaving of the things in his governance the judge is beheld. We have found Pharaoh too, despising, then being struck and grasping a notion of God. At any rate he says at one point: \"The Lord is righteous.\" He who said before this, \"I do not know the Lord,\" now both confesses to know him and that he is righteous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"\"ἐγὼ δὲ καὶ ὁ λαός μου ἀσεβεῖς\". εἰ δὲ γέγονεν τὸ πρόσωπον τοῦ θεοῦ ἐν τῷ Φαραὼ ποιοῦντι κακά, εὑρίσκεται ἡ χείρ· δεῖ γάρ ποτε αὐτοὺς γνῶναι ὅτι ἔνι κριτής, κἂν μὴ ἐν τῷ βίῳ τούτῳ, ἀλλ' ὁτέ· διὸ λέγεται· \"εὑρεθείη ἡ χείρ σου\". \"ἡ δεξιά σου εὕροι\". ἡ δὲ χεὶρ τοῖς ἐχθροῖς εὑρίσκεται· ἡ δὲ δεξιὰ εὑρίσκει τοὺς μισοῦντας. καὶ δύνανται ἐλαττόνως κακοὶ εἶναι οἱ μισοῦντες τῶν ἐχθρῶν. οὐ πᾶς μισῶν ἐχθρεύει, πᾶς δὲ ἐχθρεύων μισεῖ. καὶ ὥσπερ ἐλέγετο ἐν θαλάσσῃ τίθεσθαι ἡ χεὶρ τοῦ θεοῦ, ἵνα τὸν σάλον καὶ τὴν ἁλμυρίδα καταπαύσῃ δι' ἐπιπόνων, ἡ δὲ δεξιὰ ἐν ποταμοῖς τοῦ σωτῆρος–οὗτοι δέ εἰσιν οἱ κατὰ πνεῦμα βίον ἔχοντες, \"ὧν ἐκ τῆς κοιλίας ῥέουσιν ποταμοὶ ζῶντες\". \"ἐπῆραν οἱ ποταμοί, κύριε, ἐπῆραν οἱ ποταμοὶ φωνάς\"–, οὕτως εὑρίσκεται ἡ δεξιὰ τοῦ σωτῆρος ἡ σῴζουσα, ἡ ὑψοῦσα κατὰ τὸ λεχθέν· \"δεξιὰ κυρίου ὕψωσέν με, δεξιὰ κυρίου ἐποίησεν δύναμιν, οὐκ ἀποθανοῦμαι, ἀλλὰ ζήσομαι\". ο ἔθηκας αὐτοὺς ὡς κλίβανον πυρὸς εἰς καιρὸν τοῦ προσώπου σου. περὶ τῶν ἐχθρῶν μόνων δύναται λέγεσθαι τῶν κολάσει παραδιδομένων. εἰ δὲ καὶ περὶ ἀμφοτέρων, οὕτως ἔκδεξαι τὸ γεγραμμένον· ἴδε· οἱ ἐποικοδομούμενοι ἐπὶ τὸν θεμέλιον, τὸν Χριστόν, ἐὰν ὦσιν χρυσός, ἄργυρος, πυροῦνται μόνον, οὐκ ἀφανίζονται δέ, οὐκ ἀναλίσκονται κἂν εὑρέθησαν ὑπὸ τοῦ πυρός. ἐὰν δὲ \"ξύλα, χόρτος, καλάμη\", ἀφανίζονται καὶ τέθεινται ὡς κλίβανος πυρός, ὡς καπνός εἰσιν λοιπόν. ὁ δὲ καπνὸς ἐπακολούθημά ἐστιν τῆς ἐνεργείας τοῦ πυρὸς τῆς ὠφελητικῆς.","english":"I and my people are ungodly.\" But if the face of God has come to be in Pharaoh when he did evil, the hand is found; for they must at some time know that there is a judge, even if not in this life, yet at some time. Therefore it is said: \"May your hand be found.\" \"May your right hand find.\" The hand is found by enemies, but the right hand finds those who hate. And those who hate can be less evil than enemies. Not everyone who hates is hostile, but everyone who is hostile hates. And just as it was said that the hand of God is placed in the sea, so that it might calm the tossing and the saltiness through toils, but the right hand in the rivers of the Savior—and these are those who have their life according to the spirit, \"from whose belly flow rivers of living water.\" \"The rivers lifted up, O Lord, the rivers lifted up their voices\"—so the right hand of the Savior is found, the one that saves, the one that exalts according to what was said: \"The right hand of the Lord exalted me, the right hand of the Lord did mighty things, I shall not die, but I shall live.\" You set them as a furnace of fire at the time of your face. This can be said only about enemies who are handed over to punishment. But if it is also about both, understand what is written in this way: See—those who are built upon the foundation, Christ, if they are gold, silver, they are burned only, but they are not destroyed, they are not consumed, even if they were found by the fire. But if they are \"wood, hay, stubble,\" they are destroyed and placed as a furnace of fire, and thereafter they are like smoke. And smoke is a consequence of the working of the beneficial fire.","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":37,"ref":"p37","source":"ὅταν οὖν ξύλα καὶ χόρτος καὶ καλάμη ὦσιν \"εἰς καιρὸν τοῦ προσώπου\" τοῦ θεοῦ, ὡς κεῖται–ἔσται γὰρ καιρός, ὅτε κριτὴς δειχθήσεται–, οὐκ ἀφανίζονται οἱ λεγόμενοι ξύλα καὶ χόρτος καὶ καλάμη ὥστε μηκέτι ὑπάρχειν–ἀδύνατον δέ ἐστιν οὕτως ἀφανισθῆναι–, ἀλλὰ ᾗ χόρτος εἰσὶν ἀφανίζονται· καὶ γὰρ τὸ πῦρ τοῦτο τὸ τῆς κολάσεως οὐκ ἐνεργεῖ εἰς οὐσίαν, ἀλλ' εἰς ἕξεις καὶ ποιότητας. ἀναλίσκει τὸ πῦρ τοῦτο οὐ κτίσματα, ἀλλὰ ποιὰς καταστάσεις, ἕξεις τοιάσδε. καὶ ἡ διδασκαλία δὲ τὸ αὐτὸ ποιεῖ· λαμβάνει τ̣ὸν ἀμαθῆ καὶ ἀφανίζει αὐτὸν οὐχ ᾗ ἄνθρωπός ἐστιν, ἀλλ' ᾗ ἀμαθής ἐστιν· τὴν ἀμαθίαν γὰρ αὐτοῦ ἀφανίζει. οὕτω καὶ ἡ δικαιοσύνη ἀφανίζει τὸν ἄδικον οὐχ ὥστε μηκέτι ὑπάρχειν, ἀλλ' ὥστε μηκέτι ὑπάρχειν ἄδικον. ο κύριε, ἐν ὀργῇ σου συντάραξον αὐτούς, καὶ καταφάγεται αὐτοὺς πῦρ. τότε συνταράττεταί τις,\n\nὅταν ἄρξηται ἀμφιβάλλειν καὶ μετανοεῖν. τὸ δὲ \"καταφάγεται αὐτοὺς πῦρ\", ὥστε μηκέτι εἶναι τοιούτους. τὸν καρπὸν αὐτῶν ἀπὸ γῆς ἀπολεῖς καὶ τὸ σπέρμα αὐτῶν ἀπὸ υἱῶν ἀνθρώπων. τὸ \"σπέρμα\" ὁμώνυμόν ἐστιν. ὅταν πρὸς καρπὸν διαστέλληται, φυτοῦ σπέρμα δηλοῖ, ὅταν δὲ πρὸς τέκνα, σπέρμα ἀνθρώπου· ἔχομεν γὰρ ἐν τῇ γραφῇ πολλάκις τὸ \"σπέρμα\" μετὰ τέκνων ὀνομαζόμενον. περὶ τῆς διαφορᾶς τῶν λέξεων πρόκειται νῦν εἰπεῖν. τοῦτο λέγει· ἐπὶ γῆς ὄντες καὶ πλησιάσαντες τῇ γῇ ἐκολλήθησαν. ἀντὶ τῆς ψυχῆς ἀΰλου ἐκαρποφόρησαν τὰ ἔργα τῆς σαρκός. τοῦτον \"τὸν καρπὸν ἀπολεῖς ἀπὸ τῆς γῆς\". γῆ ἐστιν ἡ ἀγαθὴ καὶ καλή, ἥτις δεχομένη τὸ σπέρμα τὸ Ἰησοῦ ὃ βάλλει, καρποφορεῖ.","english":"When, therefore, wood and hay and stubble are \"for the time of the face\" of God, as it is written—for there will be a time when he will be shown to be judge—those called wood and hay and stubble are not destroyed so as no longer to exist (and it is impossible for them to be destroyed in this way), but insofar as they are hay they are destroyed; for this fire of punishment does not work upon substance, but upon dispositions and qualities. This fire consumes not creatures, but certain conditions, dispositions of such a kind. And teaching does the same thing: it takes the ignorant man and destroys him not insofar as he is a man, but insofar as he is ignorant; for it destroys his ignorance. So too righteousness destroys the unjust man, not so that he no longer exists, but so that he no longer exists as unjust. O Lord, in your anger confound them, and fire shall devour them. Then a man is confounded, when he begins to waver and to repent. And \"fire shall devour them,\" so that they are no longer such as they were. You will destroy their fruit from the earth, and their seed from among the sons of men. \"Seed\" is homonymous. When it is distinguished with reference to fruit, it signifies the seed of a plant; but when with reference to children, the seed of a man; for we have in Scripture often \"seed\" named together with children. It is now proposed to speak about the difference of the terms. This is what he says: being on the earth and having come near to the earth, they clung to it. Instead of the immaterial soul they bore the works of the flesh as fruit. This \"fruit you will destroy from the earth.\" The earth is the good and noble earth, which, receiving the seed of Jesus which he sows, bears fruit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"ἡ αὐτὴ δὲ γῆ κατ' ὑποκείμενόν ἐστιν αὕτη τῇ τὰς ἀκάνθας φερούσῃ. καὶ ἡ μὲν δεκτικὴ σπερμάτων ἐστὶν λογικὴ οὖσα οὐσία. ἐκ τοῦ ἐφ' ἡμῖν δὲ αὕτη ἡ γῆ τὴν διαφορὰν δέχεται. \"καὶ τὸ σπέρμα αὐτῶν ἀπὸ υἱῶν ἀνθρώπων\". ἔσπειραν εἰς τοὺς υἱοὺς τῶν ἀνθρώπων, οὐκ εἰς τοὺς υἱοὺς τοῦ θεοῦ· ἀνεπίδεκτοι γάρ εἰσιν τούτων. \"ἀπὸ τῶν υἱῶν\" οὖν \"τῶν ἀνθρώπων ἀπολεῖς τὸ σπέρμα αὐτῶν\", ἵνα καὶ ἡ ἐπιτ̣ηδειότης ἡ πρὸς τὸν φαῦλον καρπόν. ἐάν τις κατ' ἐνέργειαν ἔχῃ ἀρετήν, κωλύεται τὸ σπέρμα τῆς κακίας ἡ ἐπιτηδειότης δὲ καὶ ἡ δύναμίς ἐστιν, ὥστε δοκεῖν αὐτὸ ἀπόλλυσθαι. ὅτι ἔκλιναν εἰς σὲ κακά. εἰς σὲ τὸν εὐθεῖς αὐτοὺς πεποιηκότα. ἡ προαίρεσις αὐτῶν ἔκλινεν εἰς τὸ κακόν. οἶδας ὅτι ἐπὶ τῶν αἰσθητῶν δημιουργημάτων καὶ ἀγαλμάτων ψόγον φέρει τῷ ἐργασαμένῳ τὸ κακὸν ἔργον, ἔπαινον δὲ τὸ ὀρθῶς γεγενημένον. εἴρηται γοῦν ἐν τῇ Σιράχ· \"ἐν χειρὶ τεχνίτου ἐπαινεθήσεται ἔργον\"...................... ἐὰν ἐκκλίνῃ τις ἀπὸ τοῦ \"κατ' εἰκόνα\". τὸ ὅσον οὖν ἧκεν εἰς αὐτούς, εἰς σὲ ἔκριναν κακά. διελογίσαντο βουλάς, ἃς οὐ μὴ δύνωνται στῆναι. καὶ ἵνα ἀπὸ τῆς ἱστορίας πάλιν χειραγωγηθέντα τῇ ὡσανεὶ ἱστορίᾳ–οὐκ οἶδα δέ, εἰ ἱστορία ἐστίν–· οἱ θελήσαντες πύργον οἰκοδομῆσαι ἔχοντα τὴν κεφαλὴν ἕως τοῦ ἄκρου ἐβουλεύσαντο καὶ στῆναι οὐκ ἠδύναντο. ἀμέλει γοῦν διεσπάρησαν. τότε θεὸς τελειοῖ βουλήν, ὅταν ὀρθῶς καὶ κατὰ τὸ βούλημα αὐτοῦ βουλεύηται. ὁ ταύτην μεταδιώξας \"με τὰ βουλῆς πάντα ποιεῖ\". ταύτῃ τῇ βουλῇ θεὸς πέρας ἐπιφέρει. ὅτι θήσεις αὐτοῖς νῶτον. λέγονται πολλάκις οἱ περὶ τὸν θεὸν σῶμα αὐτοῦ εἶναι·","english":"The same earth is the same in substrate as the one bearing thorns. And the one receptive of seeds is a rational substance. But from what is in our power this earth receives its difference. \"And their seed from the sons of men.\" They sowed into the sons of men, not into the sons of God; for these are not receptive of them. \"From the sons of men,\" therefore, \"you will destroy their seed,\" so that also the aptitude toward evil fruit. If someone has virtue in actual operation, the seed of evil is hindered—and the aptitude is also a power—so that it seems to be destroyed. \"Because they inclined to you evils\"—to you who made them upright. Their choice inclined to evil. You know that in the case of perceptible created works and statues, the evil work brings blame to the one who made it, but the one rightly made brings praise. It has been said, then, in Sirach: \"In the hand of the craftsman a work will be praised.\" ... If someone turns aside from \"according to the image.\" As far as it depended on them, then, they judged evils against you. \"They devised counsels which they will not be able to stand.\" And so that, led by the hand again from the history by the so-called history—though I do not know whether it is history—those who wished to build a tower having its head up to the very top devised counsels and could not stand. At any rate, then, they were scattered. Then God brings a counsel to completion, when it is counselled rightly and according to his will. The one who pursues this \"does all things with me of counsel.\" To this counsel God brings an end. \"Because you will set their back.\" Often those who are around God are said to be his body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"\"ὑμεῖς ἐστε σῶμα χριστοῦ\", καὶ ἐν τῷ σώματι τούτῳ εὑρίσκονται ὀφθαλμοί, ὦτα, χεῖρες. \"θήσεις\" οὖν \"αὐτοὺς νῶτον\". ο᾿̣πίσω τοῦ σώματός σου τούτου τάξεις τούτους. δυνατὸν δὲ οὕτως ἐκλαβεῖν· τὰ προηγούμενα τοῦ θεοῦ πρόσωπον αὐτοῦ λέγεται, τὰ δὲ δημιουργήματα ταῦτα τὰ αἰσθητὰ ὀπίσω· μετ' αὐτὸν γάρ εἰσιν. ἀμέλει γοῦν Μωσεῖ τῷ τέως μὴ δυναμένῳ τὸ πρόσωπον τοῦ θεοῦ θεωρεῖν παρέρχεται τῇ δόξῃ αὐτοῦ ὁ θεὸς καὶ δείκνυσιν αὐτῷ τὰ ὀπίσω. ἀμέλει γοῦν γένεσιν εὐθὺς ἀνέγραψεν. εἰς αὐτοὺς οὖν θήσει νῶτον· εἰς γὰρ τοὺς ἁγίους τὸ πρόσωπον τίθεται κατὰ τὴν εὐχήν, ἣν ἀναπέμπουσιν· \"ἐπίφανον τὸ πρόσωπόν σου καὶ σωθησόμεθα\". ἐν τοῖς περιλοίποις σου ἑτοιμάσεις τὸ πρόσωπόν σου. οἱ περίλοιποι οἱ ἄλλοι παρὰ τοὺς \"μισοῦντας\" ἅγιοί εἰσιν, οἱ περιλειφθέντες ἐν τῇ καταστάσει. εὖ δὲ καὶ τὸ \"ἑτοιμάσεις\" καὶ οὐ \"δώσεις\". ἕτοιμον αὐτὸ ἔχει, ἵνα πᾶς ὁ βουλόμενος αὐτὸ ὁρᾶν δύνηται αὐτὸ βλέπειν. ὑψώθητι, κύριε, ἐν τῇ δυνάμει σου· ᾄσομεν καὶ ψαλοῦμεν τὰς δυναστείας σου. πάντα γὰρ ταῦτα δυνατῶς ποιεῖς. καὶ μετὰ τῆς ἀρχῆς τοῦ ψάλλειν ἡ τοῦ θεοῦ δύναμις ὑμνεῖται· \"κύριε, ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς\". ἡ δύναμις ἡ εὐφραίνουσα τὸν βασιλέα καὶ πάντα τὰ εἰρημένα ποιοῦσα ὑψοῦται οὐκ ἐκ ταπεινοῦ εἰς ὕψος μετεωριζομένη, ἀλλὰ μηκέτι τῶν ἀνθρώπων ταπεινὰ περὶ αὐτῆς διανοουμένων, ἀλλὰ ὑψηλὰ ὡς ἔστιν. καὶ ἐὰν λέγωμεν ὅτι· \"ὑψώσω σε, κύριε\", οὐ τοῦτο λέγομεν ὅτι ἐκ τοῦ ταπεινοῦ εἰς τὸ μετέωρόν σε ἀναβιβάζομεν. τὸ ὑψῶσαι τὸ ὁμολογῆσαι αὐτοῦ ἐστιν τὸ ὕψος.","english":"You are the body of Christ,\" and in this body are found eyes, ears, hands. Therefore \"you shall set them as a back.\" You shall place them behind this body of yours. But it is possible to understand it thus: the things that come first are called his face, while these created things, the perceptible ones, are behind; for they are after him. At any rate, then, to Moses, who for the time being was not able to behold the face of God, God passes by in his glory and shows him his back. At any rate, then, he recorded the Genesis account immediately. Therefore he sets them as a back; for to the saints the face is set according to the prayer which they send up: \"Shine forth your face and we shall be saved.\" In your remnants you will prepare your face. The remnants, the others besides those who \"hate,\" are the saints, those left over in their station. And well is it said \"you will prepare\" and not \"you will give.\" He has it ready, so that everyone who wishes to see it may be able to look upon it. Be exalted, O Lord, in your power; we shall sing and chant of your mighty acts. For all these things you do mightily. And with the beginning of the chanting the power of God is hymned: \"O Lord, in your power the king shall rejoice.\" The power that makes the king rejoice and does all the things that have been said is exalted, not being raised from low to high, but because men no longer think lowly things about it, but high things as it truly is. And if we say, \"I will exalt you, O Lord,\" we do not say this, that we bring you up from the low to the lofty. To exalt is to confess his height.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"λοιπὸν ἐπινικίως ᾄδει–ἐπὶ βασιλέως γὰρ μόνου δυναστεία λέγεται, καὶ τούτου δὲ τοῦ\n\nβασιλέως εἰσὶν δυναστεῖαι–, ἃ δύναται βασιλικῶς. 23 1 εἰς τὸ τέλος, ὑπὲρ τῆς ἀντιλήμψεως τῆς ἑωθινῆς· ψαλμὸς τῷ Δαυίδ. ἐστὶν ἡμέρα πνευματικὴ γινομένη ὑπὸ τοῦ \"ἡλίου τῆς δικαιοσύνης\", περὶ ἧς πολλὰ ἐν ταῖς γραφαῖς καὶ μάλιστα ἐν τῇ καινῇ κεῖται· \"ὡς ἐν ἡμέρᾳ\", φησίν, \"εὐσχημόνως περιπατήσωμεν\". οἶδας ὅτι καὶ κατὰ τὸ ῥητὸν οἱ ἀσχήμονά τινα ποιοῦντες ἐν σκότει αὐτὰ ποιοῦσιν καὶ μάλιστα τότε, ὅτε ἐνῆσαν πολλοὶ καλοὶ ἄνθρωποι. ὁ ἐν ἀγνοίᾳ οὖν τῶν καλῶν ὑπάρχων ἐν σκότει ἐστὶν καὶ πράττει πολλὰ τῶν ἀσχημοσύνην φερόντων. ὅταν δέ τις καταυγασθῇ ὑπὸ τοῦ φωτὸς τοῦ ἀληθινοῦ \"ἐν ἡμέρᾳ περιπατῶν\", τουτέστιν προκόπτων–ὁ γὰρ περίπατος προκοπὴν δηλοῖ–, εὐσχημόνως πάντα πράττει καὶ φρονεῖ οὐδὲν τῶν φερόντων ἀσχημοσύνην. ταύτην τὴν κατάστασιν παριστὰς καὶ ὁ προφήτης Ἰσαίας λέγει· \"ἐκ νυκτὸς ὀρθρίζει τὸ πνεῦμά μου πρὸς σέ, ὁ θεός\". αὕτη οὖν ἡ ἑωθινὴ ἀντιλήμψεως χρῄζει· κἂν γὰρ ἔχωμεν φωτισμὸν καὶ ἀρχὴν ἡμέρας, δεόμεθα τοῦ φωτὸς παρεῖναι, ἵνα μὴ ἐπιλείψῃ ἡ ἡμέρα, ἵνα μὴ δύνῃ. \"εἰς τὸ τέλος\" οὖν, \"ὑπὲρ τῆς ἀντιλήμψεως τῆς ἑωθινῆς\"· ἀρξαμένης γὰρ τῆς ἡμέρας κατὰ ἀντίλημψιν θεοῦ, ἐὰν ὁ ἀντιλαμβανόμενος μένῃ ἐν τῇ αὐτῇ προθέσει π̣ρὸς τὸν βοηθουμενόν, καὶ μέχρι ὅλης τῆς ἡμέρας ἐν τῇ ἀντιλήμψει μένει· εἰ γὰρ ἐν τῇ ἀρχῇ τῇ βραχὺ φέγγος ἐχούσῃ ἀντιλαμβάνεται, πολλῷ πλέον, ὅταν μεσημβρία γένηται. εὑρίσκεις οὖν πολλὰ τοιαῦτα καὶ ἐν ταῖς γραφαῖς κείμενα. ὁ θεὸς ὤφθη τῷ Ἀβραὰμ οὐκ ἄλλῳ καιρῷ ἢ τῷ μεσημβρινῷ·","english":"For the rest he sings in triumph—for dominion is spoken of in relation to a king alone, and the dominions belong to this king—doing what is fitting for a king. 23 1 For the end, concerning the help of the morning; a psalm of David. There is a spiritual day, brought into being by the \"sun of righteousness,\" about which many things are set down in the Scriptures, and especially in the New Testament: \"as in the day,\" he says, \"let us walk decently.\" You know that even according to the literal sense, those who do something shameful do it in darkness, and especially at that time when many good people were present. The one, then, who is in ignorance of good things is in darkness and does many things that bring shame. But when someone is illumined by the true light, \"walking in the day,\" that is, making progress—for walking indicates progress—he does all things decently and thinks nothing that brings shame. Setting forth this condition, the prophet Isaiah also says: \"From the night my spirit rises early toward you, O God.\" This morning, then, needs help; for even if we have illumination and the beginning of the day, we need the light to be present, so that the day may not fail, so that it may not set. \"For the end,\" then, \"concerning the help of the morning\"; for when the day has begun with God's help, if the one who helps remains in the same disposition toward the one being helped, he remains in that help until the whole day; for if he helps at the beginning, which has but a little light, much more when midday comes. You will find many such things set down in the Scriptures. God appeared to Abraham at no other time than at midday.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"τότε γὰρ ἀκμαῖον γέγονεν τὸ φῶς. καὶ λοιπὸν κατὰ κορυφῆς γέγονεν ὁ ἥλιος ὡς ἄσκιον εἶναι τὸν περὶ ἡμᾶς ἀέρα. ταῦτα δὲ ἀλληγορικώτερον λέγει, ἐπεὶ καὶ τὸ ῥητὸν χειραγωγεῖ εἰς τοῦτο. τοῦτό τοι καὶ ἡ νύμφη πρὸς τὸν ἑαυτῆς νυμφίον λέγει· \"ἀπάγγειλόν μοι, ὃν ἠγάπησεν ἡ ψυχή μου, ποῦ ποιμαίνεις καὶ ποῦ κοιτάζεις ἐν μεσημβρίᾳ\"; ἐν ἀρχῇ τῆς ἡμέρας, καθ' ἣν ποιμαίνεις, γέγονα. τὸν μεσημβρινὸν δὲ καιρόν, ὅτε ἀκμάζει τὸ φῶς, ζητῶ. \"ποῦ ποιμαίνεις, ποῦ κοιτάζεις\"; ἵν' ἐκεῖ γενομένη ὡς σύμβιος σὺν σοὶ ἐργάζωμαι τὸ ἔργον· κἀγὼ γὰρ βούλομαι ἐκεῖνα τὰ πρόβατα, ἃ ποιμαίνεις, νέμειν. καὶ σύμβολον τῆς τοιαύτης καταστάσεως φέρουσιν αἱ ἅγιαι γυναῖκες αἱ ποιμαίνουσαι, οἵα ἦν ἡ Ῥεβέκκα. \"ὑπὲρ τῆς\" οὖν \"ἀντιλήμψεως τῆς ἑωθινῆς\". τίς δὲ ἔχει τὴν ἑωθινὴν καὶ τὴν ἀρχὴν τῆς ἡμέρας ἢ ὁ δυνάμενος εἰπεῖν· \"ἡ νὺξ προέκοψεν, ἡ ἡμέρα ἤγγισεν\"; διὰ τοῦτο καὶ αἱ γυναῖκες αἱ ζητοῦσαι τὸν Ἰησοῦν, ὅτε ἐσταυρώθη, ἐν τῷ μεσημβρινῷ καιρῷ οὐχ εἶδον αὐτόν, ἀλλ' ἕωθεν πρωίας. οἴδατε οὖν καὶ τὸ τῆς ἱστορίας τῆς κατὰ τὸν σωτῆρα ἀληθῶς ἔχειν καθόλου μὲν περὶ παντὸς σπουδαίου, οὗ λάμπει τὰ ἔργα ἔνπροσθεν τῶν ἀνθρώπων οἷα φῶς. λέγομεν, ὅτι ἐν ἑωθινῷ καιρῷ γίνεται, ὅταν ἀρχὴν λάβῃ τοῦ φωτισμοῦ ὥστε εἰπεῖν· \"τὸ πρωὶ παραστήσομαί σοι καὶ ἐφόψομαι\". τοιοῦτόν ἐστιν καὶ τό· \"ἦτε γὰρ σκότος, νῦν δὲ ἐν φωτὶ κυρίου\". \"εἰς τὸ τέλος\" οὖν, ἐπεὶ τέλος ἀπέλαβεν τὸ προσδοκώμενον, ὃ ἡ οἰκονομία τοῦ σωτῆρος κατώρθωσεν καὶ ἡ τελεία ἀρετή. ἄκουε λοιπόν· ὁ ψαλμὸς οὗτος μονοπρόσωπός ἐστιν.","english":"For then the light has reached its full strength, and thereafter the sun has come to its zenith, so that the air around us is without shadow. He speaks these things more allegorically, since the literal sense also leads us to this. This is what the bride also says to her own bridegroom: \"Tell me, you whom my soul has loved, where you pasture, where you make your flock lie down at midday.\" At the beginning of the day in which you pasture, I have come to be. But the midday hour, when the light is at its full strength, I seek. \"Where do you pasture, where do you make your flock lie down?\" so that, having come there, I may labor at the work together with you as a consort; for I too wish to tend those sheep which you pasture. And the holy women who pasture are a symbol of such a state, such as Rebecca was. Therefore \"for the help of the morning.\" But who has the morning and the beginning of the day except the one who can say: \"The night is far spent, the day is at hand\"? For this reason also the women who were seeking Jesus when he was crucified did not see him at the midday hour, but early in the morning. You know, then, that the account of the history concerning the Savior truly holds, both generally for every earnest man, whose works shine before men like light. We say that it comes to be in the morning hour, when it receives the beginning of illumination, so as to say: \"In the morning I will present myself to you and I will look upon you.\" Such also is this: \"For you were darkness, but now you are in the light of the Lord.\" \"For the end,\" then, since the expected thing has received its end, which the dispensation of the Savior accomplished and perfect virtue. Hear now: this psalm is of a single person.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"τὸ λέγον πρόσωπον ἀπὸ τῆς ἀρχῆς μέχρι τοῦ τέλους τὸ αὐτό ἐστιν. γίνονται δὲ πολλάκις καὶ ἐν ψαλμοῖς καὶ ἐν προφητείαις μεταβολαὶ προσώπων, καὶ τῶν λεγόντων καὶ πρὸς ἃ λέγεται καὶ περὶ ὧν λέγεται· πᾶς γὰρ ὁ λέγων πρόσωπον φέρει τοῦ ἀπαγγέλλοντος. καὶ ἐπεὶ οὐχ ὡς ἔτυχεν λέγει, ἀλλὰ τισὶν λέγει, ἔστιν καὶ πρόσωπον δεύτερον τὸ ἀκοῦον τοῦ λέγοντος καὶ πρᾶγμα περὶ οὗ ἀπαγγέλλει. τὸ λέγον οὖν πρόσωπον ἐνταῦθα ἕν ἐστιν. ἐλήφθη δὲ ἀπὸ τοῦ ψαλμοῦ τούτου ἐν τῇ καινῇ διαθήκῃ πολλὰ ῥητά, ὡς ἐκ προσώπου τοῦ σωτῆρος τοῦ ψαλμοῦ εἰρημένου. ὅλως αὐτὸ τοῦτο τό· \"ὁ θεὸς ὁ θεός μου\"· ὁ σωτὴρ ἐν τῷ σταυρῷ τυγχάνων εἶπε τὴν φωνήν. ἐλέχθη καὶ τὸ \"διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς\" ἀπὸ τοῦ σωτῆρος εἰρημένον ἐν τοῖς εὐαγγελίοις. καὶ τό· \"ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου\"· Παῦλος ἐν τοῖς Ἑβραίοις ἐκ προσώπου τοῦ σωτῆρος αὐτὸ εἰρῆσθαι\n\nἔγραψεν. ἐπεὶ τοίνυν τρεῖς μαρτυρίαι κεῖνται ἀπὸ τοῦ ψαλμοῦ, ὅτι πρόσωπον τοῦ σωτῆρός ἐστιν τὸ λέγον, ὅλον τὸν ψαλμὸν ἐκ προσώπου αὐτοῦ ἀπαγγελθέντα δεῖ λαβεῖν. καὶ ἀναγκαίως τοῦτο λέγω–παρεθέμην δὲ αὐτὸ καὶ ἐν τοῖς περὶ τῆς ἐνανθρωπήσεως· ἐπεὶ δὲ ἀεὶ φέρουσιν ἡμῖν ῥη τὰ ὡς σῶμα ἐσχηκότος τοῦ σωτῆρος οἷον· \"σῶμα δὲ κατηρτίσω μοι\", καί· \"Χριστοῦ παθόντος ὑπὲρ ἡμῶν σαρκί\", ἐλέγομεν ὅτι· εἰ προσέκειτο \"μόνον\"· \"σῶμα δὲ μόνον κατηρτίσω μοι\". ἔστιν ποτὲ ἱμάτια πλείονα φορεῖν. ἐὰν περί τινός τις λέγῃ, φέρε, ὅτι ἔχω φᾶρον, ἔχω λώπιον, ἱμάτιον, μὴ προσθῇ δὲ ὅτι \"μόνον\", οὐ κεκώλυται ἔχειν καὶ τὰ ἄλλα. πάλιν ἐχέτω τις, φέρε, ἀσπίδα καὶ ξίφος καὶ περικεφαλαίαν καὶ θώρακα.","english":"The speaking persona is the same from the beginning to the end. But often, both in psalms and in prophecies, there are changes of personae—both of those who speak, and of those to whom things are said, and of those about whom things are said. For everyone who speaks bears the persona of the one who delivers the message. And since he does not speak at random, but speaks to certain people, there is also a second persona—that of the one who hears the speaker—and a subject about which he delivers the message. Here, then, the speaking persona is one. Many utterances were taken from this psalm in the New Covenant, as though the psalm had been spoken in the persona of the Savior. In particular, this very phrase: \"O God, my God\"—the Savior, being on the cross, uttered this cry. And \"they divided my garments among themselves\" was also cited as spoken by the Savior in the Gospels. And: \"I will proclaim your name to my brothers\"—Paul wrote in Hebrews that this was said in the persona of the Savior. Since, therefore, three testimonies from the psalm stand, showing that the speaking persona is that of the Savior, one must take the entire psalm as delivered in his persona. And I say this necessarily—I also set it forth in the treatises on the Incarnation—since they always bring us utterances as though the Savior had possessed a body, such as: \"But a body you prepared for me,\" and: \"Christ having suffered for us in the flesh.\" We used to say that if \"only\" had been added—\"but only a body you prepared for me\"—then it would be so. Sometimes it is possible to wear more garments. If someone says about someone, for instance, \"I have a cloak, I have a mantle, I have a garment,\" and does not add \"only,\" he is not prevented from having the others as well. Again, let someone have, for instance, a shield and a sword and a helmet and a breastplate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"ἐὰν χρεία ἀπαιτήσῃ εἰπεῖν ὅτι ἔχω ἀσπίδα, μὴ προσθῇ δὲ ὅτι \"μόνην\", οὐκ ἀναιρεῖται τὸ προσεῖναι αὐτῷ τὰ ἄλλα. ἔχομεν οὖν ἐνταῦθα ὑπ' αὐτοῦ λεγόμενον τοῦ προσώπου τό· \"ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου\". εἰ καὶ ἐν ἄλλῳ εἶ25 πεν· \"σῶμα δὲ κατηρτίσω μοι\", καὶ μνήμη ψυχῆς οὐ γέγονεν, καὶ ὧδε μνήμη ψυχῆς γέγονεν, καὶ οὐκ ἤδη ὅτι λέγει· \"ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου\", περὶ μόνης τῆς ψυχῆς ἑαυτοῦ εἴρηκεν. ὁ θεὸς ὁ θεός μου, πρόσχες μοι· ἵνα τί ἐνκατέλιπές με; τὸ τῆς ἐνκαταλείψεως ὄνομα κυριολεκτούμενον οὐ δηλοῖ τὸ ἐν σκυθρωποῖς γενέσθαι. οἱ μάρτυρες γοῦν οὐκ ἐνκατελείφθησαν λεβητισθέντες πυρὶ παραδοθέντες. οἱ δὲ θύσαντες κἂν μηδὲν πάθωσιν, ἐνκατελείφθησαν. ὅτε τις οὖν αἰτεῖται μὴ ἐνκαταλειφθῆναι, τοῦτο αἰτεῖ ται τὸ μὴ ἐκπεσεῖν τῆς προθέσεως αὐτοῦ. δοκοῦντος μὴ ἐμπίπτειν εἰς ἐνκατάλειψιν τοῦ μηδὲν πάσχοντος, ἀλλ' ἐνίοτε τότε διὰ κακίαν αὐτῷ γίνεται, ὡς εἶπον, οἱ θύσαντες. ἐνκατάλειψις οὖν ἐστιν τὸ ἀποστῆναι τὸν θεὸν ἀπὸ τοῦ ἐνκαταλειπομένου. ὅπερ πέπονθεν ὁ Σαούλ· \"οὐκ ἐπακήκοές μου\", φησίν, \"οὐδὲ ἐν τοῖς ἐνυπνίοις\"· καὶ ἀπῆλθεν πρὸς τὴν ἐνγαστρίμυθον. ἐάν ποτε οὖν ἴδῃς πλούσιον Χριστιανὸν πάντα προσηνῶς ἔχοντα, πρὸς ἀστρολόγους δὲ τὴν καταφυγὴν ἢ πρὸς νεκυίας ἢ πρὸς τοιαῦτα τὴν σπουδὴν ἔχοντας, οὗτοι ἐνκατελείφθησαν. καὶ ἐὰν ἴδῃς πένητα καὶ πλούτου ἐκπεσόντα, ἐχόμενον δὲ τοῦ θεοῦ, οἷος ἦν ὁ Ἰώβ, οὐκ ἐνκατελείφθη οὗτος. ἐπεὶ τοίνυν εἰς σταυρὸν ἐλήλυθεν ὁ σωτήρ, δοκεῖ δὲ τοῖς ἀνθρώποις ἐνκατάλειψις εἶναι τὸ ὑποπεσεῖν τοιούτῳ θανάτῳ, ὡς πρὸς τὴν ἐκείνων ὑπόλημψιν τοῦτο λέγει·","english":"If need demands that one say, \"I have a shield,\" but he does not add \"only,\" it is not thereby denied that the other things are present with him. We have here, then, spoken by the persona himself, the words: \"Deliver my soul from the sword.\" Even if elsewhere he said, \"But a body you prepared for me,\" and no mention of the soul was made, yet here mention of the soul has been made; and it is not immediately the case that because he says, \"Deliver my soul from the sword,\" he has spoken about his soul alone. O God, my God, attend to me; why have you forsaken me? The word \"forsaken,\" used in its proper sense, does not signify merely being in gloomy circumstances. At any rate, the martyrs were not forsaken when they were put in the cauldron and handed over to fire. But those who sacrificed, even if they suffer nothing, were forsaken. Whenever, then, someone asks not to be forsaken, he asks for this: not to fall away from his own purpose. While it seems that the one who suffers nothing does not fall into forsakenness, yet sometimes this very thing happens to him because of wickedness, as I said—those who sacrificed. Forsakenness, then, is God's departing from the one who is forsaken. This is what Saul suffered: \"You did not listen to me,\" he says, \"nor in dreams\"; and he went off to the ventriloquist. If ever, then, you see a rich Christian who is altogether affable, but whose refuge is with astrologers, or with necromancers, or who has his zeal set on such things—these have been forsaken. And if you see a poor man who has lost his wealth but clings to God, such as Job was, this man has not been forsaken. Since, therefore, the Savior has come to the cross, and it seems to men that to fall under such a death is forsakenness, he says this with a view to their supposition:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"\"ὁ θεὸς ὁ θεός μου, πρόσχες μοι\". τάχα δὲ καὶ ἐνκατάλειψιν λέγει τοῦ ὡσανεὶ σώματος αὐτοῦ· σῶμα γὰρ ἦσαν αὐτοῦ πρὸ τούτου οἱ Ἑβραῖοι. ἐνκατελείφθη οὖν ἐκεῖνος ὁ λαός. καὶ ἑαυτοῦ ἐνκατάλειψιν λέγει, ἐπεὶ κεφαλὴ ἦν αὐτῶν. \"ὁ θεὸς ὁ θεός μου, πρόσχες μοι· ἵνα τί ἐνκατέλιπές με\"; τὴν αἰτίαν καὶ τὸ τέλος τῆς ἐνκαταλείψεως ἀπαιτεῖ, ὃ γὰρ ἔστιν. \"ἐπὶ τίνι με ἐνκατέλειψας\"; ἀπαιτοῦντός ἐστιν τέλος, οὐχ ἵνα αὐτῷ γνωσθῇ, ἀλλ' ἵνα τῷ σώματι αὐτοῦ, τοῖς αὐτοῦ ἀνθρώποις. μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου. ὧδε ἵνα μὴ δόξωμεν μυθολογεῖν, ἀναγκαζόμεθα βαθυτέρας θεωρίας ἅψασθαι. οὐ ταὐτόν ἐστιν πρᾶγμα καὶ ὁ τοῦ πράγματος λόγος. οἱ πολλοὶ ἴσασιν τὰ αἰσθητά, λόγον δὲ αὐτῶν οὐκ ἔχουσιν. μεγάλων ἐστὶν τὸ ἔχειν λόγον τῶν πραγμάτων. οὕτω γὰρ καὶ λόγῳ χωρίζομεν πρᾶγμα ἀπὸ πράγματος. καὶ ἐμνημόνευσα τοῦ χρώματος καὶ τῆς ἐπιφανείας. ἄλλο δέ ἐστιν τὸ χρῶμα καὶ ἄλλο ἡ ἐπιφάνεια, ἀχώριστα μέντοι ἑαυτῶν. λόγῳ οὖν χωρίζομεν αὐτά. τὸ χρῶμα ἐπιδέχεται τὸ μᾶλλον καὶ τὸ ἧττον. ἡ δὲ ἐπιφάνεια οὐ δέχεται τὸ μᾶλλον καὶ τὸ ἧττον, ὥστε ἕτερόν ἐστιν τὸ χρῶμα τῆς ἐπιφανείας, κἂν μηδέποτε χωρίζηται αὐτῆς, κἂν μηδέποτε ὑπάρχῃ ἄνευ αὐτῆς. ταῦτα δὲ λέγουσιν οἱ περὶ ἀπόδειξιν ἔχοντες ἐξ ἀφαιρέσεως. ἀφαιροῦμεν λόγῳ τόδε ἀπὸ τοῦδε, οὐκ αἰσθήσει, οὐχ ὑπάρξει. ὅταν οὖν λέγωμεν ὅτι ἡ γραμμὴ μῆκος ἀπλατές ἐστιν, ἡ αἰσθητὴ οὔκ ἐστιν ἀπλατής. πάντως ἔχει πλάτος. λόγῳ δὲ","english":"O God, my God, attend to me.\" Perhaps he also speaks of the abandonment of what is, as it were, his body; for before this the Hebrews were his body. That people, then, was abandoned. And he speaks of his own abandonment, since he was their head. \"O God, my God, attend to me; why have you abandoned me?\" He asks the cause and the purpose of the abandonment, that is, what it is. \"For what reason have you abandoned me?\" It belongs to one asking the purpose, not that it be known to him, but to his body, to his own people. Far from my salvation are the words of my transgressions. Here, lest we seem to be telling myths, we are compelled to touch on deeper contemplation. A thing and the account of the thing are not the same. The many know perceptible things, but they do not have the account of them. It belongs to great men to have the account of things. For in this way we also separate thing from thing by reason. And I mentioned color and surface. Color is one thing and surface another, yet they are inseparable from each other. By reason, then, we separate them. Color admits of the more and the less. But surface does not admit of the more and the less, so that color is different from surface, even if it is never separated from it, even if it never exists without it. Those who are concerned with demonstration speak these things by abstraction. We abstract this from that by reason, not by perception, not by existence. When, then, we say that a line is breadthless length, the perceptible line is not breadthless. It certainly has width. But by reason","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"ἀφαιροῦμεν. λέγω· οἱ αἰσθήσει καὶ ὑπάρξει παραπτώματα ἔχοντες οὐκ ἴσασιν αὐτῶν τοὺς λόγους· εἰ γὰρ ᾔδεσαν ὅτι βλαπτικά ἐστιν, ὅτι εἰς ὄλεθρον καταστρέφει, οὐκ ἐνήργουν αὐτά. ἔστιν δὲ λόγον ἔχειν παραπτώματος· οἷον ἔστω παράπτωμα παρὰ τὸν νόμον τοῦ θεοῦ πραττόμενον τὸ ὅπως ποτὲ φονεύειν ἄνθρωπον. ὅταν δὲ δικαςτική τις ἐξουσία καὶ ὑπηρετῶν τῷ ὀρθῷ νόμῳ τὸν ἄξιον θανάτου ἀποκτέννῃ, ὡς ὁ Ἀγὰγ ἐφονεύθη ὑπὸ τοῦ Σαμουήλ, λόγον παραπτώματος εἶχεν ὁ Ἠλίας, οὐ παράπτωμα, καὶ Σαμουήλ. λέγει γοῦν ὁ σωτὴρ κατὰ τὸν ἄνθρωπον· αὐτὸς γάρ ἐστιν ὁ ἀφελπισθεὶς ὁ λέγων ταῦτα· \"μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου\". οὐ \"μακρὰν ἀπὸ τῆς σωτηρίας μου εἰσίν\"· οὐκ ἔγνων γὰρ ἁμαρτίαν, οὐκ ἐποίησα αὐτήν. ἔχω δὲ αὐτὴν λόγῳ, οἶδα τί ἐστιν ἁμαρτία. καὶ οἱ λόγοι οὖν παραπτωμάτων μακρὰν ἔστωσαν ἀπὸ τῆς σωτηρίας μου. ἡ σωτηρία μου μὴ παράμειγμά τι λαβέτω ὥστε ἀμαυρωθῆναι. ἐνίοτε γὰρ σῴζεταί τις καὶ διά τι ἐνυπάρχον αὐτῷ καλόν· εἰ κακόν, ἐλαττοῦται αὐτοῦ ἡ σωτηρία. πολλοὶ γοῦν πολλάκις ἐζήτησαν ὅτι· ἐὰν ποιήσῃ τις πολλὰ κακά, ποιήσῃ δὲ ὀλίγα ἀγαθά, ἀπόλλυσιν ἐκεῖνα; τὸ εἰπεῖν ὅτι ἀπόλλυσιν, ἀφαίρεσιν ἐλπίδος τῶν προσώπων σημαίνει. εἶπον πολλάκις εἰς τοῦτο ὅτι ἐλαττοῦται ἡ κόλασις. φέρε εἰπεῖν, ἀδικείτωσαν πλείονες· ἐκ τούτων δέ τινες μὴ ἀδικείτωσαν, ἀλλὰ ἐλεάτωσαν. ἐλαττοῦται αὐτοῦ ἡ τιμωρία καὶ οὐκ ἀργῶς πέπρακται αὐτῷ ταῦτα. ὅταν τις προηγουμένως ἁμαρτήσῃ, ἔχει τὰ ἔργα \"προάγοντα εἰς κρίσιν\". προτρέχουσιν αὐτοῦ, χειραγωγοῦσιν αὐτὸν ἐπὶ τὴν κρίσιν. ἄλλοις δὲ ἐπακολουθοῦσιν τὰ ἁμαρτήματα.","english":"We remove. I say: those who have transgressions in sensation and in substance do not know their reasons; for if they had known that they are harmful, that they lead to destruction, they would not have practiced them. But it is possible to have the reason of a transgression; for example, let there be a transgression committed against the law of God, such as to kill a man at some time. But when some judicial authority, serving the right law, kills the one worthy of death—as Agag was killed by Samuel—Elijah had the reason of a transgression, not a transgression, and Samuel too. At any rate the Savior says in accordance with the man—for he is the one who was abandoned in hope, who says these things: \"Far from my salvation are the words of my transgressions.\" Not \"they are far from my salvation\"; for I did not know sin, I did not commit it. But I have it in reason; I know what sin is. And so let the words of transgressions be far from my salvation. Let my salvation receive no admixture, so as to be darkened. For sometimes someone is saved also because of some good that is in him; if evil, his salvation is diminished. Many, then, have often asked: if someone does many evil things, but does a few good things, does he destroy those? To say that he destroys them signifies the removal of hope for persons. I have often said on this point that the punishment is diminished. For instance, let more people do injustice; but let some of these not do injustice, but show mercy. His punishment is diminished, and these things have not been done by him in vain. When someone sins beforehand, he has works that \"go before into judgment.\" They run ahead of him, they lead him by the hand to judgment. But for others, their sins follow after.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"ὅταν τις πράττων καλὰ ποιῇ καὶ ὀλίγα ἁμαρτήματα, ἐπακολουθεῖ ταῦτα. \"ὡσαύτως\", φησίν, \"καὶ τὰ καλὰ ἔργα\". ὡς εἶπον περὶ τῶν ἁμαρτημάτων, καὶ περὶ τῶν καλῶν ἔργων ἐρῶ. ὅμως οὐδεὶς πράξας καλὸν ἀνωφελὴς μένει. ἐξ αὐτοῦ μειουμένην ἔχει τὴν κόλασιν. ὁ δὲ \"ἁμαρτίαν μὴ γνοὺς μηδὲ ποιήσας αὐτὴν\" καὶ τοὺς λόγους τῶν παραπτωμάτων πόρρω ἔχει ἀπὸ τῆς ἑαυτοῦ σωτηρίας, καθαρὰν ἔχει τὴν σωτηρίαν, οὐδὲ ἁμάρτημα ἢ παράπτωμα παραμέμεικται αὐτῇ, ἀλλ' οὐδὲ αὐτὸ τοῦτο, λόγος παραπτώματος. ὁ θεός μου, κεκράξομαι ἡμέρας πρός σε, καὶ οὐκ εἰσακούσῃ, καὶ νυκτός, καὶ οὐκ εἰς ἄνοιαν ἐμοί. ἡ κατάστασις τοῦ βίου τῶν ἀνθρώπων διάφορός ἐστιν. ἔχει καὶ ἐπωφελῆ τινα, ἔχει δὲ καὶ σκυθρωπά. καὶ ἐν αὐτοῖς τούτοις τοῖς ἀνθρωπίνοις εἰσὶν ἡδέα, καὶ καλεῖται ταῦτα \"ἡμέρα\", καὶ σκυθρωπά, ἃ ὀνομάζεται \"νύξ\". τοῦτο οὖν λέγει· καὶ ἐν τοῖς ἡδέσιν καὶ λαμπροῖς πρός σε κράζω, καὶ εἰσακούεις, καὶ ἐν νυκτὶ τοῦτο ποιῶ, καὶ οὐκ εἰς ἄνοιαν ἐμοὶ γίνεται· ἐπινεύσαντος γάρ σου καὶ τῶν σκυθρωπῶν μηκέτι ἀσαφῶν ὄντων, γέγονέν μοι φανερόν. εἰσακούει ἡμέρας ἡμῶν βοώντων· καὶ νυκτὸς δέ, τουτέστιν ἐν τῇ σκυθρωπῇ καταστάσει ὄντες, ἔχομεν αὐτὸν βοηθοῦντα καὶ τῷ πράγματι ἐλάβομεν γνῶσιν ὅτι βοηθεῖ· τοῦτο γάρ ἐστιν τό· \"καὶ νυκτός, καὶ οὐκ εἰς ἄνοιαν ἐμοί\". κἂν ἄλλοις ἦν ὅτι οὗτος, εἰ ἦν \"ὁ ἄνθρωπος παρὰ θεοῦ\" οὗτος, ἐνκατελείπετο, αὐτῷ οὐκ εἰς ἄνοιαν ἦν τοῦτο· ἑκουσίως γὰρ εἰς τοῦτο ἐλήλυθεν· \"πορεύσομαι ἐμαυτῷ πρὸς τὸ ὄρος τῆς σζμύρνης\"· σζμύρνη γὰρ αὐτοῦ τὸ σῶμα.","english":"When someone who practices good things also commits a few sins, these things follow. \"Likewise,\" he says, \"also the good works.\" As I spoke about sins, I will also speak about good works. Nevertheless, no one who has done a good thing remains without benefit. From it he has his punishment diminished. But he who \"knew no sin nor did it\" also keeps the reasons for his transgressions far from his own salvation; he has his salvation pure, and no sin or transgression is mixed into it, nor even this very thing, the reason for a transgression. My God, I will cry out by day to you, and you will not hear, and by night, and it is not folly to me. The condition of human life is varied. It has some things that are beneficial, and it has gloomy things too. And in these very human things there are pleasant things, and these are called \"day,\" and gloomy things, which are named \"night.\" So this is what he says: both in pleasant and bright things I cry out to you, and you hear, and in the night I do this, and it does not become folly to me; for when you have nodded assent and the gloomy things are no longer unclear, it has become clear to me. He hears us by day when we cry out; and by night too, that is, when we are in a gloomy condition, we have him as a helper, and in the matter itself we received knowledge that he helps; for this is the meaning of \"and by night, and it is not folly to me.\" And even if it was to others that this one—if this one was \"the man from God\"—was abandoned, to him this was not folly; for he came to this willingly: \"I will go for myself to the mountain of myrrh\"; for his body is myrrh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"πρὸς τὸ ὄρος πεπόρευται, ὅτι ὑπὲρ πάντων τῶν σζμυρνισθέντων ἀνεδέξατο τὸν θάνατον. ὅτι δὲ τοῦθ' οὕτως ἔχει, καὶ ἐξ ἄλλου ψαλμοῦ μάθωμεν, ὅτι τὰ σκυθρωπὰ ἄγνοιά ἐστιν καὶ νύξ· \"ἡμέρας\", φησίν, \"ἐντελεῖται κύριος τὸ ἔλεος αὐτοῦ, καὶ νυκτὸς δηλώσει\". ὅτε φανερῶς καὶ προχείρως ἐλεουμένους ἀνθρώπους ὁρῶμεν, ἡμέρας ἐνετείλατο ὁ θεὸς τὸ ἔλεος αὐτοῦ. \"καὶ νυκτὸς\" δὲ \"δηλώσει\"· ἐὰν γὰρ εἰδῇς ὅτι καὶ κολάσει παραδίδωσιν θεός, ἵνα δηλώσῃ τὸ ἔλεος ἑαυτοῦ –οὐδὲ γὰρ ὠμῶς παραδίδωσιν κολάσεσιν τοὺς ἀνθρώπους–, ἐν ταύτῃ τῇ νυκτί, τῇ σκυθρωπῇ καταστάσει, δηλωθήσεται τὸ ἔλεος τοῦ θεοῦ. καὶ ἡμέρας δὲ ἐντέλλεται τὸν ἔλεον, ὅταν φανερὰ ᾖν ἡ ἐλεημοσύνη αὐτοῦ,\n\nκαὶ νυκτός· δύναται διὰ τὸ σκυθρωπὸν τῆς καταστάσεως τῶν κολαζομένων. πλὴν εἰ κἀκεῖνοι ἀφελπίζουσιν, ἀλλ' αὐτὸς δηλώσει καὶ ἐν τῇ νυκτὶ τὸν ἔλεον αὐτοῦ. \"καὶ οὐκ εἰς ἄνοιαν ἐμοί\"· οὐκ ἀγνοῶ κράζων νυκτός, οὐκ ἀγνοῶ ὅτι ἐπακούεις. σὺ δὲ ἐν ἁγίοις κατοικεῖς, ὁ ἔπαινος τοῦ Ἰσραήλ. θεώρει τί λέγει· σὺ ὁ ἐν ἁγίοις κατοικῶν καὶ ἔπαινος ὢν πάντων τῶν καθαρὰν καρδίαν ἐχόντων καὶ ὁρώντων σε –οἱ τοιοῦτοι γάρ εἰσιν ὁ Ἰσραήλ–οὐκ ἐνκατέλειψάς με· εἰ γὰρ ἐν ἁγίοις κατοικεῖς, πάσχουσιν δέ τι οἱ ἅγιοι, οὐκ ἐνκατελείφθησαν ἐκεῖνοι· πῶς γὰρ ἐν αὐτοῖς ἦς ἄν, καὶ οὐχ ἁπλῶς, ἀλλ' ἔπαινος τοῦ Ἰσραήλ; δυνατὸν δὲ καὶ τὸ \"σὺ δὲ ἐν ἁγίοις κατοικεῖς\" οὕτως· εἰ καὶ οἰκτρῷ θανάτῳ περιέβαλόν μέ τινες καὶ δοκεῖς κατὰ τοῦτο ἀπεσχοινίσθαι μου, ἀλλ' ἐν τοῖς ἁγίοις, ἐν τοἷς διδάσκω, ἐν οἷς φρονῶ, κατοικεῖς. εἰ δὲ ἐν τούτοις πάρει, οὐκ ἐνκατελείφθην.","english":"He has gone to the mountain, because he accepted death on behalf of all who had been embalmed with myrrh. And that this is so, let us learn also from another psalm, that gloomy things are ignorance and night: \"By day,\" it says, \"the Lord will command his mercy, and by night he will declare it.\" When we see people openly and readily receiving mercy, God has commanded his mercy by day. \"And by night\" he \"will declare it\"; for if you know that God also hands people over to punishment so that he may declare his own mercy—for he does not hand people over to punishments cruelly—in this night, in this gloomy condition, the mercy of God will be declared. And by day he commands mercy, when his compassion is manifest,\n\nand by night: this can be understood because of the gloomy condition of those being punished. Yet even if those people despair, he himself will declare his mercy even in the night. \"And it is not folly to me\": I am not ignorant when I cry out by night, I am not ignorant that you hear. But you dwell among the holy ones, the praise of Israel. Consider what he says: you who dwell among the holy ones and are the praise of all who have a pure heart and see you—for such people are Israel—you have not abandoned me; for if you dwell among the holy ones, and the holy ones suffer something, those people have not been abandoned; for how could you be among them, and not merely so, but as the praise of Israel? It is also possible to take \"But you dwell among the holy ones\" in this way: even if certain people have surrounded me with a pitiable death and you seem to have been separated from me in this respect, nevertheless you dwell among the holy ones, in those whom I teach, in those whose mind I share. And if you are present in these, I have not been abandoned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"δύναται δὲ καθόλου τὰ ἅγια ληφθῆναι καὶ ἐπὶ τῶν μακαρίων λογικῶν καὶ ἐπὶ τῶν ἁγίων ἀνδρῶν καὶ ἐπ' αὐτῶν τῶν μυστηρίων τῆς βασιλείας τῶν οὐρανῶν. πανταχοῦ δὲ παρὼν θεὸς ἐν τοῖς τοιούτοις εὑρίσκεται, καὶ πάντα τὰ τοιαῦτα ναὸς αὐτοῦ εἰσιν, πολύτροπος ναός. ἔπαινος εἶ οὖν ἐν Ἰσραήλ· ὁ γὰρ ἀληθῶς διορατικὸς καὶ \"νοῦν Χριστοῦ ἔχων\", ἐν ᾧ ὁρᾷ τὸν θεόν, οὐ θλίβεται. σὺ δὲ εἶ \"ὁ ἔπαινος τοῦ Ἰσραήλ\"· \"ἐν σοὶ ἐπαινεθησόμεθα ὅλην τὴν ἡμέραν\". ἐπὶ σοὶ ἤλπισαν οἱ πατέρες ἡμῶν. οἱ πατέρες ἡμῶν ἐπὶ σοὶ ἐλπίσαντες εἰσηκούσθησαν \"καὶ οὐ κατῃσχύνθησαν\"· ἀεὶ γὰρ τὰς εὐχὰς αὐτῶν δεχόμενος εἰς εὐμένειαν αὐτοὺς ἔφερες, κἂν θλίψεσιν ἐναπέθανον· τὸ γὰρ ἐπακοῦσαί σε αὐτῶν βοώντων οὐ τοῦτό ἐστιν τὸ ἐκτὸς θλιβηρῶν αὐτοὺς ποιῆσαι, ἀλλὰ τὸ ἐκτὸς τῆς βλάβης τῆς ἐπιφερομένης ὑπὸ τῶν θλιβηρῶν· οὕτω γὰρ ἑρμηνεύθη καὶ τό· \"μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν\". κἂν δοκῶσιν οὖν μὴ ἐπακούεσθαι οἱ ἅγιοι εὐχόμενοι, τότε μᾶλλον ἐπακούονται, ὅτι ἐνμένοντες τοῖς θλιβηροῖς ἀθληταὶ ἀποδείκνυνται. ἐπεὶ ποῖον κατόρθωμα, ἐὰν εὐχόμενος ἀποστῇ ἀπὸ τῶν θλιβηρῶν; ἐπερ· ἐκ προσώπου τοῦ σωτῆρος τὸ \"οἱ πατέρες ἡμῶν\"; –οἶδας ὅτι ἐν πολλοῖς ἀριθμεῖ ἑαυτὸν κατὰ τὸν ἄνθρωπον. 5–6 ἤλπισαν, καὶ ἐρύσω αὐτούς· πρὸς σὲ ἐκέκραξαν καὶ ἐσώθησαν. οὐ τῷ μηδὲν σκυθρωπὸν ἐπάγειν, ἀλλὰ τῷ ταῖς θλίψεσιν νικᾶν. \"πρὸς σὲ ἐκέκραξαν\". βοήσαντες ἐσώθησαν. τὴν βοὴν δὲ τὴν ἐπιτεταμένην εὐχὴν λαμβάνομεν· οὐδὲ γὰρ ἐν γεγωνῷ φωνῇ κράζομεν· ἡ νόησις γὰρ λόγος ἐστὶν ψυχῆς, φωνή ἐστιν τοῦ ἔσω ἀνθρώπου. 6– 7 ἐπὶ σοὶ ἤλπισαν καὶ οὐ καταισχύνθησαν.","english":"But \"the holy things\" can be understood generally both of the blessed rational beings and of holy men and of the very mysteries of the kingdom of heaven. And God, being present everywhere, is found in such things, and all such things are his temple, a manifold temple. You are therefore praise in Israel; for the one who truly sees clearly and \"has the mind of Christ,\" in whom he sees God, is not afflicted. But you are \"the praise of Israel\": \"in you we shall be praised all the day long.\" In you our fathers hoped. Our fathers, having hoped in you, were heard \"and were not put to shame\"; for always receiving their prayers you brought them into favor, even if they died in afflictions; for your hearing them when they cried out is not this—to make them be outside afflictions—but to be outside the harm brought on by afflictions; for thus also this was interpreted: \"Do not lead us into temptation.\" So even if the saints seem not to be heard when they pray, then rather are they heard, because by remaining in afflictions they are shown to be athletes. For what achievement is it, if one who prays departs from afflictions? Moreover: is \"our fathers\" spoken in the person of the Savior? —You know that in many places he counts himself among them according to the man. 5–6 They hoped, and he delivered them; they cried out to you and were saved. Not by bringing on nothing gloomy, but by conquering in afflictions. \"They cried out to you.\" Having shouted, they were saved. And by the shout we understand earnest prayer; for we do not cry out with a loud voice; for thought is the word of the soul, it is the voice of the inner man. 6–7 They hoped in you and were not put to shame.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"ἐγὼ δέ εἰμι σκώληξ καὶ οὐκ ἄνθρωπος. οἱ πατέρες κράξαντες πρὸς σὲ οὐ καταισχύνθησαν· τετυχήκασιν γὰρ ὧν προσεδόκουν, ὧν ἤλπιζον. ὧδε ἀτυφίαν διδάσκει· \"ἐγὼ σκώληξ καὶ οὐκ ἄνθρωπός εἰμι\". οὐκ ἀρνεῖται ἑαυτὸν τὸ ἄνθρωπον εἶναι, ἀλλὰ τὸ ἄνθρωπον τοιόνδε εἶναι, ἐπεὶ οὐδὲ σκώληκα ἑαυτὸν αἰσθητῶς λέγει. οὔκ εἰμι οὖν ὁ ἄνθρωπος ἐκεῖνος, περὶ οὗ λέγεται· \"ὅπου γὰρ ἔρις καὶ ζῆλος ἐν ὑμῖν, οὐχὶ ἄνθρωποί ἐστε\"; ἀλλ' ἐγὼ ἔχομαι τῆς αὐτῆς πρὸς αὐτοὺς διαθέσεως, ὑπὲρ αὐτῶν πάντα ἀναντλῶ. δυνατὸν δὲ καὶ τοῦτο λαβεῖν· ἐπεὶ οὐκ ἐκ καταβολῆς σπερμάτων ἀνδρὸς γέγονεν αὐτῷ τὸ σῶμα, ἀλλ' ἐκ μόνης τῆς ὕλης τῆς ἐκ τῆς κυούσης λαμβανομένης, κατὰ τοῦτο σκώληκα αὐτὸν λέγει· ὁ γὰρ σκώληξ οὐκ ἐκ συνδυασμοῦ γίνεται, ἀλλ' ἐξ ἁπλῆς ὕλης. καὶ ὧδε ἀπὸ τῆς ἁπλῆς ὕλης τῆς ὑποκειμένης τῇ θηλείᾳ συνανέστη αὐτῷ τὸ σῶμα. \"ἐν αὐτῇ\" γοῦν \"γεγέννηται\" καὶ \"ἐξ αὐτῆς γεγέννηται\". τὰ δὲ ἄλλα σώματα \"διὰ γυναικῶν\" λέγεται τὴν πλάσιν δέχεσθαι. ἐπεὶ οὖν αὕτη οὐκ ἐκ σπέρματος ἀνδρὸς ἔσχεν τὴν γονήν, οὐ δι' αὐτῆς γέγονεν, ἀλλ' ἐξ αὐτῆς. ὄνειδος ἀνθρώπων καὶ ἐξουδένημα λαοῦ. ὄνειδος δέ εἰμι οὐχ ἁπλῶς τῶν ἀνθρώπων, ἀλλὰ τῶν \"ἀνθρώπων\". πάντες οἳ θεωροῦντές με ἐξεμυκτήρισάν με. τινὲς τὸ καθόλου πολλάκις ψευδοποιεῖν βούλονται· τέμνεται γάρ ποτε τὸ καθόλου καὶ ἄλλως γίνεται καθόλου. ἐὰν λέγω· \"πάντες οἱ ἄνθρωποι θνητοί εἰσιν\", καθόλου τοῦτο λέγω. ἐὰν δὲ λέγω ὅτι· \"πάντες οἱ γραμματικοί\",","english":"But I am a worm and not a man. The fathers cried out to you and were not put to shame, for they obtained what they expected, what they hoped for. Here he teaches freedom from pride: \"I am a worm and not a man.\" He does not deny that he is a man, but that he is a man of a certain kind, since he does not call himself a worm in a perceptible sense. I am not, then, that man of whom it is said: \"For where there is strife and jealousy among you, are you not men?\" But I am possessed by the same disposition toward them, and for their sake I endure all things. And it is possible to take this also in another way: since his body did not come into being from the sowing of a man's seed, but from the matter alone that was taken from the woman who conceived, in this respect he calls himself a worm; for a worm does not come into being from union, but from simple matter. And here, from the simple matter that underlies the female, his body rose up together with him. \"In her,\" then, \"he was begotten,\" and \"from her he was begotten.\" But other bodies are said to receive their formation \"through women.\" Since, then, she did not receive her offspring from a man's seed, he did not come into being through her, but from her. A reproach of men and despised by the people. And I am a reproach not simply of men, but of \"men.\" All who saw me mocked me. Some wish often to falsify the universal; for the universal is sometimes divided and otherwise becomes universal. If I say, \"All men are mortal,\" I say this as a universal. But if I say that \"all the grammarians,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"ἀνθρώπους τινὰς λέγω, καὶ τὸ καθόλου ἐκ τοῦ γραμματικοῦ γέγονεν, οὐκ ἐκ τοῦ ἀνθρώπου. \"πάντες οἱ σπουδαῖοι δίκαιοι\". οὐ τοῦτο λέγω ὅτι \"πάντες οἱ ἄνθρωποι\". οὕτω καὶ ἐνταῦθα· οὐ πάντες οἱ θεωροῦντες αὐτὸν ἐξεμυκτήρισαν αὐτόν–οἱ ἀπόστολοι γοῦν θεωροῦντες οὐκ ἐξεμυκτήρισαν–, ἀλλὰ πάντες οἱ οὕτω με θεωροῦντες ὡς ἐξουθένημα λαοῦ, ὡς ὄνειδος· οἱ γὰρ ἄλλοι οὐχ οὕτως αὐτὸν ἐθεώρουν. ἐλάλησαν ἐν χείλεσιν, ἐκίνησαν κεφαλήν. εἰ λελαλήκεισαν ἀπὸ καρδίας, οὐκ ἂν ἐκίνουν τὴν κεφαλήν. ἐν χείλεσιν πολλοῖς ἐλάλησαν. καὶ οὐ θαυμαστόν, εἰ περὶ τοῦ πεπονθότος καὶ ὁρωμένου κρεμαμένου ταῦτα εἰρήκασιν. καὶ αὐτὸς ὁ θεὸς αἰτιᾶται αὐτοὺς λέγων· \"ὁ λαὸς οὗτος τοῖς χείλεσίν με τιμᾷ\". πάντες οὖν οἱ ἐπιχαιρέκακοι ὅτε ἁγίοις καὶ δικαίοις ἐπιχαίρουσιν, χείλεσιν μόνοις λαλοῦσιν. καὶ οἱ ἐπὶ τοῦ σωτῆρος γοῦν μεγαλορημονοῦντες τοῦτο ἐποίουν· \"οὐὰ ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν αὐτόν\". ἐπερ· τὸ κινεῖν κεφαλήν; –ἴσως μὲν καὶ ἐπὶ τῆς ἱστορίας· ἐπικερτομοῦντες ἐποίουν τοῦτο. πολλαχοῦ δὲ σημαίνει ἡ κεφαλὴ τὸν νοῦν. ὅταν τις τοίνυν οὕτως ἐν χείλεσιν κατὰ τοῦ σωτῆρος λέγῃ μὴ θεωρήσας αὐτὸν ὡς δεῖ, σαλευόμενον ἔχει τὸν νοῦν, κλονούμενον ἔχει τὸν νοῦν. ὅτι δὲ σημαίνει τὸν νοῦν ἡ κεφαλή· \"τὰς ὁδοὺς αὐτῶν ἔδωκα εἰς κεφαλάς\", καὶ οὐ δήπου ἡ κεφαλὴ αὕτη ἔσχεν τι. \"καὶ ἐντεῦθεν ἐξελεύσῃ, καὶ αἱ χεῖρές σου ἐπὶ τῆς κεφαλῆς σου· λέγεις· οὐχ ἥμαρτον· ἰδοὺ γὰρ ἐγὼ κρίνομαι πρὸς σέ\". καὶ τούτου τοῦ ζῆν ἐξελευσόμενος ἕξεις τὰς πράξεις σου ἐπὶ τῆς κεφαλῆς σου. καὶ ἔτι·","english":"I mean certain men, and the statement has come about from the grammarian's usage, not from the man. \"All the earnest are righteous.\" I do not say this: \"all men.\" So also here: not all who saw him mocked him—the apostles, at any rate, saw him and did not mock—but all who saw me thus, as a contempt of the people, as a reproach; for others did not see him in this way. They spoke with their lips, they shook the head. If they had spoken from the heart, they would not have shaken the head. With many lips they spoke. And it is no wonder if they said these things about the one who suffered and was seen hanging. And God himself accuses them, saying: \"This people honors me with their lips.\" All who rejoice in evil, then, whenever they rejoice over saints and righteous men, speak with lips only. And those who spoke boastfully against the Savior did this: \"Alas, you who destroy the temple and build it in three days.\" Why then the shaking of the head? —Perhaps also in the historical sense: they did this in mockery. But in many places the head signifies the mind. Whenever someone, then, speaks thus with his lips against the Savior, not having seen him as one ought, he has his mind shaken, he has his mind unsettled. And that the head signifies the mind: \"I gave their ways into their heads,\" and surely that head did not have anything. \"And from here you shall go out, and your hands shall be upon your head; you say, I have not sinned; behold, for I am judged against you.\" And going out from this life, you shall have your deeds upon your head. And further:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"\"ἐπιστρέψει ὁ πόνος αὐτοῦ εἰς κεφαλὴν αὐτοῦ\". ἀλλὰ καὶ ἐπαινετῶς· \"τοῦ σοφοῦ οἱ ὀφθαλμοὶ ἐν κεφαλῇ αὐτοῦ\". καὶ ὁ ἐκ μὴ σοφοῦ σοφὸς γεγενημένος οὐκ ἔχει μεταφερομένους τοὺς ὀφθαλμοὺς εἰς ἕτερον τόπον. τοῦτο οὖν λέγει, ὅτι τὸ διορατικὸν τοῦ σοφοῦ ἐν τῇ κεφαλῇ αὐτοῦ ἐστιν κατὰ Χριστόν· τὸ γάρ· \"κεφαλὴ αὐτοῦ ἐστιν ὁ Χριστός\". ἤλπισεν ἐπὶ κύριον, ῥυσάσθω αὐτόν· σωσάτω αὐτόν, ὅτι θέλει αὐτόν. χλευάζοντες λέγουσιν. εἶπον ὅτι καὶ περὶ τῶν θλιβομένων δικαίων εἰώθασιν οἱ ἄνθρωποι τοιαῦτα λέγειν· \"εἰ θελητὸς αὐτῷ ἐστιν, σωσάτω αὐτόν\". καὶ ῥύσεται αὐτόν, οὐχ ὅτι ἐκεῖνοι τοῦτο λέγουσιν· θελητὸς γὰρ αὐτῷ ἐστιν. αὐτοῦ οἰκονομίας ἐκτελεῖ. ἐλήλυθεν πληρῶσαι τὸ βούλημα τοῦ πατρός· \"καταβέβηκα\" γὰρ \"ἀπὸ τοῦ οὐρανοῦ οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμόν\". εἰ τοίνυν τὸ θέλημα τοῦ πατρὸς αὐτοῦ ποιεῖ, θέλει αὐτόν. ὅτι σὺ εἶ ὁ ἐκσπάσας με ἐκ γαστρός. καὶ ἐπὶ τῆς ἱστορίας ῥηθείη ἄν τι πιθανόν. ἡ Μαρία συνείληφεν \"τοῦ πνεύματος τοῦ ἁγίου ἐπελθόντος ἐπ' αὐτὴν καὶ τῆς δυνάμεως τοῦ ὑψίστου ἐπισκιασάσης αὐτήν\". καὶ ὥσπερ αὐτὸς ὁ θεὸς̣ ὁ πλάττων ἐν τῇ κοιλίᾳ τὰ σώματα–ὡς τὸν Ἰηρεμίαν ἔπλασεν καὶ τὸ σῶμα τοῦτο ἐν τῇ ὑστέρ̣ᾳ̣ τῆς Μαρίας. ἐπεὶ τοίνυν ἡ αὐτὴ περὶ τὸ σῶμα ἦν ἁγνεία καὶ καθαρότης, αὐτὸς ἐξέσπασεν αὐτὸν ἐκ μήτρας. οὐ μέγα τοῦτο πεποίηκεν, ἀλλ' ὥσπερ πλάσας τὸν Ἀδὰμ ἔδειξεν αὐτὸν ἄνθρωπον, οὕτω πλάσας αὐτὸν ἐξήγαγεν αὐτόν. ἡ ἐλπίς μου ἀπὸ μαστῶν τῆς μητρός μου. ἔτι θηλάζων ἔδειξά σε, ὅτι ἐλπίς μου εἶ, καλέσας τοὺς μάγους–ἔτι γὰρ νήπιος ὢν ἐσκύλευσεν τὴν μαγείαν–.","english":"His trouble shall return upon his own head.\" But also in a laudatory sense: \"The eyes of the wise man are in his head.\" And he who has become wise from being unwise does not have his eyes transferred to another place. This, then, is what he says: that the clear-sightedness of the wise man is in his head according to Christ; for \"his head is Christ.\" \"He hoped in the Lord; let him deliver him; let him save him, because he wills him.\" They say this mockingly. I said that people are also accustomed to say such things about the righteous who are afflicted: \"If he is dear to him, let him save him.\" And he shall deliver him—not because those men say this; for he is dear to him. He fulfills the plan of his economy. He has come to fulfill the will of the Father; for \"I have come down from heaven, not to do my own will.\" If, then, he does the will of his Father, he wills him. \"Because you are the one who drew me out from the womb.\" And in the historical sense something plausible may be said. Mary conceived \"when the Holy Spirit came upon her and the power of the Most High overshadowed her.\" And just as God himself is the one who forms bodies in the womb—as he formed Jeremiah and this body in the womb of Mary. Since, then, the same purity and cleanness was around the body, he himself drew him out from the womb. He has not done this as something great, but just as, having formed Adam, he showed him to be a man, so having formed him he brought him forth. \"My hope from my mother's breasts. While still nursing I showed you, because you are my hope,\" having called the magi—for while still an infant he despoiled the magic.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"ἐν τῷ δέχεσθαι γάλα οὐκ ἤμη̣ν νηπιάζων ὡς τὰ ἄλλα βρέφη ἀγνο30 ῶν θεόν, ἀλλὰ ἐλπίδα σὲ εἶχον. ἐπὶ σὲ ἐπερίφην ἐκ μήτρας. ὁ ἁμαρτίαν μὴ ποιήσας μηδὲ δόλον σχὼν ἐν τῇ καρδίᾳ, ὁ \"πρὶν γνῶναι καλεῖν πατέρα καὶ μητέρα\" λαβὼν \"δύναμιν Δαμασκοῦ καὶ σκῦλα Σαμαρείας\", ὁ \"πρὶν προελέσθαι πονηρὰ\" ἐκλεξάμενος \"τὸ ἀγαθόν\"· τοῦτο γὰρ δείκνυσιν ὅτι ἁμαρτίαν οὔτε ἐποίησεν οὔτε ἔγνω. πάντες ἄνθρωποι μετὰ τὴν αἵρεσιν τῶν πονηρῶν ἐκλέγονται τὸ ἀγαθόν. οὗτος πρὶν προελέσθαι πονηρὰ ἐξελέγη τὸ ἀγαθόν. καὶ τοῦτό ἐστιν τὸ ἀναμάρτητον αὐτὸν εἶναι, τὸ μὴ ἐγνωκέναι ἁμαρτίαν, ὅτι οὐδὲ κατὰ τὴν παιδικὴν ἡλικίαν ἐκεῖνα ἥμαρτεν, ἃ οὔκ εἰσιν πάνυ χαλεπά, ὅμως δὲ πρὸ ἀρετῆς προυφίστανται. ῥηθείη ἂν καὶ περὶ παντὸς ἁγίου τοῦτο τοῦ εἰς τὸν βίον δι'\n\nαὐτὸ τοῦτο γενομένου. \"ἐγένετο ἄνθρωπος, ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάννης\". \"καὶ πνεύματος ἁ γίου πλησθήσεται ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ\". ἕκαστος τούτων δύναται τὰς φωνὰς ταύτας εἰπεῖν τό· \"ἐπὶ σὲ ἐπερίφην ἐκ μήτρας\", τό· \"ἐκ κοιλίας μητρός μου θεός μου εἶ σύ\". ἐὰν δὲ περὶ τοῦ Σαμουὴλ λέγηται· \"καὶ Σαμουὴλ πρὶν ἢ γνῶναι θεόν\", δοκεῖ μάχεσθαι τοῖς εἰρημένοις. λοιπὸν ἴδωμεν αὐτὸ φρονιμώτερον, ὡς ὁ θεὸς βούλεται λόγος. ὁ Ἰὼβ λέγει· \"εἰ δὲ καὶ τὸν ψωμόν μου ἔφαγον μόνος καὶ ὀρφανῷ οὐ μετέδωκα, εἰ μὴ ὡς πατὴρ ὡδήγουν αὐτοὺς ἐκ κοιλίας μητρός μου\"· πῶς γὰρ ἠδύνατο ἐκ κοιλίας μητρὸς ὀρφανῶν προνοεῖσθαι καὶ φροντίζειν ὀρφανῶν; οὕτω τοίνυν λαμβάνω· πρᾶξιν ἐπαινετὴν διέξεισιν· τότε δὲ ἀρχὴν λαμβάνει ἡ πρᾶξις, ὅταν συνπληρωθῇ ὁ λόγος. δύναμαι οὖν τοῦτο·","english":"When I was receiving milk I was not foolish like other infants, ignorant of God, but I had hope in you. I was cast upon you from the womb. He who did not commit sin nor have guile in his heart, he who \"before he knew how to call father and mother\" received \"the power of Damascus and the spoils of Samaria,\" he who \"before he chose evil\" chose \"the good\"—for this shows that he neither committed nor knew sin. All men, after choosing evil things, choose the good. But this one, before choosing evil, was chosen for the good. And this is what it means for him to be sinless, to have not known sin: that not even in childhood did he sin in those things which are not altogether difficult, yet nonetheless precede virtue. This could also be said of every saint who came into life for this very purpose. \"There was a man sent from God, whose name was John.\" \"And he shall be filled with the Holy Spirit even from his mother's womb.\" Each of these can say these words: \"I was cast upon you from the womb,\" and \"from my mother's womb you are my God.\" But if it is said of Samuel, \"And Samuel before he knew God,\" it seems to conflict with what has been said. So then let us consider it more wisely, as God's word intends. Job says: \"If I also ate my morsel alone and did not share it with the orphan, if I did not guide them as a father from my mother's womb\"—for how could he provide for orphans and care for orphans from his mother's womb? So then I understand it thus: he is recounting a praiseworthy action; and the action then takes its beginning when the account is completed. I can therefore [say] this:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"λέγει ὅτι· τὰ καλὰ ἔπραξα οὐ μετὰ τὰ κακά, ἀλλὰ ὁ λόγος μοι συνπληρωθεὶς ἀπὸ τῶν ἐπαινετῶν ἤρξατο· ἵνα ἐκεῖνα τέως ἐάσωμεν τὸ ἄλλοθέν ποθεν κεκομικέναι τὴν τοιαύτην κατάστασιν τὴν \"εὐάρεστον τῷ θεῷ\". ἐπεὶ τοίνυν ἔστιν ἄλλη γένεσις παρὰ τὴν πρόχειρον, κἀκείνη μὲν ἡ γένεσις τρόπον τινὰ μήτηρ ἐστίν, ἐκσπᾶταί τις ἐκ μήτρας, ἐκ ταύτης τῆς μήτρας· οὐδὲ γὰρ δύναται ἐκ ταύτης τῆς μήτρας ἄνθρωπος ἀγαγεῖν εἰς φῶς ἢ θεὸς μόνος. καὶ ἀπὸ τῶν μαστῶν τῶν καταλλήλων τῷ γάλακτι ᾧν δέχονται οἱ ἄρτι θεοσεβεῖν ἀρχόμενοι, ἐκ μαστῶν ἐκείνων τὴν ἐλπίδα πρ̣ὸς θεὸν ἔχουσιν. σημαίνει δὲ πολλάκις τὸ γάλα καὶ ἕτερόν τι· \"οἱ ἀπεσπασμένοι ἀπὸ γάλακτος; ἐλπίδα ἐπὶ θλῖψιν προσεδέχου\". μὴ ὁ ἄρτι τοῦ γάλακτος παυσάμενος καὶ ἀποσπασθεὶς τῶν μαστῶν τῆς μητρὸς δύναται ἐλπίδα ἐπὶ θλῖψιν προσδέχεσθαι. πολλάκις πρὸς τὸν τέλειον ἄνδρα ὁ νήπιος λέγεται παρασιωπωμένων τῶν μεταξὺ ἡλικιῶν· \"ὅτε ἤμην νήπιος, ὅτε γέγονα ἀνήρ\". γέγονεν δὲ ἀνὴρ οὐ κατὰ πρώτην καὶ μίαν μεταβολήν, ἀλλὰ κατὰ πολ31 λῶν μεταβολήν. ὁ τοίνυν νηπίου κατάστασιν φέρων καὶ ἀσθενεστέραν διάθεσιν ἔχων γαλακτοδοτεῖται. ὅταν δὲ δυνηθῇ μέγας τις γενέσθαι, τότε ἀποσπᾶται ἀπὸ τοῦ γάλακτος καὶ τότε παρασκευάζεται εἰς ἀθλητικὴν δύναμιν, τὴν \"θλῖψιν ἐπὶ θλίψει καὶ ἐλπίδα ἐπ' ἐλπίδι\" μεταδιώκειν καὶ κατορθοῖν. \"καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκεσθαι ὑμᾶς, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, οὐ στερεᾶς τροφῆς\". ὁρᾷς, ὅτι τὰ μέσα παρεσιώπησεν, τὰ δὲ ἄκρα ἔλαβεν.","english":"He says: \"I did good things not after evil things, but the word, having been fulfilled in me, began from things praiseworthy\" — so that for now we may leave those things aside, [namely] that from somewhere else he had received such a condition, the one \"well-pleasing to God.\" Since, then, there is another birth besides the ordinary one, and that birth is in a certain way a mother, one is drawn out from a womb, from this womb; for a man cannot bring [anything] to light from this womb, but God alone. And from the breasts suited to the milk which those who are just beginning to worship God receive, from those breasts they have their hope toward God. But \"milk\" often signifies something else too: \"You who have been weaned from milk? You were expecting hope upon affliction.\" Surely the one who has just ceased from milk and been weaned from his mother's breasts cannot expect hope upon affliction. Often the infant is spoken of in relation to the perfect man, with the intermediate ages passed over in silence: \"When I was an infant, when I have become a man.\" And he has become a man not by a first and single change, but by a change of many [stages]. So the one who bears the condition of an infant and has a weaker disposition is fed with milk. But when he is able to become great, then he is weaned from milk, and then he is prepared for athletic strength, to pursue and accomplish \"affliction upon affliction and hope upon hope.\" \"For though by this time you ought to be teachers, you again have need that you be taught, and you have come to need milk, not solid food.\" You see that he passed over the intermediate things in silence, but took up the extremes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"πολλάκις οὖν λέγεται τὰ τοιαῦτα παρασιωπωμένων τῶν μέσων. ἐκ κοιλίας μητρός μου θεός μου εἶ σύ. ὡς ἐκ κοιλίας μητρὸς κατὰ τὴν κατὰ τὴν προτέραν ἀπόδοσιν ἐκ κοιλίας μητρὸς ὡδήγει Ἰὼβ ὀρφανούς· τουτέστιν ἐκ κοιλίας μητρός, τουτέστιν ἀφ' οὗ ἠρξάμην γνῶσιν ἔχειν, οὐκ ἄλλῳ θεῷ ἐλάτρευσα, οὐ τῇ κοιλία μου, οὐ τῷ μαμωνᾷ. ἐὰν δὲ τὸ ἄλλο, ὅτι οὕτω κατῆλθον θεὸν ἔχων τὸν θεόν. οὐ περὶ πάντων δὲ τοῦτο λέγομεν, ἀλλὰ περὶ τῶν βεβοημένων ἐν τῇ γραφῇ ὅτι οὐδέποτε σχεδὸν ἐν ἁμαρτίᾳ γεγένηνται, οἷον Ἰωάννου, Ἰηρεμίου. \"ὅτι σὺ εἶ ὁ ἐκσπάσας με ἐκ γαστρός\". εἶπον τὸ ἐκσπάσαι καὶ κατὰ προτέραν πιθανὴν διάνοιαν ὅτι· ἐπεὶ οὐκ ἦν διέξοδον ἔχον τὸ μέλος τῆς Μαρίας, ἐν ᾧ τίκτει, θεοῦ συνεργείᾳ τέτοκεν. \"ἡ ἐλπίς μου ἀπὸ μαστῶν τῆς μητρός μου\". οὐ μετὰ τὴν τελείωσιν ἠρξάμην ἐλπίζειν, ἀλλὰ ἀπὸ τῶν μαστῶν τῆς μητρός μου σὲ ἐλπίδα ἔσχον. ἐὰν περὶ τοῦ ἁγίου ἐκλαμβάνηται, λέγομεν ὅτι· μήτηρ τῶν ἁγίων ἐστὶν ἡ ἄνω Ἰερουσαλήμ. ἀπὸ τῶν μαστῶν ταύτης ἐλπίδα λαμβάνουσιν οἱ ἐλπίζοντες, ἀπὸ τῶν μαθητευσαμένων αὐτούς· πολλάκις γὰρ ὁ μαστὸς οὐ τὸ μέλος σημαίνει, ἀλλ' αὐτὸ τὸ γάλα. \"ἐπὶ σὲ ἐπερίφην ἐκ μήτρας, ἐκ κοιλίας μητρός μου θεός μου εἶ σύ\". ἐπὶ σὲ ἐπερίφην· οὐ πρὸς ἄλλον ἐπερίφην, εἶτα μετ' ἐκεῖνον ἐπὶ σέ. ἀποδέδοται τοῦτο, ὅτι ἀφ' οὗ ἠρξάμην εἰδέναι θεοσέβειαν, σὲ ἔσεψα, σοὶ ἐλάτρευσα. κατὰ δὲ τὸν βαθύτερον λόγον, ὅτι οὕτως ἦλθον μετὰ τοῦ θεὸν σὲ ἔχειν ὡς ὁ Ἰωάννης. τὸ \"ἔτι πλησθήσεται\"· οὐ λέγεται γὰρ τὸ \"ἔτι\" περὶ τοῦ μηδ' ὅλως","english":"Often, then, such things are said with the intermediate matters passed over in silence. \"From my mother's womb you are my God.\" As from my mother's womb, according to the earlier interpretation, from my mother's womb Job guided orphans; that is, from my mother's womb, that is, from the time I began to have knowledge, I did not serve another god, not my belly, not mammon. But if [we take] the other sense, that I came down thus, having God as my God. We do not say this about all, but about those who have been helped in the Scripture, that almost never have they been in sin, such as John, Jeremiah. \"For you are the one who drew me out of the womb.\" I spoke of \"drawing out\" also according to the earlier plausible sense, that since the member of Mary through which she gives birth had no passage, she gave birth by the cooperation of God. \"My hope from my mother's breasts.\" Not after perfection did I begin to hope, but from my mother's breasts I had you as hope. If this is taken concerning the saint, we say that the mother of the saints is the Jerusalem above. From her breasts those who hope receive hope, from those who have been made her disciples; for often \"breast\" does not signify the member, but the milk itself. \"On you I was cast from the womb, from my mother's belly you are my God.\" On you I was cast: I was not cast upon another, and then after him upon you. This has been interpreted, that from the time I began to know piety, I revered you, I served you. But according to the deeper meaning, that I came thus, having you as God, as John did. The phrase \"still shall be filled\": for \"still\" is not said concerning what is not at all","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"ἐσχηκότος. μὴ ἀποστῇς ἀπ' ἐμοῦ, ὅτι θλῖψις ἐγγύς. περὶ τοῦ πάθους λέγει. χρῄζω δὲ τῆς παραστάσεώς σου. ὅταν δὲ ταῦτα λέγηται ἐκ προσώπου τοῦ ἐνανθρωπήσαντος, οὐχ ἱδίως πρὸς τὸν πατέρα λέγεται οὐδὲ πρὸς τὸν υἱόν, ἀλλὰ πρὸς τὸν θεόν–μία δὲ θεότης πατρὸς καὶ υἱοῦ–ε̣ἴπομεν. ἐὰν οὖν λέγωμεν ὅτι· \"κεφαλὴ παντὸς ἀνδρὸς ὁ Χριστός ἐστιν, κεφαλὴ δὲ τοῦ Χριστοῦ\"–οὐκ εἶπεν \"ὁ πατήρ\", ἀλλ' \"ὁ θεός\"· ὡς ἀρχιερέα γὰρ λαμβάνει νῦν καὶ ὡς βασιλέα τὸν Χριστόν. κεφαλὴ οὖν ἡ θεότης ἐστίν· εἰ γὰρ εἰρ̣ήκει \"ὁ πατήρ\", παρῄρει τὸν υἱόν, εἰ εἰρήκει \"ὁ υἱός\", παρεσιώπα τὸν πατέρα· \"θεὸν\" γὰρ εἰρηκώς, ἐπεὶ μία θεότης πατρὸς καὶ υἱοῦ, καὶ θεὸς εἷς· θεὸς μὲν εἷς, πατὴρ δὲ καὶ υἱὸς οὐχ εἷς. ὁ Ἀβραὰμ καὶ ὁ Ἰσὰχ ἄνθρωπος εἷς· ἀλλ' ὁ μὲν πατήρ, ὁ δὲ υἱός. ὅθεν οὐχ εἷς κατὰ τὴν σχέσιν, κατὰ δὲ τὴν οὐσίαν εἷς. ὅτι οὐκ ἔστιν ὁ βοηθῶν. ἄλλος οὐ δύναται βοηθῆσαι. δύναται καὶ οὕτως· \"ὅτι οὐκ ἔστιν\"· οὐκ ἔριψα τὴν μέριμναν ἐπὶ βοηθὸν ἄλλον. δύναται δὲ καὶ τό· \"ὅτι οὐκ ἔστιν μοι βοηθῶν\"· ἐπεὶ πάντες κατ' ἐμοῦ εἰσιν, οὐκ ἔστιν νῦν, ὅσον ἧκεν εἰς ἀνθρώπινον λογισμόν, ὁ βοηθῶν. διὰ τοῦτο σὺ μὴ ἀποστῇς μου. δυνατὸν δὲ καὶ οὕτω· οὐδὲ ἄγγελος βοηθῆσαι τῷ τηλικούτῳ οἷός τέ ἐστιν. οὐ τολμᾷ βοηθῆσαι διὰ τὸ σὲ τὸν πάντων μείζονα, τουτέστιν τὴν θεότητα, αὐτῷ παρεῖναι, ἄλλου οὐχ οἵου τε ὄντος βοηθῆσαι εἰς τοῦτο τὸ πρᾶγμα. περιεκύκλωσάν με μόσχοι πολλοί, ταῦροι πίονες περιέσχον με. λοιπὸν τάγματα τὰ διάφορα τῶν Ἰουδαίων λέγει, Φαρισαίων, Σαδδουκαίων, τῶν ἄλλων λεγομένων Ἰουδαίων Γραμματέων·","english":"having had. Do not depart from me, for tribulation is near. He speaks concerning the passion. And I need your assistance. But when these things are said in the person of the one who became man, it is not said idly to the Father nor to the Son, but to God—and the divinity of the Father and the Son is one—we said. If, then, we say that \"the head of every man is Christ, and the head of Christ\"—he did not say \"the Father,\" but \"God\"; for he takes Christ now as high priest and as king. The head, then, is the divinity; for if he had said \"the Father,\" he would have passed over the Son; if he had said \"the Son,\" he would have kept silent about the Father; for having said \"God,\" since the divinity of the Father and the Son is one, and God is one; God is one, but the Father and the Son are not one. Abraham and Isaac are one man; but the one is father, the other son. Whence they are not one according to relation, but one according to essence. For there is no one who helps. Another cannot help. It can also be taken thus: \"For there is not\"—I did not cast my care upon another helper. And this too can be taken: \"For there is no one to help me\"; since all are against me, there is not now, as far as human reasoning extends, the one who helps. Therefore do not depart from me. And it is possible also thus: not even an angel is able to help one so great. He does not dare to help because you, the greater than all, that is, the divinity, are present with him, since another is not able to help in this matter. Many calves encircled me, fat bulls surrounded me. Henceforth he speaks of the various factions of the Jews, of the Pharisees, Sadducees, and the others called Jewish scribes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"οὗτοι γὰρ τῷ μέγα φρονεῖν τούτοις τοῖς ζῴοις παραβάλλονται, μάλιστα ὅτι καὶ γεωπόνα εἰσὶν τὰ ζῷα. δυνατὸν δὲ καὶ μόσχους μὲν αὐτοὺς εἰρῆσθαι, ταύρους δὲ πίονας τοὺς ἐνεργοῦντας αὐτούς, οἷον· \"λαοὶ ἐμελέτησαν κενά\"· οὗτοι οἱ μόσχοι. \"παρέστησαν οἱ βασιλεῖς τῆς γῆς\". οὐ πάντως δὲ αἰσθητοὺς λαμβάνομεν βασιλέας καὶ ἄρχοντας· εἷς γὰρ βασιλεὺς καὶ αὐτὸς μικροφυὴς καὶ οὐκέτι βασιλείαν ἔχων· διειλήφει γὰρ λοιπὸν ἡ Ῥωμαίων ἀρχή. Παῦλος δὲ ἑρμήνευσεν, τίνες εἰσὶν οἱ ἄρχοντες· οἱ αἴτιοι γενάμενοι τοῦ σταυρωθῆναι τὸν κύριον, ὧν σοφίας πολλὰς εἶναι λέγει. καὶ λέγει· \"εἰ ἦσαν ἐγνωκότες, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν\". εἰ ᾔδεσαν, ὅτι ἐπὶ καταλύσει τῇ ἑαυτῶν τοῦτο ποιοῦσιν, οὐκ ἂν ἐτόλμησαν τοῦτο ποιῆσαι. ὡς τὸ μικρῷ πρότερον προφητικὸν ἐλέγομεν τό· \"ὁ ἁπτόμενος ὑμῶν ὡς ὁ ἁπτόμενος τῆς κόρης\". κἀκεῖνοι ἁψάμενοι τοῦ σωτῆρος ἑαυτοὺς κατέλυσαν· καὶ ὡρμήθησαν ἐπὶ τὸ θανατῶσαι αὐτὸν τῷ οἴεσθαι ὅτι καταπαύσουσιν αὐτοῦ τὴν πολιτείαν. τοὐναντίον δὲ αὐτοῖς ἀπέβη· αὐτοὶ κατελύθησαν. ταῦροι πίονες περιέσχον με ἤνοιξαν ἐπ' ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ἁρπάζων καὶ ὠρυόμενος. ἐτάχθησαν ἐπὶ τῷ μόσχοι εἶναι. μετέβαλον δὲ εἰς θηριωδίαν ὡς ἐπ' ἐμὲ τὸ στόμα αὐτῶν ἀνοῖξαι κατὰ τὸν ὠρυόμενον λέοντα· τότε γὰρ̣ μάλιστα βλάπτει μεγάλως, ὅτε ὠρύεται. τὴν ἀγριότητα οὖν αὐτῶν καὶ τὸν κατὰ τοῦ σωτῆρος ἐπίχαρμον σημαίνει, ὅτι \"ὡς ὠρυόμενος\", λέγει, \"λέων ἤνοιξαν τὸ στόμα αὐτῶν\", οὐκέτι ἡσυχάζων, οὐκέτι προςποιούμενος ἥσυχος εἶναι. οὗτοι οὖν οἱ δοκοῦντες ἥσυχοι εἶναι τῷ μελετᾶν νόμον θεοῦ μόσχοι ἦσαν γεωπόνοι.","english":"For by being high-minded they are compared to these animals, especially since these animals are also farmers. And it is possible that they themselves are called calves, and the fat bulls those who work them, for example: \"The peoples meditated on vain things\"—these are the calves. \"The kings of the earth stood by.\" But we do not altogether take kings and rulers in the sensible sense; for there was one king, and he too of small stature and no longer having a kingdom, for by that time the Roman empire had taken over. But Paul interpreted who the rulers are: those who became the cause of the Lord's being crucified, whose many \"wisdoms\" he says there are. And he says: \"If they had known, they would not have crucified the Lord of glory.\" If they had known that they do this for their own destruction, they would not have dared to do it. As we said a little earlier was the prophetic saying: \"The one who touches you is as the one who touches the pupil.\" And those men, by touching the Savior, destroyed themselves; and they rushed to put him to death in the belief that they would put an end to his way of life. But the opposite happened to them: they themselves were destroyed. Fat bulls surrounded me; they opened their mouth against me like a lion snatching and roaring. They were appointed to be calves. But they changed into beastliness, so as to open their mouth against me like the roaring lion; for then especially does he do great harm, when he roars. He signifies, then, their savagery and their rejoicing against the Savior, that \"like a roaring lion,\" he says, \"they opened their mouth\"—no longer keeping quiet, no longer pretending to be quiet. These men, then, who seemed to be quiet by meditating on the law of God, were calves, farmers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"ὅτε δὲ ἠθέλησαν κατ' ἐμοῦ ἀνοῖξαι τὸ στόμα καὶ εἰπ̣εῖν· \"αἶρε, αἶρε, σταύροι αὐτόν· οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα\", κατὰ τὸν λέοντα τὸν οὐ κορεσθέντα τοῦτο πεποίηκαν. ἐπερ· οὐδέπω ἦν τὸ πάθος; –προφητικῶς λέγεται ὅλα ταῦτα. τὰ ἐνδεχόμενα πρὶν ὑπαρχθῇ, πρὶν κατ' ἐνέργειαν γένηται, ἐνδεχομένως ἔχει καὶ γενέσθαι καὶ μή. καὶ οὐκ ἔχει τις διαβεβαιώσασθαι πότερον γενήσεται ἢ οὐ γενήσεται· εἰς ἀμφότερα γὰρ ἴσην ἔχει τὴν ῥοπήν. ὅταν δὲ πρόγνωσίν τις ἔχων ἢ αὐτὸς ὁ θεὸς προκαταλάβοι ὅτι τῶν ἐνδεχομένων τόδε ἔσται, ὡς ἐφ' ἡμῶν γίνεται, ὅταν ἤδη ὑπαρχθῇ· ἐπὶ τῶν ὄντων γὰρ καὶ γεγονότων ἤδη ἔχομεν εἰπεῖν ποῖον ἀληθὲς καὶ ποῖον ψευδές, πότερον γέγονεν ἢ οὐ γέγονεν. ἐπὶ δὲ τῶν μελλόντων οὐκ\n\nἔχομεν τοῦτο ἢ μόνον εἰπεῖν ὅτι τὸ ἕτερον ἔσται, οὐ μὴν τόδε. ἐπεὶ τοίνυν καὶ ἐνταῦθα θεῖος ὀφθαλμὸς προκατείληφεν τὰ μέλλοντα, οὐκέτι ὡς ἐνδεχόμενα αὐτῷ ἐστιν. διὰ τοῦτο λέγει· \"ὤρυξαν χεῖράς μου καὶ πόδας μου\". εἰ ἄλλος ἔλεγεν, τοῦτο οὐκ εἶπεν, ἀλλὰ τὸ \"ὀρυχθήσονται\" ἢ \"οὐκ ὀρυχθήσονται\". ὡσεὶ ὕδωρ ἐξεχύθην, καὶ διεσκορπίσθη πάντα τὰ ὀστᾶ μου. τὸν σκορπισμὸν ἐνταῦθα λέγει τοῦ σώματος, αὐτῶν τῶν μαθητῶν, ὅτε ἐσκανδαλίσθησαν πάντες καὶ πεπλήρωται τό· \"πάντες ὑμεῖς σκανδαλισθήσεσθε\". καὶ ἐλεύσεται ὥρα ὅτε πάντες φεύξεσθε, εἰς τὰ ἴδια ἀπελεύσεσθε καὶ ἐμὲ μόνον καταλείψετε. ὥσπερ οὖν τὸ ὕδωρ τὸ ἐκχυννόμενον ἀεὶ τρέχει καὶ οὐχ ἵσταται, οὕτω καὶ ὧδε \"ὡσεὶ ὕδωρ ἐξεχύθησαν\". οὐκ εἶπεν \"ἐκχύννονται\"· οὐδὲ γὰρ ἀεὶ μένουσιν οὕτω.","english":"But when they wished to open their mouth against me and say, \"Away, away, crucify him; we have no king but Caesar,\" they did this in the manner of the lion that is not satisfied. Perhaps the passion had not yet happened? — All these things are said prophetically. Things that are possible, before they come to pass, before they come into actuality, are possible both to happen and not to happen. And no one can assert with certainty whether it will happen or not; for it has equal inclination toward both. But when someone with foreknowledge, or God himself, has grasped beforehand that this particular one of the possible things will be, as happens in our case when it has already come to pass—for concerning things that exist and have already happened we can say which is true and which is false, whether it has happened or not—but concerning future things we cannot say this, except only that one of the two will be, but not specifically this one. Since, then, here too the divine eye has grasped beforehand the future things, they are no longer possible for him. Therefore he says: \"They dug my hands and my feet.\" If another had said it, he would not have said this, but \"they will be dug\" or \"they will not be dug.\" I was poured out like water, and all my bones were scattered. Here he speaks of the scattering of the body, of the disciples themselves, when they were all scandalized and that saying was fulfilled: \"You will all be scandalized.\" And the hour will come when you will all flee, you will go each to his own home, and you will leave me alone. Just as water that is poured out always runs and does not stand still, so also here \"they were poured out like water.\" He did not say \"they are poured out\"; for they do not always remain so.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"ἃ λέγει περὶ ἑαυτοῦ, περὶ τοῦ σώματος λέγει ἑαυτοῦ τοῦ κατὰ τὸ ἄθροισμα τῶν πιστῶν τῆς ἐκκλησίας. \"τὰ ὀστᾶ μου\"· οἱ εὔτονοι τοῦ σώματός μου· τῶν γὰρ πιστευόντων εὐτονώτεροι ἦσαν οἱ ἀπόστολοι. καὶ οὗτοι διεσκορπίσθησαν. ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου ἐπερ· τὰ ὀστᾶ διεσκορπίσθησαν αὐτοῦ; –ὅτε ἐσκανδαλίσθησαν οἱ μαθηταί. τοῦτο τὸ ἐκχυθὲν ὕδωρ εἰ μή που κώλυμα γένηται, ἀεὶ φέρεται. καὶ οἱ μαθηταὶ οὖν διεσκορπίσθησαν, ὡς ὕδωρ ἦσαν ἐκχυθέντες. ὅτε περὶ αὐτὸν ἦσαν, συνεστραμμένον ἦσαν ὕδωρ ποταμῷ ἐοικός, πηγὴ τυγχάνον. ἐπειδὴ δὲ ἔξω αὐτοῦ γέγοναν πρὸς ὥραν, ὡς τὸ ὕδωρ τὸ ἐκχυθέν ἐστιν. στήσεται δέ ποτε τὸ ὕδωρ· οὐ γὰρ ἀεὶ φέρεται. οὕτω καὶ ἡ ταραχὴ καὶ τὸ σκάνδαλον τῶν μαθητῶν εὐθέως πεπαύσεται, ὅπερ καὶ γέγονεν. ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου. καρδία τοῦ σώματος τούτου τοῦ συνισταμένου ἐκ τοῦ ἀθροίσματος τῶν πεπιστευκότων οἱ νοηματικοί εἰσιν. καὶ οὗτοι οὖν ὡς κηρὸς τηκόμενος γέγοναν, ὅσοι καρδία αὐτοῦ τυγχάνουσιν. πλὴν εἰ καὶ ἐτάκη ὁ κηρός, οὐκ ἔξω τῆς κοιλίας αὐτοῦ γέγονεν· περὶ τὴν κοιλίαν γὰρ αὐτοῦ τυγχάνουσιν, ἵνα τεχθῶσιν πάλιν. μετὰ τὴν ταραχὴν γοῦν τὴν ὑπάρξασαν πάλιν ἀπεδείχθησαν υἱοὶ τοῦ σωτῆρος. ἐπερ· ποταπὴν ταραχήν; –τὴν προπάθειαν ἐκταθεῖσαν πρὸς ὀλίγον, οὐχ ὥστε παραμεῖναι. ἡ δὲ τῆξις τοῦ κηροῦ οὐκ ἀεὶ γίνεται, ἀλλ' ὅταν τακῇ, μεταβάλλει εἴς τι σκεῦος ἢ χρήσιμον ἄλλο, καὶ πάλιν συνστρέφεται οὐ πόρρω τῆς κοιλίας οὐ τοῦ γεννήσαντος γινομένη ἡ καρδία αὕτη. ἐπερ· ἵνα τὴν κοιλίαν τί;","english":"What he says about himself, he says about his own body, which is according to the gathering of the faithful of the church. \"My bones\"—the strong members of my body; for the apostles were stronger than the believers. And these were scattered. My heart became like wax melting in the midst of my belly. Why? His bones were scattered—when the disciples were scandalized. This poured-out water, unless some obstacle arises, is always carried along. So the disciples too were scattered; they were like water poured out. When they were around him, they were water gathered together, like a river, being a spring. But since they came to be outside him for a time, they are like water poured out. But the water will one day be stopped; for it is not always carried along. So too the disturbance and scandal of the disciples will quickly cease, which indeed happened. My heart became like wax melting in the midst of my belly. The heart of this body that is constituted from the gathering of those who have believed are the spiritual ones. And these too, as many as are his heart, have become like melting wax. Yet even if the wax melted, it has not gone outside his belly; for they are around his belly, so that they may be born again. At any rate, after the disturbance that occurred, they were again shown to be sons of the Savior. Why? What sort of disturbance? The initial passion extended for a little while, not so as to remain. And the melting of the wax does not always happen, but when it has melted, it changes into some vessel or other useful thing, and again it is gathered together—this heart not being far from the belly of the one who begot it. Why? For what purpose the belly?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"–αὐτὴν τὴν τοῦ σωτῆρος δύναμιν καθ' ἣν μορφοῖ καὶ τεκνοῖ. εἰ πάλιν τοὺς γεννητικοὺς τοῦ σώματος, Παῦλος τοῦ σώματος ὢν ἐγέννα λέγων· \"διὰ τοῦ εὐαγγελίου ἐγέννησα ὑμᾶς\". καί· \"οὓς ὠδίνω, μέχρι οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν\". οὐκ ἔξω γίνονται τῆς κοιλίας, οὐκ ἀπορφανοῦνται. ἐπερ· \"ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος\"; –εἶπον ὅτι τὰ λεγόμενα περὶ αὐτοῦ κατὰ τὸν ἄνθρωπον ῥηθείη ἂν καὶ περὶ παντὸς δικαίου. ἡ καρδία αὐτοῦ ὅταν μὴ φῶς ᾖ, ἀλλ' ἔχῃ τι ὑλικὸν ἀναμεμιγμένον, τήκεται. πρὸς καλοῦ δὲ ἡ τῆξις γίνεται· τηκόμενος γὰρ ὁ κηρὸς οὐκ ἔξω γίνεται τοῦ ἔχοντος αὐτόν. \"ἐν μέσῳ\" οὖν \"τῆς κοιλίας μου\". ἐπὶ τῶν νοητῶν διάφορα ὀνόματα τὸ αὐτὸ σημαίνουσιν. νοητὸν λέγω πρόβατον τὸ ὑπὸ τὸν ποιμένα τὸν ἀληθινὸν ὄντα. τοῦτο τὸ πρόβατον κατὰ ἄλλον τρόπον καὶ φῶς λέγεται. ποτὲ γοῦν ἐρωτηθεὶς παρὰ φιλοσόφου, εἰ ἔχω ἀπὸ τῆς γραφῆς εἰπεῖν ὅτι ἀσώματός ἐστιν ἡ ψυχή, ταῦτα εἶπον ὅτι· ἕκαστον ὄνομα σώματος δηλωτικὸν ἐκεῖνο μόνον σημαίνει καθ' οὗ λέγεται. οἷον ἡ αἰσθητὴ ἄμπελος οὐδὲν ἕτερόν ἐστιν ἢ ἄμπελος, καὶ ὁ σωματικῶς ὀνομαζόμενος λίθος οὐκ ἄλλο τί ἐστιν ἢ λίθος. ὅταν δὲ κατὰ τῆς αὐτῆς οὐσίας πολλὰ λέγηται ἀνομοίων δηλωτικά, φανερὸν ὅτι νοητὴ οὐσία ἐστὶν ἐκείνη. οὕτω γοῦν καὶ περὶ θεοῦ λέγομεν ὅτι ἀσώματος, ἐπεὶ καὶ φῶς καὶ πῦρ καὶ πνεῦμα καὶ πηγὴ ὀνομάζεται. ταῦτα δὲ σωματικῶς οὐ δύναται εἶναί τι, ἀλλὰ κατ' ἐπινοίας. αἱ ἐπίνοιαι δὲ περὶ νοητὰ γίνονται αἱ τοιαῦται. ἐὰν οὖν τοίνυν ὁ ἄνθρωπος ἢ ἡ ψυχὴ λέγηται φῶς,","english":"—that very power of the Savior by which he forms and begets. If again we take the generative members of the body, Paul, being of the body, was begetting when he said: \"Through the gospel I begot you.\" And: \"whom I travail in birth until Christ is formed in you.\" They do not come outside the womb, they are not orphaned. And: \"My heart became like wax melting\"? —I said that the things spoken about him in respect of the man might be said also about every righteous man. His heart, when it is not light but has something material mixed in, melts. And the melting is for the good; for wax, when it melts, does not go outside of what contains it. \"In the midst,\" then, \"of my womb.\" In the case of intelligible things, different names signify the same thing. I mean the intelligible sheep, the one under the true shepherd. This sheep is called, in another way, also light. Once, then, when I was asked by a philosopher whether I could say from the Scripture that the soul is incorporeal, I said this: each name that is indicative of a body signifies only that of which it is said. For example, the perceptible vine is nothing other than a vine, and the stone named bodily is nothing other than a stone. But when many names indicative of dissimilar things are said of the same substance, it is clear that that substance is intelligible. Thus, then, we also say about God that he is incorporeal, since he is named both light and fire and spirit and fountain. These things cannot be something bodily, but only according to notions. And such notions come to be about intelligible things. If, therefore, then, the man or the soul is called light,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"λέγηται δὲ καὶ πρόβατον καὶ φυτόν–καὶ αὐτὴ γὰρ λέγεται καὶ φυτὸν καὶ πρόβατον–, οὐ δύναται σωματικῶς ταῦτα εἶναι πάντα, ὥστε νοητὴ οὐσία ἐστίν. ἐὰν τοίνυν ἀκούῃς ἐπὶ ψυχῆς ἀκούεις καρδίαν, νόησιν, κοιλίαν, πηγήν, καὶ αὐτὴ γὰρ λέγεται καὶ φυτὸν καὶ πρόβατον μὴ ἐπὶ αἰσθήσεως λάμβανε. τὸ δοχεῖον τοίνυν τῆς ψυχῆς, ἐν ᾧ λαμβάνει τὰς πνευματικὰς τροφάς, κοιλία λέγεται. εἶτα ἐπεὶ καὶ γεννητική ἐστιν, πάλιν ἔχων ταύτην τὴν κοιλίαν ὁτὲ μὲν ὡς χωροῦσαν τροφὰς λαμβανομένην, ὁτὲ δὲ ὡς γεννῶσαν. οἶδας ὅτι ὁ κηρὸς ἐπακολούθημά ἐστιν τοῦ μέλιτος. ἡ σύνστασις προηγουμένως τοῦ μέλιτος γέγονεν, καὶ διὰ τὸ μέλι ὁ κηρός, οὐ διὰ τὸν κηρὸν τὸ μέλι. καὶ ὥσπερ ἐπὶ φυτοῦ οὐχ ὁ καρπὸς διὰ τὸ φύλλον, ἀλλὰ τὸ φύλλον διὰ τὸν καρπόν–φυλακτικὸν γάρ ἐστιν τοῦ καρποῦ–, οὕτω ὁ κηρὸς οὔκ ἐστίν τι προηγούμενον, ἀλλ' ἐπακολούθημα. ἐὰν οὖν ἡ ψυχὴ τὰς προηγουμένας ἔχῃ ἀρετάς, μέλι ἐστίν. ἐὰν δὲ τὰς ἑπομέναις αὐταῖς, παραμέμικταί τι ὑλικόν, κηρός ἐστιν. διὰ τοῦτο τοὺς ἁμαρτωλοὺς λέγει τήκεσθαι ὡς κηρὸν \"ἀπὸ προσώπου πυρός\". τὸ μέντοι μέλι ἐπαινετόν ἐστιν, προηγουμένη οὐσία ἐστίν, γλυκύτητα σημαίνει. ὥσπερ ἔχει τὸ γλυκαίνειν, ἔχει καὶ τὸ ἰατικόν. τὰ προηγούμενα οὖν τῆς ψυχῆς ἀγαθὰ καὶ κινήματα καὶ ἐνεργήματα μέλιτι ἔοικεν, τὰ δὲ δεύτερα καὶ ἔχοντά τι παραμεμιγμένον τῶν αἰσθητῶν καὶ ὑλικῶν κηρός ἐστιν. τήκεται οὖν ποτε ὁ ἄνθρωπος, τὸ ὑλικόν ποτε ἀποπίπτει τῆς νοήσεως καὶ τῆς καρδίας, ὥστε τὸν νοῦν μηκέτι ἔχειν τι προσπεπλεγμένον, ἀλλὰ πάντῃ ἄϋλον εἶναι ὡς καὶ τὴν ἀρχὴν ὑπῆρκται. ἐξηράνθη ὡς ὄστρακον ἡ ἰσχύς μου.","english":"It is also called a sheep and a plant—for it is itself called both a plant and a sheep—these things cannot all be bodily, so that it is an intelligible substance. If, then, you hear of a heart, understanding, belly, or fountain in relation to the soul, do not take it in a sensory way; for it is itself called both a plant and a sheep. The receptacle of the soul, then, in which it receives spiritual nourishment, is called a belly. Then, since it is also generative, it again has this belly, sometimes taken as containing nourishment, sometimes as generating. You know that wax is a consequence of honey. The constitution of honey came first, and wax exists because of honey, not honey because of wax. And just as in the case of a plant, the fruit is not for the sake of the leaf, but the leaf for the sake of the fruit—for it is protective of the fruit—so wax is not something primary, but a consequence. If, then, the soul has the primary virtues, it is honey. But if it has those that follow them, with something material mixed in, it is wax. For this reason he says that sinners melt like wax \"from the face of fire.\" Honey, however, is praiseworthy; it is a primary substance; it signifies sweetness. Just as it has the property of sweetening, it also has the property of healing. The primary goods and movements and activities of the soul, then, resemble honey, while the secondary ones, which have something of the sensory and material mixed in, are wax. So at some point a person melts, at some point the material element falls away from the understanding and the heart, so that the mind no longer has anything entangled with it, but is entirely immaterial, as it was in its beginning. My strength was dried up like a potsherd.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"ἡ ἰσχύς μου πᾶσαν νοτίδα καὶ πᾶσαν πιότητα ἀποβέβληκεν ὡς ὀστράκῳ παραβληθῆναι. δυνατὸν δὲ καὶ ἑτέρως εἰπεῖν· τὸ ἐν ἡμῖν πηλῶδες–ἴστε δὲ τί ἐστιν–ἐὰν μένῃ πηλός, παρεμπεσούσης ὑγρότητος διαλύεται. ὅταν δὲ ξηρότητα ἀναλάβῃ καὶ πᾶσαν τὴν ὑγρότητα τὴν ἔξωθεν ἐκ τῆς ὕλης ἀποβάλῃ, ξηραίνεται κατὰ τὸ ὄστρακον. ἕκαστον τῶν λαμβανομένων παραδειγμάτων κατά τι λαμβάνεται. τοῦτο δὲ πολλάκις εἴρηται· εἰ γὰρ ἐξ ὅλων λαμβάνοιτο, οὔκ ἐστιν παράδειγμα, ἀλλ' αὐτὸ ἐκεῖνο ὃ δεῖξαι βουλόμεθα. ψέγεται οὖν πολλάκις τὸ ὄστρακον διὰ τόνδε τὸν τρόπον· τὸ ἐξ ὀστράκου πεποιημένον σκεῦος συντριβὲν ἴασιν οὐ δέχεται, οὐ δύναται κολληθῆναι. κατ' ἄλλον δὲ τρόπον λέγω ὅτι τὸ ἐκ πηλοῦ κατασκευασθὲν ὅταν στομωθῇ διὰ πυρὸς καὶ καμίνου, ἀποβάλλει τὸ εὐμάλακτον, τὸ εὔθλαστον. \"ἡ ἰσχύς μου\" οὖν \"ἐξηράνθη ὡσεὶ ὄστρακον\". ἑκατέρως δὲ λαμβάνομεν αὐτό· οὐδεμίαν ἔτι ὑγρότητα ἔχει, οὐ πηλώδη κατάστασιν. δυνατὸν δὲ καὶ ἄλλως λαβεῖν ὅτι· πᾶσαν πικρότητα ἀπὸ τῆς πολλῆς προσούσης θλίψεως ἀποβέβληκεν. καὶ ἡ γλῶσσά μου κεκόλληται τῷ λάρυγγί μου. ἔθος τῇ γραφῇ ἐστιν τὴν κόλλαν τῆς γλώσσης πρὸς τὸν λάρυγγα λέγειν τὴν σιωπήν. οὐκ ὄντων ἔτι τῶν ὄντων μου μελῶν καὶ περὶ ἐμὲ ὄντων καὶ ἀκροατῶν μου ὅπως μὴ δοκῶ κατὰ κενοῦ φέρειν τὸν λόγον, σεσιώπηκα, \"κεκόλληται ἡ γλῶσσά μου τῷ λάρυγγί μου\". οὐ κεκόλληται δὲ ὅτε διαλεγόμεθα. ἐν κινήσει τῆς γλώττης ὁ λόγος προφέρεται. ὅταν δὲ κολληθῇ τῷ λάρυγγι, σιωπή ἐστιν. ἡ σιωπὴ δὲ αὕτη οὐ παρὰ τὸν σιωπῶντα γίνεται, ἀλλὰ παρὰ τοὺς μὴ τυγχάνοντας ἀκροατάς.","english":"My strength has cast off all moisture and all fatness, so as to be compared to a potsherd. But it is possible to speak in another way as well: the clay-like element in us—and you know what it is—if it remains clay, is dissolved when moisture falls upon it. But when it takes on dryness and casts off all the moisture from outside that comes from matter, it is dried like a potsherd. Each of the examples taken is taken with respect to some particular point. And this has often been said; for if it were taken as covering the whole, it would not be an example, but that very thing which we wish to demonstrate. The potsherd, then, is often censured in this way: a vessel made of potsherd, once shattered, does not admit of healing, cannot be glued together. But in another way I say that what is fashioned from clay, when it has been hardened by fire and furnace, casts off its softness and its brittleness. \"My strength,\" then, \"has dried up like a potsherd.\" And we take it in both ways: it has no moisture any longer, nor a clay-like condition. But it is possible to take it in another way too: that it has cast off all bitterness from the great affliction that was upon it. And my tongue has been glued to my throat. It is a custom of Scripture to call the gluing of the tongue to the throat silence. Since my members that exist are no longer present, both those around me and my hearers, so that I might not seem to be bringing my word to nothing, I have fallen silent: \"my tongue has been glued to my throat.\" But it is not glued when we converse. In the movement of the tongue the word is uttered. But when it is glued to the throat, there is silence. And this silence does not come about on account of the one who is silent, but on account of those who do not happen to be hearers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"λέγει γοῦν ἐν ἑνὶ τῶν προφητῶν ἐν τῷ Ἀμώς· \"πολὺς ὁ πεπτωκὼς ἐν παντὶ τόπῳ, ἐπιρίψω σιωπήν\". ἐὰν φεύγωσιν, ἐπιρίπτω σιωπήν, ὅπως μὴ δόξω προφέρειν τὴν διδασκαλίαν. καὶ τοῦτο δὲ ἓν τῶν βοηθημάτων ἐστίν. αὐτίκα γοῦν ἐν Ἰσαίᾳ ἐντέλλεται ταῖς νεφέλαις μὴ ῥεῖν ὑετὸν ὅταν ὁ ἀμπελὼν ἀντὶ σταφυλῆς ἀκάνθας φέρῃ, ὅταν μείναντος τοῦ ποτίζο̣ντος ἵνα ποιήσῃ δικαιοσύνην, ποιήσῃ ἀνομίαν. ἡ σταφυλή ἐστιν ἡ δικαιοσύνη, ἡ ἀνομία ἡ ἄκανθα. καὶ ἐπειδὴ ποτιζόμενος οὐ τοὺς καταλλήλους ἠγίοχεν καρπούς, ἀλλὰ μερίμνας, βιωτικὰς ἡδονάς, οὐκέτι λαλεῖ· ὡς ἐπὶ τὸ πλεῖστον γὰρ οἱ φαῦλοι τὸν τρόπον ἐκ τῶν λόγων τῶν περὶ ἀρετῆς ἐπιτρίβονται, καταφρονεῖν αὐτῶν μανθάνουσιν. ποτὲ γοῦν ἀνέχει τὸν ὑετόν. ὁ\n\nὑετὸς δὲ καὶ ἡ φωνὴ ἐνταῦθα ταὐτὸν σημαίνει· τὴν διδασκαλίαν γὰρ τὴν θείαν δηλοῖ. ὥσπερ οὖν οὐκέτι ὕει ὅταν μὴ καλοὶ καρποὶ φέρωνται, οὕτως οὐκέτι λαλεῖ οὐδὲ ὁμιλεῖ ὅταν οἱ ἀκούοντες περὶ ἄλλα ἔχωσιν. καὶ τοῦτο δὲ ἀνθρώποις λαλεῖ. κατὰ τὴν ἐπίνοιαν γοῦν τοῦ διδασκάλου λέγονται μαθηταὶ οἱ ἀκροαταί, ὅταν δὲ ποιμὴν αὐτός, αὐτοὶ πρόβατα. ἐπειδὴ δὲ οὔτε πρόβατα ἔτι εἰσὶν οὐδὲ ἄνθρωποι, ἀλλὰ σκορπίοι γέγοναν κατὰ τὸ λεχθέν· \"υἱὲ ἀνθρώπου, ἐν μέσῳ σκορπίων σὺ κατοικεῖς\". \"πολὺς\" οὖν \"ὁ πεπτωκὼς ἐν παντὶ τόπῳ, ἐπιρίψω σιωπήν\". διαφόρως δὲ ἀναγιγνώσκεται· ἀμφίβολος γάρ ἐστιν ἡ λέξις. δυνατὸν οὕτω λαβεῖν· \"πολὺς ὁ πεπτωκὼς ἐν παντὶ τόπῳ· ἐπιρίψω σιωπήν\"· ἐν παντὶ βαθμῷ· ὧδε γὰρ τὸν βαθμὸν ὁ τόπος σημαίνει, ὡς καὶ ἐν ἄλλοις. περὶ Ἰούδα γοῦν λέγεται ὅτι παρέβη ἀπὸ τοῦ τόπου τῆς διακονίας ἧς ἐνεχειρίσθη.","english":"He says, then, in one of the prophets, in Amos: \"Many are those who have fallen in every place; I will cast silence upon them.\" If they flee, I cast silence upon them, so that I may not seem to be offering teaching. And this too is one of the aids. For instance, in Isaiah he commands the clouds not to rain rain when the vineyard bears thorns instead of grapes, when, though the one who waters has remained so as to produce righteousness, it produces lawlessness. The grape is righteousness, lawlessness is the thorn. And since, being watered, it did not bring forth the fitting fruits, but cares and worldly pleasures, he no longer speaks; for for the most part, those who are base in character are rubbed raw by words about virtue and learn to despise them. At some point, then, he withholds the rain. And the rain and the voice here signify the same thing; for it indicates the divine teaching. Just as, therefore, he no longer rains when good fruits are not borne, so he no longer speaks or converses when the hearers are occupied with other things. And this too he speaks to human beings. At any rate, according to the teacher's conception, the hearers are called disciples, but when he is a shepherd, they are sheep. But since they are no longer sheep nor human beings, but have become scorpions, according to what was said: \"Son of man, you dwell in the midst of scorpions.\" \"Many,\" then, \"are those who have fallen in every place; I will cast silence upon them.\" But it is read in different ways; for the expression is ambiguous. It is possible to take it thus: \"Many are those who have fallen in every place; I will cast silence upon them\"—in every rank; for here \"place\" signifies rank, as also in other passages. For it is said of Judas that he transgressed from the place of the ministry with which he was entrusted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"\"πολὺς\" οὖν \"ὁ πεπτωκὼς ἐν παντὶ τόπῳ\". ἐν παντὶ τάγματι τῶν ὀφειλόντων σωφρονεῖν καὶ νήφειν καὶ τὰ τῆς ἀρετῆς λέγειν \"πολύς ἐστιν ὁ πεπτωκώς\", πλὴν οὐ πάντες. \"ἐπιρίψω σιωπήν\". δυνατὸν δὲ καὶ οὕτω στίξαι· \"πολὺς ὁ πεπτωκώς. ἐν παντὶ τόπῳ ἐπιρίψω σιωπήν\". οὐ μόνον ἀπὸ τῶν μυστικῶν σιωπῶ, ἀλλὰ καὶ ἀπὸ τῶν ἠθικῶν· ἐν παντὶ γὰρ τόπῳ ἐν ᾧ ἔδει ἑστάναι καὶ ἱδρυθῆναι καὶ ἕτοιμον εἶναι πρὸς ἀκρόασιν, πτῶσις γέγονεν, καὶ πανταχοῦ τὴν σιωπὴν ἐπιρίπτω. σιωπὴν οὖν δηλοῖ ἡ κόλλησις τῆς γλώττης εἰς τὸν λάρυγγα. \"ἐὰν ἐπιλάθωμαί σου, Ἰερουσαλήμ, κολληθείη ἡ γλῶσσά μου τῷ λάρυγγί μου, ἐὰν μή σου μνησθῶ\". ἐὰν μή σου μνησθῶ, σιωπὴν λάβοιμι. καὶ εἰς χοῦν θανάτου κατήγαγές με. κἂν ἐκ προσώπου τοῦ Ἰησοῦ ᾖν ἡ φωνή, κἂν ἐκ προσώπου τῶν ἁγίων ἀνδρῶν τῶν ἐγνωκότων οἷ κακῶν γεγόνασιν εἰς τὸν τόπον τῆς κακώσεως ταπεινωθέντες– \"ἐταπείνωσας\" γὰρ \"ἡμᾶς ἐν τόπῳ κακώσεως\". ἅγιοι δέ εἰσιν οἱ λέγοντες, ὡς ἡ σύνφρασις σημαίνει τοῦ ψαλμοῦ. \"σῶμα θανάτου\" λέγεται ὃ περικείμεθα, λέγεται δὲ καὶ \"χοῦς θανάτου\". οὐ κατ' οὐσίαν δέ ἐστιν \"χοῦς θανάτου\", ἀλλὰ ἐπεὶ οἱ ἀναγκασθέντες ἀπὸ τῆς ζωῆς τῆς ἔξω σώματος εἰς τοῦτο ἔρχονται, θανάτου ὀνομάζεται σῶμα. \"εἰς χοῦν\" οὖν \"θανάτου κατήγαγές με\". εἰ ἦν ζωῆς, ἀνήγετο μᾶλλον· ἀναγομένων γάρ ἐστιν τὸ εἰς ζωὴν καὶ μακαριότητα καὶ ἀθάνατον κατάστασιν ἄγεσθαι. κἂν ὁ σωτὴρ οὖν τοῦτο λέγῃ, τοῦτο· τὸ φῶς \"εἰς χοῦν θανάτου κατήγαγές με\". κατῆλθον εἰς σῶμα ἵνα ἀποθάνω ὑπὲρ πάντων, ἵνα \"χάριτι θεοῦ ὑπὲρ παντὸς\" γεύσωμαι \"θανάτου\".","english":"Many\" then \"are those who have fallen in every place.\" In every rank of those who ought to be sober and vigilant and to speak the things of virtue, \"many are those who have fallen\"—except not all. \"I will cast silence upon them.\" But it is also possible to punctuate it thus: \"Many are those who have fallen. In every place I will cast silence.\" I am silent not only concerning the mystical things but also concerning the ethical; for in every place where one ought to have stood and been established and been ready for hearing, a fall has occurred, and everywhere I cast silence upon them. The cleaving of the tongue to the throat, then, signifies silence: \"If I forget you, Jerusalem, let my tongue cleave to my throat, if I do not remember you.\" If I do not remember you, may I receive silence. And you brought me down to the dust of death. Whether the voice is spoken in the person of Jesus, or in the person of the holy men who have known into what evils they have come, being humbled in the place of affliction—for \"you humbled us in the place of affliction.\" And holy are those who speak, as the composition of the psalm indicates. \"Body of death\" is said of that which we are clothed with, and \"dust of death\" is also said. \"Dust of death\" is not by essence, but since those compelled from the life outside the body come to this, it is called a body of death. \"To the dust\" then \"of death you brought me down.\" If it were of life, it would rather be led up; for it belongs to those being led up to be led into life and blessedness and an immortal state. So even if the Savior says this, this: the light \"to the dust of death you brought me down.\" I came down into a body that I might die for all, that \"by the grace of God I might taste death for every man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"ἑτέρως οὖν τῶν ἀνθρώπων τῶν ἄλλων λέγεται \"χοῦς θανάτου\" καὶ \"σῶμα θανάτου\", ἑτέρως δὲ τοῦ σωτῆρος· εἰ γὰρ τὸ σῶμα γίνεται θανάτου ὅταν ὁ χρώμενος αὐτῷ ἁμαρτήσῃ, οὐχ ἥμαρτεν δὲ Ἰησοῦς, εἰς χοῦν ἐλήλυθεν θανάτου δυνάμενον θάνατον ὑποστῆναι. διὸ σφάλλονται οἱ λέγοντες αὐτὸν καὶ τῷ δοκεῖν ἄνθρωπον ἢ σῶμα οὐράνιον ἐνηνοχέναι καὶ προσ37 άπτοντες αὐτῷ θάνατον. οὐ πέφυκεν. ἡ θεότης ἄνευ τινὸς τοιούτου θάνατον οὐχ ὑφίσταται· ἀθανασία γάρ ἐστιν. καὶ ὥσπερ τοῦ θεοῦ φωτὸς ὄντος κατὰ ἀλήθειαν καὶ κατ' οὐσίαν οὔκ ἐστιν οὗτος αὐτῷ σκοτία, οὕτως οὐδὲ ἐν τῇ ζωῇ οὔκ ἐστιν θάνατος. ἀδύνατόν ἐστιν τὴν ζωὴν θάνατον ἀναδέξασθαι. ἀνέλαβεν δέ τι δυνάμενον ὑποστῆναι θάνατον καὶ διαίρεσιν, καὶ λέγεται αὐτῆς θάνατος τοῦτο οὐσιώδης· καὶ γὰρ πολλὰ ἄλλα λέγεταί τινων οὐκ ὄντα αὐτῶν οὐσιώδη, οἷον \"ἱμάτιον, τὸ ὑπόδημά μου\". οὕτω τὸ σῶμα οὔκ ἐστιν οὐσιῶδες. ἐὰν οὖν ζωὴ λέγῃ δέχεσθαι θάνατον, κατὰ τὸ ἔξω λέγει ἀναδέχεσθαι. καὶ παράδοξον ἐρῶ· ὡς τὸ σῶμα δέχεται θάνατον, οὕτως ἡ ζωὴ ζωοποιεῖ τὸ σῶμα. καὶ ἡ κοινὴ δὲ αὕτη ζωή, ἡ συνπλοκὴ τῆς ψυχῆς πρὸς τὸ σῶμα, τὰ ζωτικὰ κινήματα τῷ σώματι παρέχει. πόσῳ λοιπὸν μᾶλλον αὐτὴ ἡ ζωὴ ἢ ἡ ζωοποιηθεῖσα ψυχὴ ὑπὸ τῆς προηγουμένης καὶ μακαρίας ζωῆς; εὖ δὲ καὶ τὸ φάναι· \"εἰς χοῦν θανάτου κατήγαγές με\". οὐκ αὐτὸς κατῆλθεν εἰς τὸν χοῦν τοῦ θανάτου, οὐχ ἡ ψυχὴ ἦλθεν εἰς τὸν χοῦν τοῦ θανάτου. τοῦτο δὲ συμβαίνει τοῖς διὰ κακίαν","english":"In another sense, then, \"dust of death\" and \"body of death\" are said of other men, and in another sense of the Savior. For if the body becomes a body of death when the one who uses it sins, but Jesus did not sin, he has come into dust of death that was able to undergo death. Therefore those who say that he was a man only in appearance, or that he bore a heavenly body, are mistaken, and they attach death to him. It is not so by nature. The Godhead, without any such thing, does not undergo death, for it is immortality. And just as, since God is light in truth and in essence, there is no darkness in him, so neither is there death in life. It is impossible for life to receive death. But it took up something that was able to undergo death and division, and this is called its death—not essentially. For many other things are said to be someone's, though they are not essential to them, as \"my garment, my sandal.\" So the body is not essential. If, then, life is said to receive death, it means that it receives it in the outward part. And I will say something paradoxical: as the body receives death, so life gives life to the body. And this common life too, the union of the soul with the body, provides the vital movements to the body. How much more, then, does life itself—or the soul made alive by the preceding and blessed life? And well said is the phrase: \"You brought me down into dust of death.\" He himself did not go down into the dust of death; the soul did not come into the dust of death. But this happens to those who through wickedness","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"ἐνσωματουμένοις. ἐπειδὴ δὲ αὐτὸς οἰκονομίας ἕνεκα καὶ σωτηρίας τῶν πάντων σῶμα ἐδέξατο καὶ σῶμα κατηρτίσατο αὐτῷ ὁ θεός, λέγει ὑπὸ θεοῦ εἰς τὸν χοῦν τοῦ θανάτου κατενηνέχθαι. ὅταν δὲ ἄνθρωποι ἦσαν, οἳ ἐξομολογούμενοι λέγουσιν ὅτι· \"ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν\". ὅταν τις μὴ τρέφηται τοὺς οὐρανίους ἄρτους, τὴν τροφὴν τὴν οὐρανίαν, ἀλλὰ τὴν γηικήν–οὐ τὴν γηικὴν τὴν αἰσθητήν, ἀλλὰ τὴν ἐναντίαν τῷ ἀληθινῷ ἄρτῳ–, αὕτη ἡ τροφὴ ἑνοῖ τῇ ὕλῃ τὴν τρεφομένην ψυχήν, καὶ γίνεται ταπείνωσις εἰς τὸν χοῦν τῆς ψυχῆς. ἐνταῦθα δὲ οὐκ ἐταπεινώθη τοῦ Ἰησοῦ ἡ ψυχὴ εἰς τὸν χοῦν, ἀλλὰ κατήχθη ὑπὸ τοῦ θεοῦ. οἰκονομικῷ τρόπῳ εἰς τοῦτο ἐλήλυθεν· οὐδαμῶς γὰρ πεποίηκεν τὴν ἁμαρτίαν καίτοι δεκτικὴ οὖσα· ἐὰν γὰρ μὴ ᾖ δεκτική, οὐδὲ ἐπαινεῖται ὅλως. αἱ ἀποχαὶ οὖν τῶν ἁμαρτιῶν ἐπαίνους ἀναφέρουσιν τῷ ἀπεσχημένῳ ὅταν πεφυκὼς ᾖ πρὸς τὸ πρᾶξαι. ἐπερ· χοῦς καὶ θάνατος ταὐτόν ἐστιν; –οὔ· μὴ γὰρ εἴρηκεν· \"καὶ εἰς χοῦν θάνατον κατήγαγές με\". εἰ δὲ ἦν ταὐτὸν ὁ χοῦς καὶ ὁ θάνατος, εἶπεν ἄν· \"εἰς χοῦν θάνατον κατήγαγές με\"· ἀλλά· \"εἰς χοῦν θανάτου\". τὸ σῶμα τὸ θνητὸν τὸ δυνάμενον διαλυθῆναι ἀπὸ τῆς φορούσης αὐτὸ οὐσίας \"χοῦς θανάτου\" ἐστίν. τάχα δὲ καὶ κατὰ δεύτερον λόγον χοῦς θανάτου ἐστίν, ἐπεὶ θάνατον ἐπιφέρει τῇ φιλοσωμάτῳ ψυχῇ. ὅτι ἐκύκλωσάν με κύνες πολλοί τὸ τῶν ἁγίων σῶμα νεκρόν ἐστιν· \"πάντοτε\" γὰρ \"τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέρουσιν\". τὸ νεκρὸν δὲ σῶμα οὐκ ἔχει ἐπιθυμίας· πῶς γὰρ οἷόν τε; τὸ θνητὸν ζῶν ἐστιν; ζῇ δὲ τότε ὅταν συνπεπλεγμένον ᾖ τῇ ψυχῇ. τότε ἔχει ἐπιθυμίας.","english":"For those who are embodied. But since he himself, for the sake of the economy and the salvation of all, received a body, and God prepared a body for him, he says that by God he was brought down to the dust of death. But when they were men, who confessing say, \"Our belly has cleaved to the earth.\" When one is not nourished on the heavenly breads, the heavenly food, but on the earthly—not the perceptible earthly, but that which is contrary to the true bread—this food unites the soul that is nourished to matter, and becomes an abasement into the dust of the soul. But here the soul of Jesus was not abased into the dust, but was brought down by God. In an economic manner he came to this; for in no way did he commit sin, although he was capable of it; for if he were not capable, he would not be praised at all. Therefore abstentions from sins bring praises to the one who has abstained, when he is naturally disposed toward the deed. Is dust also the same as death? No; for he has not said, \"And you brought me down into dust, death.\" But if the dust and death were the same, he would have said, \"You brought me down into dust, death\"; but rather, \"into dust of death.\" The mortal body, which is able to be dissolved from the substance that bears it, is \"dust of death.\" And perhaps also in a second sense it is dust of death, since it brings death to the soul that loves the body. Because many dogs encircled me—the body of the saints is dead; for \"always\" they \"carry about the dying of Jesus in the body.\" But the dead body does not have desires; for how is it possible? Is the mortal thing alive? But it lives then when it is intertwined with the soul. Then it has desires.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"τεθνηκὼς οὐκ ἔχει ἐπιθυμίας. νεκρώσας τὰ μέλη τὰ ἐπὶ τῆς γῆς οὐκ ἔχει ἐπιθυμίαν. ἐπερ· εὑρίσκεται οὖν ἡ ψυχὴ αἰτία τῆς ἁμαρτίας; ἡ τοῦ ἁμαρτάνοντος ψυχὴ αἰτία ἐστὶν τῆς ἁμαρτίας· οὐδὲν γὰρ ἕτερόν ἐστιν ἁμαρτία ἢ παρακοὴ ἐντολῆς, παράβασις νόμου. τὸ σῶμα οὐδὲ ἐντολῇ ὑπόκειται ἵνα καὶ παραβῇ. ἡ ψυχὴ παραβαίνουσα ἄγει τὸ σῶμα εἰς τὸ ὑπηρετῆσαι ταῖς ἁμαρτητικαῖς ὄψεσιν· ὡς ὄργανόν ἐστιν. μὴ λέγομεν ἄρτι φονέα εἶναι τὸ ξίφος τὸ ἀναιροῦν, οὐ τὸν χρώμενον; πῶς γὰρ οἷόν τε; εἰ γὰρ τῷ ἀλόγῳ ζῴῳ ψυχὴν ἔχοντι οὐ προσάπτομεν ἁμαρτίαν ἢ δικαιοσύνην, τῷ σώματι τῷ ἀψύχῳ προσάπτομεν ταῦτα; τῷ ἰδίῳ λόγῳ τὸ σῶμα ἄψυχόν ἐστιν. ὅτι ἐκύκλωσάν με κύνες πολλοί, συναγωγὴ πονηρευομένων περιέσχον με, ὤρυξαν χεῖράς μου καὶ πόδας μου. οὕτως στίξον· \"ὅτι ἐκύκλωσάν με κύνες πολλοί, συναγωγὴ πονηρευομένων περιέσχον με\", διὰ τοῦτο \"ὤρυξαν χεῖράς μου καὶ πόδας μου\". τὸ \"ὅτι\" αἰτιολογικὸς σύνδεσμός ἐστιν. οὐ προσάπτεται δὲ τοῖς ἔνπροσθεν· \"εἰς χοῦν θανάτου κατήγαγές με\", \"ὅτι ἐκύκλωσάν με κύνες πολλοί\". οὐχί, ἀλλ'· ἐπεὶ \"ἐκύκλωσάν με κύνες πολλοὶ καὶ συναγωγὴ πονηρευομένων περιέσχον με\", διὰ τοῦτο \"ὤρυξαν χεῖράς μου καὶ πόδας μου\". ἄνθρωποι μένοντες οὐκ ἂν ἐποίησαν τοῦτο. κύνας δὲ ἐνταῦθα λέγει τοὺς τὸν κυνώδη τρόπον ἐσχηκότας ἀνθρώπους. περὶ πολλὰ δὲ διαβάλλεται τὰ κινήματα τοῦ κυνός. ὅλως κατωφερῆ εἰσιν πρὸς ὀχείαν. εἰώθασιν οὖν ἐν τῇ συνηθείᾳ κύνας λέγειν τοὺς ἀκολάστους καὶ τὰς γυναῖκας οὕτω ὀνομάζειν. ἀμέλει γοῦν καὶ ὁ νόμος τὴν ἔννοιαν ταύτην ὑποβάλλων σὺν πόρνῃ τὸν κύνα ἠρίθμησεν·","english":"One who is dead has no desires. Having put to death the members that are on the earth, he has no desire. It is found, then, that the soul is the cause of sin? The soul of the one who sins is the cause of sin; for sin is nothing other than disobedience of a commandment, transgression of the law. The body is not even subject to a commandment, so that it might also transgress. The soul, transgressing, leads the body to serve the sinful sights; it is like an instrument. Do we not say that the sword that kills is the murderer, rather than the one who uses it? For how could that be? For if we do not attribute sin or righteousness to the irrational animal that has a soul, do we attribute these to the soulless body? By its own account the body is soulless. For many dogs encircled me, a gathering of evildoers surrounded me, they dug my hands and my feet. Punctuate thus: \"For many dogs encircled me, a gathering of evildoers surrounded me\"; for this reason \"they dug my hands and my feet.\" The \"for\" is a causal conjunction. But it is not attached to what comes before: \"you brought me down to the dust of death,\" \"for many dogs encircled me.\" No, but: since \"many dogs encircled me and a gathering of evildoers surrounded me,\" for this reason \"they dug my hands and my feet.\" Men who remained would not have done this. But here he calls \"dogs\" the men who have had a dog-like manner. For the dog's impulses are slandered in many respects. In general they are prone to mating. So in customary usage they are wont to call the licentious \"dogs\" and to name women thus. At any rate, the law also, suggesting this notion, counted the dog along with the prostitute.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"\"οὐκ εἰσοίσεις ἄλλαγμα κυνὸς καὶ μίσθωμα πόρνης\". οὐκ εἴρηκεν ἄλλαγμα ὄνου ἢ ἵππου· καὶ τούτων γὰρ ἀλλάγματα εἰσήγετο εἰς τὸν οἶκον τοῦ κυρίου. ἐστὶν δὲ καὶ ἀναιδές–\"καὶ οἱ κύνες ἀναιδεῖς τῇ ψυχῇ\"–καὶ κολακευτικόν. οἱ ἄνθρωποι οὖν οἱ ἔχοντες τοιαῦτα κινήματα ἐν δίκῃ κύνες ὀνομάζον ται. οὗτοι οὖν ἐκύκλωσαν τὸν σωτῆρα. ὅτε ἦσαν πρόβατα θεοῦ, τὸ τηνικάδε ἐκτὸς ἦσαν τῆς κυνικῆς καταστάσεως. ὅτε δὲ πρόβατα ἀπολωλότα γέγονεν ὁ λαός, ἡ ἀπώλεια οὐκ εἰς τὸ μὴ ὂν αὐτὰ κατέστρεψεν, ἀλλ' εἰς κυνώδη κατάστασιν καὶ ὀφειώδη καὶ σκορπιώδη. πάντα δὲ ταῦτα περὶ τῶν Ἑβραίων λοιπὸν ἐλέγετο· \"καὶ πάντες κύνες ἐνεοὶ εἰδότες ὑλακτεῖν\". ὅτε οὖν ἀπενοήθησαν κατὰ τοῦ σωτῆρος οἱ Ἰσραηλῖται,\n\nτότε κύνες γέγοναν. ἠκολούθησεν δὲ τῷ κύνας αὐτοὺς γενέσθαι τὸ \"συναγωγὴ πονηρευομένων\" εἶναι· ὅτε γὰρ πρόβατα ἦσαν, ποίμνη θεία ἦσαν. κύνες οὖν γέγοναν περὶ ἐμὲ καὶ συναγωγὴ πονηρευομένων. διὰ τοῦτο σταυρῷ με ὑπέβαλαν· τὸ γὰρ ὀρύττειν χεῖρας καὶ πόδας τοῦ σωτῆρος οὐδὲν ἕτερον ἢ σταυρὸν σημαίνει. λοιπὸν τὰ καθέκαστα σκόπει· οὔκ ἐστιν ἀναιδῶν ψυχῶν καὶ ἀκολάστων καὶ ὑλακτικῶν, διὰ λοιδοριῶν ὑλακτούντων, τὸν ποιήσαντα ἀνάστασιν νεκρῶν καὶ ἀνάβλεψιν τυφλῶν καὶ καθαιρομένους λεπροὺς μισεῖν καὶ θανάτῳ θέλειν ὑποβαλεῖν, οὐ πονηρευομένη ἐστὶν αὕτη συναγωγή; ἔστιν δὲ συναγωγὴ ἐπαινετή. ὤρυξαν χεῖράς μου καὶ πόδας μου καὶ ἐπὶ τῆς ἱστορίας δέ τινες εἴρηκαν τοῦτο. πολλοὶ νομεῖς γέγοναν ἀλόγων ζῴων, καὶ οὐδέποτε ἱστορήθη, ὅτι βουκόλιον ἐπέθετο βουκόλῳ οὐδὲ αἰπόλιον αἰπόλῳ οὐδὲ ποιμένι ποίμνιον οὐδὲ ἵπποι ἱπποτρόφῳ.","english":"You shall not bring the exchange of a dog or the wages of a prostitute.\" He did not say the exchange of a donkey or a horse; for even these exchanges were brought into the house of the Lord. And it is also shameless—\"and the dogs are shameless in soul\"—and flattering. People, then, who have such impulses are rightly called dogs. These, then, surrounded the Savior. When they were sheep of God, at that time they were outside the canine condition. But when the people became lost sheep, the loss did not destroy them into non-being, but into a dog-like condition and a serpent-like and scorpion-like one. And all these things were henceforth said about the Hebrews: \"and all dogs are mute, knowing how to bark.\" When, then, the Israelites became senseless against the Savior,\n\nthen they became dogs. And to their becoming dogs there followed their being \"a congregation of evildoers\"; for when they were sheep, they were a divine flock. They have become dogs, then, around me, and a congregation of evildoers. For this reason they subjected me to the cross; for the digging of the hands and feet of the Savior means nothing other than the cross. Henceforth consider the particulars: is it not the mark of shameless and dissolute and barking souls—barking through revilings—to hate the one who wrought the resurrection of the dead and the recovery of sight for the blind and the cleansing of lepers, and to wish to subject him to death? Is this not an evildoing congregation? But there is also a praiseworthy congregation. They dug my hands and my feet, and some have spoken this also in the historical sense. Many herdsmen have become herdsmen of irrational animals, and it has never been recorded that a herd of cattle attacked a cowherd, nor a herd of goats a goatherd, nor a flock a shepherd, nor horses a horse-breeder.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"μόνοι ἄνθρωποι ἐπέθεντο ἄρχουσιν, καὶ πολλοὺς φέρει ἡ ἱστορία ἄρχοντας καὶ χρηστοὺς τὸ ἦθος καὶ σπουδαίους τὴν γνώμην ἀναιρεθέντας ὑπὸ τῶν ἀρχομένων. μένοντες οὖν πρόβατα οὐκ ἂν ἀνῄρουν. ὅτε οὖν κύνες γέγοναν καὶ αὐτὸ τοῦτο ἄνθρωποι κυνώδεις τῷ τρόπῳ καὶ τῷ βίῳ καὶ τῇ καταστάσει, \"συναγωγὴ πονηρευομένων\" ἐλέχθησαν. πονηρευομένων δέ ἐστιν τὸ ἐγείρεσθαι κατὰ τοῦ εὐεργέτου, τὸ κατὰ τοῦ νομέως ἐπανίστασθαι. ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου. τὸ ὅσον ἧκεν εἰς αὐτούς, ἀριθμῷ ὑπέβαλαν τὰ ὀστᾶ μου καίπερ οὐκ ὄντα ἀριθμητά. λοιπὸν συνπλέκει τὴν διάνοιαν. ὑπῆρκται μὲν καὶ τοῦτο κατ' ἱστορίαν τὸ μερίσασθαι αὐτοὺς τὰ ἱμάτια αὐτοῦ καὶ βαλεῖν κλῆρον περὶ τοῦ ὑφαντοῦ δι' ὅλου χιθῶνος. τρόπον τινὰ ὅμως μάχεται τὸ ῥητὸν ἐν τῷ εὐαγγελίῳ τῇ παρούσῃ λέξει· οἱ στρατιῶται γὰρ ταῦτα πεποίηκαν. οὐκ ἦσαν δὲ οἱ στρατιῶται Ἑβραῖοι· ὅλως γὰρ Ἰουδαῖος οὐκ ἐπετρέπετο στρατεύεσθαι· ἀλλ' ἐπεὶ τρόπον τινὰ αὐτοὶ αἴτιοι γέγοναν τοῦ καὶ στρατιώταις αὐτὸν παραδοθῆναι, αὐτοῖς τὸ ἔνκλημα προσάπτουσιν. αὐτοὶ δὲ κατενόησάν με καὶ ἐπεῖδόν με. ἐπερ· κατανοήσαντες ἐπεῖδόν με; –ἐπιστήσαντες εἶδον τὸν σκορπισμὸν τῶν ὀστῶν μου. καὶ τὸ \"ἐπιδεῖν\" δὲ πολλάκις ἐπὶ τῶν ἐπιχαιρεκάκων λέγεται. καὶ τὰς δυνάμ̣εις τῆς διδαςκαλίας αὐτοῦ δυνατὸν ὀστᾶ εἰπεῖν. διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς. εἰς τοῦτο οὐκέτι ὧδε ἐπὶ τῆς ἱστορίας μεῖναι θέλομεν· ἤδη γὰρ ἐλέχθη ὅτι καὶ ἐμερίσαντο οἱ στρατιῶται τέσσερα μέρη πεποιηκότες καὶ κλῆρον ἔβαλον ἐπὶ τὸν ἄραφον τὸν ἄνωθεν ἐκ τῶν ὅλων ὑφαντὸν χιθῶνα. λέγω·","english":"Only human beings attacked rulers, and history records many rulers, both good in character and earnest in purpose, who were killed by their subjects. If they had remained sheep, they would not have killed them. When, then, they became dogs—and this very thing, human beings dog-like in manner, life, and condition—they were called \"a gathering of evildoers.\" And it belongs to evildoers to rise up against their benefactor, to rebel against their shepherd. They counted all my bones. As far as it depended on them, they subjected my bones to number, although they are not countable. For the rest, he weaves together the meaning. This too has been fulfilled in the historical sense—that they divided his garments and cast lots for the tunic woven throughout. Yet in a certain way the literal statement in the Gospel conflicts with the present phrase; for the soldiers did these things. But the soldiers were not Hebrews; for in general a Jew was not permitted to serve as a soldier. But since in a certain way they themselves were the cause of his being handed over even to soldiers, they attach the charge to them. But they considered me and looked upon me. Considered and looked upon me?—They fixed their attention and saw the scattering of my bones. And \"to look upon\" is often said of those who rejoice in evil. And the powers of his teaching can be called bones. They divided my garments among themselves. At this point we no longer wish to remain here with the historical sense; for it has already been said that the soldiers also divided them, having made four parts, and cast lots for the seamless tunic woven from above out of the whole. I say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"ὥσπερ σῶμα Χριστοῦ ἐλέγετο κατά τινα λόγον τὸ ἄθροισμα τῶν πιςτῶν, ὡς αἱ μαρτυρίαι αἱ ἀποστολικαὶ ἐσήμαινον, καὶ ἐλέγαμεν τοὺς εὐτόνους τούτου τοῦ σώματος ὀστᾶ εἶναι, οὕτω πάλιν λέγομεν ὅτι αὐτὴ ἡ θεόπνευστος γραφὴ σῶμα τοῦ σωτῆρός ἐστιν, ὀστᾶ δὲ τούτου τοῦ σώματος τὰ εὔτονα νοήματα, τὰ περὶ τῶν ἄλλων ὑπερτέρων νοημάτων θεωρήματα. ἱμάτια δὲ αἱ λέξεις εἰσίν· ἐνδιδύσκεται γὰρ ὁ λόγος ὁ κατὰ τὴν νόησιν ὑπὸ τῶν λέξεων. εἰ καὶ ἐξηρίθμησαν οὖν τὰ ὀστᾶ αὐτοῦ, ἀλλ' οὐκ ἐμερίσαντο αὐτά· μόνον εἶδον αὐτὰ ὡς οὔκ εἰσιν· εἰ γὰρ ὥς εἰσιν θεασάμενοι ἦσαν, ἐνεδυναμοῦντο ἐν αὐτοῖς καὶ ἐξιδιοποιοῦντο αὐτὰ ἑαυτοῖς ὡς λέγειν· \"πάντα τὰ ὀστᾶ μου ἐροῦσιν· κύριε, τίς ὅμοιός σοι\"; οὐ γὰρ τὰ αἰσθητὰ ὀστᾶ ταῦτα λέγουσιν. διαμερίζονται οὖν τὰ ἱμάτια τοῦ λόγου πάντες οἱ ἑτερογνωμονοῦντες, οἱ ψευδοδοξοῦντες. ἕλκουσιν δὲ τὰς λέξεις εἰς ὃ βούλονται καὶ ἐξιδιοποιοῦνται αὐτάς, οἷον· \"κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ\". ἡ λέξις ἱμάτιόν ἐστιν τοῦ θεωρήματος. ἕλκουσιν αὐτὸ οἱ Ἀριανοὶ ὡς θέλουσιν καὶ ἴδιον αὐτῶν αὐτὸ νομίζουσιν. οἱ ἐκκλησιαστικοὶ πάλιν δέχονται αὐτὸ ὡς φορεῖ αὐτὸ ἡ Σοφία ἡ τοῦτο λέγουσα, καὶ ἄλλοι ἄλλα. καὶ ὅλως εὑρεῖν ἔστιν τὰ αὐτὰ ῥητὰ σχεδὸν παρὰ πᾶσιν τοῖς ἑτεροδόξοις ἄλλως καὶ ἄλλως μεταχειριζόμενα. ἐμερίσαντο ἄρα αὐτά, ἐξέδυσαν τὸν λόγον τὰς λέξεις καὶ εἵλκυσαν αὐτὰς γυμνὰς τοῦ λόγου εἰς τὸ ἑαυτῶν βούλημα. καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. οὐδεὶς","english":"Just as the body of Christ was said, in a certain sense, to be the assembly of the faithful, as the apostolic testimonies indicated, and we said that the strong members of this body are its bones, so again we say that the God-inspired Scripture itself is the body of the Savior, and the bones of this body are the strong thoughts, the contemplations concerning the other, higher thoughts. And the garments are the words; for the Word according to the meaning is clothed by the words. If, then, they counted his bones, they did not divide them; they only saw them as they are not. For if they had beheld them as they are, they would have been strengthened in them and would have appropriated them to themselves, so as to say: \"All my bones shall say: Lord, who is like you?\" For they do not say this of the bones perceived by the senses. All those, then, who think differently, who hold false opinions, divide the garments of the Word. And they drag the words to whatever they wish and appropriate them, for example: \"The Lord created me as the beginning of his ways.\" The word is a garment of the contemplation. The Arians drag it as they wish and consider it their own. The churchmen again receive it as the Wisdom that says this wears it, and others otherwise. And in general one can find the same sayings handled differently and in various ways by almost all the heterodox. They divided them, therefore; they stripped the Word of the words and dragged them, naked of the Word, to their own will. And upon my clothing they cast a lot. No one","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"κεκτημένος τι κλῆρον ἐπ' αὐτοῦ βάλλει, ἀλλ' ὅταν δύνηταί τι εἰς πολλοὺς κοινωνοὺς ἐλθεῖν, περὶ ἐκείνων κλῆρον βάλλουσιν. ἐάν τις καταλείψῃ μονογενῆ υἱὸν καὶ αὐτῷ χρήσηται διαδόχῳ, ἐκείνου ἐστὶν πάντα τὰ τοῦ τεθνεῶτος ὑπάρχοντα, καὶ οὐ βάλλεται κλῆρος. ὅταν δὲ πολλοὶ ἐπέλθωσιν τῷ ἀληθῶς κληρονόμῳ λέγοντες ὅτι· \"καὶ ἡμεῖς τέκνα ἐσμὲν ἐκείνου\", μερισμὸς γίνεται τῶν ἱματίων ἐκείνου. μερίζονται δὲ οὐκ αὐτόν, ἀλλὰ τὰς λέξεις μόνας· μὴ γὰρ σὺν τῷ αὐτῷ νοῒ ἡ αὐτὴ λέξις διαφόρως παρὰ αἱρεθικοῖς κεῖται. ἕκαστος πρὸς τὸ ἑαυτοῦ φρόνημα καὶ βούλημα ἕλκει τὴν λέξιν. ὁ σπουδαῖος οὖν καὶ πιστὸς ἀληθῶς ἔχει ὅλον τὸν χιθῶνα τοῦ Ἰησοῦ, οὐκ ἔχει αὐτὸν περιεσχισμένον· διὸ οὐδὲ κλῆρον βάλλει· αὐτοῦ ἐστιν ὅλος· κἂν γὰρ κλῆρον βάλωσιν ἐκεῖνοι καὶ χρήσωνται ταῖς λέξεσιν, οὐκ αὐτῶν γίνονται, οὐ κύριοι αὐτῶν γίνονται· παρέρχεται γὰρ εἰς μέσον σοφὸς ἀνὴρ κατὰ Χριστὸν καὶ δείκνυσιν ὅτι οὐκ αὐτοῦ ἐστιν ὃ νομίζει αὐτοῦ εἶναι. ἐπερ· ἱμάτια καὶ ἱματισμός; –ὅλα ὁμοῦ τὰ ἱμάτια ἱματισμὸς λέγεται· ἕκαστον δὲ καθ' ἑαυτὸ οὐ λέγεται ἱματισμός. καὶ ὥσπερ τὰ ἅμα πολλὰ συνειλεγμένα πρόβατα ἀγέλη λέγεται, ἕκαστον δὲ οὐ λέγεται ἀγέλη, καὶ οἱ ἄνθρωποι οἱ εἰς ταὐτὸ συνεληλυθότες δῆμος λέγονται, ἕκαστος δὲ οὐ λέγεται δῆμος. σὺ δέ, κύριε, μὴ μακρύνῃς τὴν βοήθειάν μου. εἰ ἐκεῖνοι ταῦτα ἐσπούδασαν, εἰ καὶ θλῖψίν μοι ἐπιφέρουσιν, παρεκάλεσα δέ σε μὴ ἀποστῆναι, \"ὅτι θλῖψις ἐγγύς\".","english":"If someone has obtained an inheritance, he casts a lot over it; but when something can come to many sharers, they cast a lot concerning those things. If someone leaves an only-begotten son and uses him as successor, all the possessions of the deceased belong to him, and no lot is cast. But when many come forward against the true heir, saying, \"We too are children of that one,\" a division of his garments takes place. They divide not him, but the words only; for the same word does not lie in the same sense among heretics in different ways. Each draws the word to his own mind and will. The earnest and truly faithful man, then, has the whole tunic of Jesus; he does not have it torn in pieces; therefore he does not cast a lot either—the whole is his. For even if those men cast a lot and make use of the words, they do not become theirs, they do not become their masters; for a wise man according to Christ comes into the midst and shows that what he thinks is his is not his. Further: garments and clothing—all the garments together are called clothing, but each one by itself is not called clothing. And just as many sheep gathered together are called a flock, but each one is not called a flock, and men who have come together into the same place are called a people, but each one is not called a people. But you, Lord, do not remove your help far from me. If those men were zealous for these things, even if they bring affliction upon me, I have exhorted you not to depart, \"for affliction is near.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"ἡ θλῖψις δὲ εἰ ἐγγὺς γέγονεν ἀπὸ τῶν κυκλωσάντων με μόσχων καὶ ταύρων, ἀπὸ τῶν διασκορπισάντων τὰ ὀστᾶ μου, ἀπὸ τῶν αἰτίων γεναμένων μοι ὥστε τὴν γλῶττάν μου κολληθῆναι τῷ λάρυγγι, ἀλλὰ σὺ μὴ μακρύνῃς τὴν βοήθειάν σου. εὐθέως οὖν ἡ ἀνάστασις γέγονεν τοῦ σωτῆρος, εὐθέως ἐπεστράφησαν πρὸς αὐτὸν οἱ σκανδαλισθέντες. οὐ γέγονεν οὖν μακρὰν ἡ βοήθεια. ταῦτα δὲ ὁ ἄνθρωπος, κατὰ τὴν ἐπίνοιαν τοῦ ἀνθρώπου ὁ Ἰησοῦς λέγει· \"μὴ μακρύνῃς τὴν βοήθειάν μου\". ἡ βοήθεια ἣν ἀπαιτεῖ οὐ παρ' ἄλλου τινὸς γίνεται ἢ παρὰ θεοῦ. εἶπον δὲ ὅτι, ὅταν θεὸς λέγηται, οὐ πάντως τὸν πατέρα σημαίνει ἀπομερίζων τὸν υἱὸν οὐδὲ τὸν υἱὸν ἀποσχίζων τὸν πατέρα· μία γάρ ἐστιν ἡ θεότης. καὶ ὅτι τοῦθ' οὕτως ἔχει, τὴν βοήθειαν εἴπομεν τὴν ἐκ νεκρῶν ἀνάστασιν. ὅπου μὲν λέγεται ἑαυτὸν παραδεδωκέναι καὶ ἐγηγερκέναι, ὅπου δὲ ὁ πατὴρ λέγεται παραδεδωκέναι αὐτὸν καὶ ἀνεστακέναι, ἐξ οὗ παρίσταται ὅτι ἡ μία ἀνάστασις καὶ τὸ ἓν ἔργον ὑπὸ πατρὸς καὶ υἱοῦ γινόμενον κατὰ μόνην μίαν θεικὴν ἐνέργειαν γίνεται. κἂν ὁ πατὴρ ποιῇ, ω῾̣ς θεὸς ἐνεργῶν τοῦτο ἐργάζεται, κἂν ὁ υἱός, τοῦτο ποιεῖ ὡς θεός. εἰς τὴν ἀντίλημψίν μου πρόσχες. ἐὰν γὰρ προσχῇς τῇ ἀντιλήμψει μου, ἡ βοήθεια οὐ μεμάκρυνται, ἀλλ' ὡς ἐγγὺς οὖσα ἐνήργησεν· λέγει γὰρ προηγουμένως ταῦτα περὶ τῶν ἀνθρώπων· ἐλήλυθεν γὰρ οὐχ ἵνα προηγουμένως αὐτὸς ἀπο̣θ̣άνῃ καὶ ἀναστῇ ἀλλὰ δι' ἄλλους. \"χάριτι θεοῦ ὑπὲρ παντὸς ἐγεύσατο θανάτου\". πάντες ὑπὲρ αὐτῶν ἀπέθανον. οὗτος χάριτι θεοῦ ὑπὲρ πάντων ἐγεύσατο.","english":"But if the affliction has come near from the calves and bulls that encircled me, from those that scattered my bones, from those that became causes to me so that my tongue clung to my throat, yet do not put your help far off. Immediately, then, the resurrection of the Savior took place; immediately those who had been scandalized were turned back to him. So the help did not become far off. But these things the man says, and Jesus says according to the conception of the man: \"Do not put my help far off.\" The help that he demands comes from no other than from God. But I said that when God is spoken of, it does not altogether signify the Father, separating the Son, nor the Son, cleaving apart the Father; for the Godhead is one. And that this is so, we said that the help is the resurrection from the dead. Where it is said that he handed himself over and raised himself, and where the Father is said to have handed him over and raised him, from this it is established that the one resurrection and the one work done by the Father and the Son comes about according to one single divine operation. And if the Father does it, he works it as God operating; and if the Son, he does this as God. Give heed to my help. For if you give heed to my help, the help has not been put far off, but being near it has worked; for he says these things primarily concerning men; for he came not in order primarily that he himself might die and rise, but for the sake of others. \"By the grace of God he tasted death for every man.\" All died for themselves. This one by the grace of God tasted death for all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"\"ἡ ἀγάπη τοῦ θεοῦ συνέχει ἡμᾶς, κρίναντας αὐτὸ τοῦτο ὅτι εἰ εἷς ὑπὲρ πάντων ἀπέθανεν, ἄρα οἱ πάντες ἀπέθανον\", ἵνα οἱ ἀποθανόντες μηκέτι ὦσιν νεκροί, \"ἀλλὰ ζῶσιν ἐκείνῳ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἀναστάντι\". ὄφλημά τις ἀνθρώπινον δύναται ἀποδοῦναι ὑπὲρ ἄλλου καὶ μέμψιν δύναται ὑπὲρ ἄλλου ἀναδέξασθαι καὶ ἔλεγχον. θάνατον δὲ ἄλλος ὑπὲρ ἄλλου οὐδεὶς δύναται ἀναδέξασθαι. καὶ ὅρα γε· ἐγεύσατο μόνον, οὐκ ἐρόφησεν αὐτόν, οὐ κατέφαγεν αὐτόν. ὁ δὲ καταπινόμενος ὑπὸ θανάτου καὶ αὐτὸς αὐτὸν καταπίνει. \"κατέπιεν ὁ θάνατος ἰσχύσας\". οὗτος κατέπιεν τὸν θάνατον ὁ καταποθεὶς ὑπ' αὐτοῦ. ἐπειδὴ δὲ Ἰησοῦς \"ἁμαρτίαν οὐκ ἐποίησεν\", διὰ δὲ τῆς ἁλώσεως τῆς ἁμαρτίας καταπίνεται ὁ θάνατος καὶ καταπίνει τὸν ἁμαρτάνοντα–, ὑπὲρ παντὸς οὖν ἐγεύσατο· πλὴν ἐγεύσατο. καὶ τὴν αἰτίαν ἀποδέδωκεν· \"ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου\". ἐν θανάτῳ θάνατον\n\nκατέλυσεν. ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου. Ἰησοῦς ἐστιν καὶ τοῦτον τὸν στίχον ὁ λέγων, καὶ δύναται καὶ περὶ τῆς ἑαυτοῦ ψυχῆς τοῦτο λέγειν ἧς ἔσχεν ἐξ ουσίαν θεῖναι καὶ λαβεῖν αὐτήν, καὶ περὶ πάσης οἰκειωθείσης αὐτῷ ψυχῆς. ὡς δὲ λέγεται ἕκαστος τῶν ἁγίων οὐχ ἁπλῶς ἔτι ἄνθρωπος, ἀλλὰ θεοῦ ἄνθρωπος, οὕτως ἡ εὐαρεστεῖν προθεμένη θεῷ ψυχὴ οὐχ ἁπλῶς ἔτι ψυχὴ λέγεται, ἀλλὰ θεοῦ ψυχή. ἑκατέρως οὖν περὶ τῆς ἑαυτοῦ ψυχῆς ταῦτα λέγει καὶ ἧς ἀνείληφεν, καὶ πάσης τῆς οἰκειωθείσης αὐτῷ. σημαίνει δέ ποτε ἡ ῥομφαία τὴν κόλασιν· ὡς ἐὰν λέγηται· \"ἐν ῥομφαίᾳ τελευτήσουσιν πάντες ἁμαρτωλοὶ λαοῦ\"·","english":"The love of God constrains us, having judged this very thing, that if one died for all, then all died,\" so that those who have died may no longer be dead, \"but may live to him who died for them and rose again.\" A human debt one person can pay on behalf of another, and he can take upon himself on behalf of another both blame and reproach. But death no one else is able to take upon himself on behalf of another. And observe: he only tasted it, he did not gulp it down, he did not consume it. But he who is swallowed by death himself also swallows it. \"Death swallowed, having prevailed.\" This one who was swallowed by it has swallowed death. But since Jesus \"committed no sin,\" and through the capture of sin death is swallowed and swallows the one who sins—for every man, then, he tasted; yet he only tasted. And he has given the reason: \"that through death he might destroy him who has the power of death.\" In death he destroyed death. Deliver my soul from the sword. It is Jesus who says this verse also, and he can say this both about his own soul, which he had authority from his own essence to lay down and to take up again, and about every soul that has been made his own. And just as each of the saints is said to be no longer simply a man, but a man of God, so the soul that has set before itself to please God is no longer called simply a soul, but a soul of God. In both ways, then, he says these things about his own soul—both the one he assumed and every soul that has been made his own. And sometimes the sword signifies punishment, as when it is said: \"In the sword all the sinners of the people shall die.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"μὴ γὰρ γέγονέν ποτε ἐπὶ ἱστορίας ὥστε ξίφει πάντα τὸν λαὸν ἀναιρεθῆναι. τινὲς ἐξ αὐτοῦ ἀπέθνῃσκον, οὐ μὴν πάντες. λέγει δὲ τοῦτο· οἱ ἁμαρτωλοὶ πάντες πειρασθήσονται κολάσεως. δηλοῖ δὲ ἐνίοτε καὶ πονηρὰν δύναμιν καὶ αὐτὸν τὸν διάβολον· ὅταν γὰρ λέγηται πρὸς τὴν Μαρίαν· \"καὶ σοῦ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία\", τὸν ἀντικείμενον λέγει. ὅταν δὲ ὑποβάλῃ τινὶ ἢ θελήσῃ ὑποβαλεῖν ἐνθυμήματα, μὴ παραδέξηται δὲ ἡ ψυχὴ ἐκείνη, διέρχεται αὐτήν. ὡς τὸ βέλος τὸ πεμπόμενον ὅταν μὴ κατὰ σκοπὸν πεμφθῇ, διε´̣ρχεται τὸν τοξευόμενον. ἔβαλεν εἰς τὸν Ἰούδαν, ἐπετόλμησεν κατὰ τοῦ Ἰούδα. οὐκ ἠσφαλίσατο ἐκεῖνος, οὐκ ἐφύλαξεν τό· \"μὴ δῶτε τόπον τῷ διαβόλῳ\", καὶ οὐ παρελήλυθεν αὐτόν· εἰς αὐτὸν γὰρ̣ εἰσῆλθεν. ὁ δὲ λέγων· \"ἐκκλίνοντος ἀπ' ἐμοῦ τοῦ πονηροῦ οὐκ ἐγίγνωσκον\", παρερχομένην εἶχεν τὴν ῥομφαίαν. τὸ μὴ γνῶναι δὲ ὧδε οὐ τὴν ἄγνοιαν λέγει, ἀλλὰ τὸ μὴ πεπειρᾶσθαι. εἰώθασ̣ιν̣ οὖν καὶ οἱ εὐτελίζοντές τινα λέγειν, εἰ καὶ πάρεστιν, εἰ καὶ ἔστιν· \"οὐκ οἶδα\". ἐπερ· τὸ \"ῥῦσαι\"; –μήτ̣ο̣ι τὸ \"ῥῦσαι\" πάντως τοῦτο σημαίνει ὅτι· \"ἑαλωκότα με καὶ ὑπ' αὐτὴν ὄντα ῥῦσαί με\". ῥῦσαί με ἵνα μὴ πάθω τι ὑπ' αὐτῆς. ἐπερ· τίς λέγει; –ἐκεῖνοι τοῦτο βούλονται λέγειν ὅτι· \"εἰ περὶ ψυχῆς λέγει ἑαυτοῦ, τίς ἐστιν ὁ λέγων; σῶμά ἐστιν τὸ λέγον\". σφάλλονται δὲ οἱ τοιαῦτα λέγοντες. ἐν τοῖς συνθέτοις ἕκαστον τῶν ἐν τῇ συνθέσει ὅλης τῆς συνθέσεως λέγεται. \"ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα\". ἦ ἄλλο ἐστὶν τὸ πνεῦμα παρὰ τοὺς ἀνθρώπους καὶ ἡ ψυχὴ ἄλλη καὶ τὸ σῶμα; τιθεῖσιν οὖν αὐτοί.","english":"For it has never happened in history that an entire people was destroyed by the sword. Some of them died, but certainly not all. He means this: all sinners will be tried by punishment. Sometimes it indicates also an evil power, and the devil himself; for when it is said to Mary, \"and a sword will pass through your own soul,\" he means the adversary. But when he suggests thoughts to someone, or wishes to suggest them, and that soul does not accept them, it passes through it—as an arrow that is sent but not sent to its mark passes through the one shot at. He shot into Judas, he dared against Judas. That man did not secure himself, did not keep the command \"do not give place to the devil,\" and so it did not pass him by; for it entered into him. But the one who says, \"When the evil one turned aside from me, I did not know it,\" had the sword passing by. And \"not to know\" here does not mean ignorance, but not to have experienced it. So those who treat someone with contempt are accustomed to say, even if he is present, even if he exists, \"I do not know him.\" Question: What of \"deliver\"? —By no means does \"deliver\" mean simply this: \"Deliver me, who have been captured and am under her.\" Deliver me so that I suffer nothing from her. Question: Who is it that says this? —They want to say this: \"If he is speaking about his own soul, who is the one who says it? It is the body that says it.\" But those who say such things are mistaken. In composite things, each of the things in the composition is spoken of as the whole composition: \"your spirit and soul and body whole.\" Is the spirit something other than the human beings, and the soul another, and the body another? So they themselves posit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"λέγομεν πολλάκις περὶ πόλεως, ὅτι κακὴ πόλις κακοὺς ἄρχοντας ἔχει, κακὸν δῆμον, κακοὺς νόμους, οὐκ ὀρθούς. τίς ἐστιν ἡ πόλις παρὰ τοὺς ἄρχοντας τοὺς κακοὺς καὶ τοὺς βουλευτὰς καὶ τὸν δῆμον; καὶ ὥσπερ περὶ τοῦ σώματος τοῦ ἀνθρωπείου λέγομεν, ὅτι κεφαλὴ σώματος, πρόσωπον σώματος, χεὶρ σώματος, πούς, μὴ ἄλλο ἐστὶν τὸ σῶμα παρὰ ταῦτα, ἕκαστον δὲ ἄλλο παρ' αὐτό ἐστιν. οἱ τὰ λογικὰ καλῶς πεποιηκότες ῥᾳδίως ταῦτα νοοῦσιν. ἴδε· πάντα τὰ αἴσθησιν καὶ ψυχὴν ἔχοντα ζῷά ἐστιν, καὶ λέγω ὅτι οὐκ ἔστιν ἄνθρωπος τὸ ζῷον οὐδὲ ἵππος οὐδὲ βοῦς. τοῦτο δὲ λέγω ὅτι ὁ ἄνθρωπος οὐκ ἔστιν ὅλον τὸ γένος, οὐκ ἔστιν ὅλον τὸ ζῷον. καὶ λέγω τὰ καθέκαστα εἴδη ἕτερα εἶναι τοῦ ζῴου. πάντα δὲ ἅμα οὐ λέγω ἄλλα αὐτοῦ λέγω, ἀλλὰ αὐτὸ εἶναι. οὕτω καὶ ἐπὶ σώματος τὴν χεῖρα λέγω ἄλλην εἶναι παρὰ τὸ σῶμα τοῦ ἀνθρώπου, καὶ τὸν πόδα, τὴν κεφαλήν. πάντα δὲ οὔκ εἰσιν ἄλλα τοῦ σώματος, ἀλλ' ἕκαστον τοῦ ὅλου σώματος ἕτερόν ἐστιν. οὕτως ἔχει καὶ ἐπὶ τοῦ ἀνθρώπου. ἐὰν λέγῃ· \"ἡ ψυχή μου καὶ τὸ σῶμά μου καὶ τὸ πνεῦμά μου\", ἕκαστον ἄλλο ἐστὶν παρὰ τὸν σύνθετον ἄνθρωπον. ἅμα δὲ πάντα οὐχ ἕτερα αὐτοῦ ἐστιν. ἐὰν τοίνυν λέγῃ \"ἡ ψυχή μου\"–μὴ γὰρ περὶ τοῦ Ἰησοῦ μόνου τοῦτο κεῖται. καὶ ἕκαστος τῶν ἀνθρώπων τοῦτο λέγει· \"ἵνα τί περίλυπος εἶ, ἡ ψυχή μου\"; \"ἡ σάρξ μου ἠλλοίωται δι' ἔλαιον\". καὶ \"τὸ πνεῦμά μου\"· \"καὶ ἔσκαλλεν τὸ πνεῦμά μου\". ἕκαστον οὖν ἕτερόν ἐστιν παρὰ τὸ σύνθετον. πάντα δὲ ἅμα λαμβανόμενα οὐ τοῦ συνθέτου λέγω ἕτερα, ἀλλ' ἕκαστον–ἐὰν οὖν λέγῃ \"ἡ ψυχή μου\", ὁ σύνθετος ἄνθρωπός ἐστιν ὁ λέγων ταῦτα. ἰδοὺ γοῦν εἶπεν·","english":"We often say about a city that it is a bad city, having bad rulers, a bad people, bad and unjust laws. What is the city apart from the bad rulers and the councillors and the people? And just as we say about the human body that the head is of the body, the face of the body, the hand of the body, the foot, and the body is not something other than these, but each is other than it. Those who have made logical studies well understand these things. See: all things that have sensation and soul are living beings, and I say that the living being is not man, nor horse, nor ox. And I say this: man is not the whole genus, nor the whole living being. And I say that the particular species are other than the living being. But all together I do not say are other than it, but that they are it. So too with the body: I say the hand is other than the body of the man, and the foot, the head. But all together they are not other than the body, but each is different from the whole body. So it is also with man. If he says, \"My soul and my body and my spirit,\" each is other than the composite man. But all together they are not other than him. If, then, he says \"my soul\"—for this is not said about Jesus alone. And each of men says this: \"Why are you deeply grieved, my soul?\"; \"My flesh is changed because of oil\"; and \"my spirit\": \"and my spirit was digging.\" Each, then, is other than the composite. But all together taken, I do not say they are other than the composite, but each—if, then, he says \"my soul,\" it is the composite man who says these things. For behold, he said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"\"καὶ ὀστᾶ μου καὶ ψυχή μου\", ἴδε, \"καὶ πνεῦμά μου\". καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆν μου. εἶπεν· \"ὅτι ἐκύκλωσάν με κύνες πολλοί\".\n\nτοὺς πολλοὺς τούτους κύνας ἰδικῶς ἕνα λέγει κύνα. ὁ ῥυσθεὶς ἀπὸ τῶν καθέκαστα ἀνθρώπων ἐπιβουλεύειν βουλομένων ἀπὸ ἀνθρώπου ἐρύσθη. χεῖρα δὲ τοῦ κυνὸς λέγει τὴν πρᾶξιν αὐτοῦ. \"καὶ ἐγένετο λόγος κυρίου ἐν χειρὶ Ἀγγαίου\". ἐπὶ τῶν φαύλων δὲ εἴρηται· \"ἄκανθαι φύονται ἐν χειρὶ τοῦ μεθύσου\". ἐκ χειρὸς οὖν, ἐκ τῆς πράξεως τῶν κυνῶν τῶν κυκλωσάντων με, κατὰ τὸ εἶδος κυνὸς ἑνὸς ὄντων, ῥῦσαι τὴν ψυχήν μου. λέγονταί τινες εἶναι μονότροποι· \"ὁ θεὸς κατοικίζει μονοτρόπους ἐν οἴκῳ\". καὶ δυνατὸν μὲν λεχθῆναι ὅτι πάντες οὗτοι οἱ κατοικιζόμενοι ἕνα τρόπον ἔχουσιν καὶ ταύτῃ μονότροποι εἴρηνται, ὡς τό· \"τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ κατήρτισθε\". δυνατὸν δὲ καὶ οὕτως· ὁ ἔχων γνώμην μὴ μεταβάλλουσαν, τρόπον μὴ ἐξ ἑτέρου ἕτερον γινόμενον, μονότροπός ἐστιν· οὐ γὰρ ἀλλοιοῦται κατὰ τὸν ἄφρονα ὁ σοφός, ἀλλὰ ἐκλάμπει ὡς ὁ ἥλιος. ὁ ἥλιος δὲ οὐκ ἔχει μεταβολὰς φωτισμῶν. μονογενὴς οὖν ἐστιν αὐτῷ αὕτη ἡ ψυχή. εἶπον ὅτι καὶ ἄλλαι οἰκειωμέναι αὐτῷ διὰ ἀρετῆς γίνονται ψυχαί. οὐκ ἔχουσιν δὲ τὸ στάσιμον, τὸ βέβαιον. μόνη αὕτη ἁμαρτίαν μὴ ποιήσασα μηδὲ γνοῦσα μονογενής ἐστιν. πολλὰς ἔχει ψυχάς· ταύτην δὲ μονογενῆ ἔχει· ἄτρεπτος γάρ ἐστιν. ἄτρεπτον δὲ λέγω οὕτω· μὴ τρεπομένην· τὸ γὰρ ἄτρεπτον ἀπολελυμένως λ̣εγόμενον τὸ ἀμετάβλητον δηλοῖ. ὅταν δὲ λέγω ὅτι ὁ δίκαιος οὐ τρέπεται πρὸς ἀδικίαν, λέγω δίκαιο̣ν̣ ἄτρεπτον εἶναι ἐν ὅσῳ τὴν δικαιοσύνην ἔχει· τὸ μὲν γὰρ ἄτρεπτον οὐ τρέπεται.","english":"And my bones and my soul,\" behold, \"and my spirit.\" And from the hand of the dog my only-begotten one. He said: \"For many dogs have encircled me.\"\n\nThese many dogs he specifically calls one dog. He who was rescued from individual men who wished to plot was rescued from man. And he calls the hand of the dog its action. \"And the word of the Lord came by the hand of Haggai.\" And it is said concerning the wicked: \"Thorns grow in the hand of the drunkard.\" From the hand, then—from the action of the dogs that encircled me, which are one in the form of a single dog—rescue my soul. Some are said to be of single manner: \"God settles the single-minded in a house.\" And it is possible to say that all these who are settled have one manner and in this way are called single-minded, as in: \"Be perfected in the same mind and the same judgment.\" But it is also possible in this way: he who has a judgment that does not change, a manner that does not become different from another, is single-minded; for the wise man is not altered like the fool, but shines like the sun. And the sun has no changes of illuminations. This soul, then, is only-begotten to him. I said that other souls also become closely related to him through virtue. But they do not have the stable, the firm. This one alone, having not committed sin nor known it, is only-begotten. He has many souls; but this one he has as only-begotten; for it is immutable. And I call it immutable in this way: not being turned; for \"immutable,\" said absolutely, signifies \"unchangeable.\" But when I say that the righteous man is not turned toward injustice, I say that the righteous man is immutable for as long as he has righteousness; for the immutable is not turned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"οὐ πάντως δὲ τ̣ο`̣ μὴ τρεπόμενον ἄτρεπτόν ἐστιν. μονογενὴς οὖν αὐτῷ ἐστιν αὕτη ἡ ψυχὴ παρὰ τὰς ἄλλας ὅτι μόνη ἔχει τὸ ἀεὶ συνεῖναι αὐτῷ. οὐ χωρίζει αὐτὴν οὐ λογισμός, οὐκ ἐνθύμημα, οὐ ταραχή· κἂν γὰρ τ̣αραχθῇ, μέχρι προπαθείας ἵσταται ἡ ταραχή· τοῦτο γὰρ διὰ τοῦ \"νῦν\" ἐδηλώθη, ὅτι οὐ τὸν κατὰ πλάτος χρόνον σημαίνει διὰ τοῦ \"νῦν\", ἀλλὰ τὸ σημειῶδες, τὸ μὴ ὂν χρόνον. πᾶς χρόνος τὰς τρεῖς ἔχει δ̣ι̣αστάσεις. τὸ δὲ \"νῦν\" τοῦτο οὐκ ἔχει· πέρας γάρ ἐστιν χρόνου. \"ἤρξατο θαμβεῖσθαι καὶ ἀδημονεῖν\". μέχρι τοῦ ἄρξασθαι μὴ ἀντὶ ἀνανδρίας δύναται λαβεῖν προπάθειαν· φύσεως γὰρ ἔλεγχός ἐστιν ἡ προπάθεια, οὐ ποιότης φαῦλον ἢ σπουδαῖον ποιοῦσα, εἰ μὴ προσλάβοι τὰ ἑξῆς ὥστε μηκέτι εἶναι προπάθειαν. πολλάκις ἡμῖν διεστάλη ταῦτα ὅτι τέσσερά ἐστιν· ἡ προπάθεια μόνη ἀπολύει ἐνκλήματος, οὐχ ὑποβάλλει ἐνκλήματι· τὸ πάθος δὲ μετρίῳ ἐνκλήματι· ἡ δὲ διάθεσις κακία ἐστὶν λοιπόν· πολλῷ πλέον καὶ ἡ πρᾶξις προσλημφθεῖσα. σῶσόν με ἐκ στόματος λέοντος. ἐνταῦθα δύναται καὶ τὸν διάβολον \"λέοντα\" λέγειν· καὶ γὰρ ἐπέθετο ἐν τῷ καιρῷ τοῦ πάθους. ἀμέλει γοῦν ὅτε ἐν τῇ τεσσερακονθημέρῳ τοῦ πειρασμοῦ εἴρηται ὅτι· \"ἀπέστη ὁ διάβολος ἀπ' αὐτοῦ\", πρόσκειται ἐν τῷ εὐαγγελίῳ· \"ἄχρι καιροῦ\". τότε πάλιν ἐλήλυθεν ὅτε τὸ πάθος. καὶ ἐπεὶ ἔλεγον τὰς ἐπιβουλὰς ὁτὲ μὲν αὐτῷ τῷ ἀνθρώπῳ τοῦ σωτῆρος προσάγεσθαι ὁτὲ δὲ τοῖς αὐτοῦ, ὅταν ὁ Πέτρος λέγῃ ἢ ὁ σωτὴρ λέγῃ τῷ Πέτρῳ· \"ἰδοὺ ὁ σατανᾶς ἐξῃτήσατο ἡμᾶς\", τρόπον τινὰ κατὰ τοῦ σωτῆρος ὁρμ̣ῶν τὰ μέλη αὐτοῦ ἤθελεν καταφαγεῖν. λέγει γοῦν ὅτι· \"σῶσόν με ἐκ στόματος τοῦ λέοντος\".","english":"But what is not turned is not in every way unturnable. Therefore this soul is only-begotten to him beyond the others, because it alone has the always being with him. No reasoning, no thought, no disturbance separates it; for even if it be disturbed, the disturbance stands only up to propatheia; for this was indicated by \"now,\" that he does not signify extended time by \"now,\" but the point-like, the non-existent time. Every time has three dimensions. But this \"now\" does not have them; for it is the limit of time. \"He began to be amazed and to be distressed.\" Up to the beginning it cannot take propatheia in place of cowardice; for propatheia is a proof of nature, not a quality making one base or virtuous, unless it takes on what follows so that it is no longer propatheia. Often these things have been distinguished by us, that there are four: propatheia alone releases from blame, does not subject to blame; but passion with moderate blame; but disposition is henceforth vice; much more also the action when added. Save me from the mouth of the lion. Here he can also mean the devil as \"lion\"; for he also attacked at the time of the passion. At any rate, when in the forty days of temptation it was said that \"the devil departed from him,\" it is added in the gospel: \"until a time.\" Then again he came when the passion was. And since they were speaking of the plots, sometimes brought against the man of the Savior himself, sometimes against his own, when Peter says or the Savior says to Peter: \"Behold, Satan has demanded us,\" in a certain way rushing against the Savior he wished to devour his members. He says, then, that: \"Save me from the mouth of the lion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"δύναται δ̣ὲ καὶ τὸν λαὸν ἐκεῖνον \"λέοντα\" καλεῖν· \"ἐγενήθη\" γὰρ \"ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐν δρυμῷ\". μὴ τ̣αῦτα πάθοιμι ἃ ἐκεῖνοι βούλονταί με διαθεῖναι. ταῦτα δὲ λέγει διὰ τὸ πᾶσαν λογικὴν οὐσίαν, κἂν τελεία ᾖ, χρῄζειν τῆς παρὰ θεοῦ συμμαχίας. \"σῶσόν με ἐκ στόματος λέοντος\". καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου δύναται λέγειν ἐνταῦθα λέοντα τὸ πλῆθος τῶν Ἰουδαίων, τὸν τοῦ Ἰσραὴλ λαόν· εἶπεν γὰρ ἐν Ἰηρεμίᾳ· \"ἐνκατέλιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου. ἐγενήθη ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐν δρυμῷ\". λαὸν ὄντα αὐτοὺς ἐν παραδείσῳ ἔθηκα, ἔνθα καρποφορία πολλή. ὅτε δὲ εἰς ἀγριότητα μεταβεβλήκασιν, τότε λοιπὸν ἐν ἀκάρποις ξύλοις φωλ̣ε̣υ´̣ουσιν–ὁ γὰρ δρυμὸς οὐδὲν ἕτερόν ἐστιν ἢ τόπος ἀκάρπων ξύλων–. λοιπὸν οὖν ἐκεῖ λοχ̣ῶσιν. καὶ ἡ κληρονομία μου, ἣν ἔσχον\n\nἵνα λαὸς ᾖν καὶ μερὶς κυρίου, εἰς τοσοῦτον ἐξηγριώθη κ̣α̣τ' ἐμοῦ ὡς λέοντι παραβληθῆναι, οὐδὲ λέοντι τιθασευθέντι–πολλάκις γὰρ εἰς ἀνθρώπων τόπους ἐρχόμενοι οἱ λέοντες τιθασεύοντ̣α̣ι–, ἀλλὰ ὡς ἐν δρυμῷ, ὡς ἄγριος θήρ. δύναται δὲ καὶ περὶ τοῦ διαβόλου λελέχθαι· εἴπομεν γὰρ καὶ τοῦτο, ὅτι μετὰ τὸν πειρασμὸν τὸν ἐν τῇ ἐρήμῳ εἴρηται ὅτι· \"ἀπέστη ἄχρι καιροῦ\". καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου. ἰσχυρὸν λέγει ζῷον τὸν μονοκέρωτα. οὐχ ὑπόκειται ἀν θρώπῳ, οὐ τιθασεύεται̣ ὑπὸ ἀνθρώπου. \"ἀπὸ κεράτων\" οὖν μονοκερώτων τὴν ταπείνωσίν μου\", ταπείνωσιν ἑαυτοῦ λέγων τὸν σταυρὸν καὶ τὸν θάνατον. \"ἑαυτὸν ἐταπείνωσεν ὑπήκοος γενόμενος μέχρι θανάτου, θανάτου δὲ σταυροῦ\".","english":"But he can also call that people a \"lion\"; for \"my inheritance has become to me as a lion in a thicket.\" May I not suffer the things they wish to bring upon me. He says this because every rational essence, even if it is perfect, needs the alliance that comes from God. \"Save me from the mouth of the lion.\" And from the horns of unicorns he can speak of his humiliation here, calling the multitude of the Jews, the people of Israel, a lion; for he said in Jeremiah: \"I have forsaken my house, I have abandoned my inheritance. My inheritance has become to me as a lion in a thicket.\" When they were a people, I placed them in a paradise, where there is much fruitfulness. But when they changed into wildness, then at last they make their lairs in fruitless trees—for the thicket is nothing other than a place of fruitless trees—. So then they lie in wait there. And my inheritance, which I held\n\nso that it might be a people and a portion of the Lord, was so greatly embittered against me as to be compared to a lion, and not even to a tamed lion—for often lions, coming into the places of men, are tamed—but as in a thicket, as a wild beast. But it can also be said concerning the devil; for we have said this too, that after the temptation in the desert it was said: \"he departed until a time.\" And from the horns of unicorns my humiliation. He calls the unicorn a strong animal. It is not subject to man, it is not tamed by man. \"From the horns,\" then, \"of unicorns my humiliation,\" calling his humiliation the cross and death. \"He humbled himself, becoming obedient unto death, even death on a cross.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"τὴν ταπείνωσίν μου οὖν τότε ἀπὸ τῶν μονοκερώτων τούτων ῥύῃ–πονηροὶ δὲ καὶ οὗτοί εἰσίν τινες ἐχθροί–, τότε, ὅταν ἀναστῶ ἐκ νεκρῶν· \"παρέστησαν\" μὲν γὰρ \"οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτό\", ἵνα περιβάλωσιν αὐτὸν θανάτῳ. τότε δὲ ῥύεται θεὸς αὐτὸν ἀπὸ τῆς ταπεινώσεως εαὐτοῦ· ἀνίσταται ἐκ νεκρῶν. ταῦτα δὲ πάντα περὶ τοῦ ἀνθρώπου λέλεκται. ἀμέλει γοῦν ἐπήγαγεν εὐθύς· διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου. \"ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου· καὶ πάλιν· ἰδοὺ ἐγὼ ἔσομαι πεποιθὼς ἐπ' αὐτόν, ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι δέδωκεν ὁ θεός\". καὶ ἔτι· \"ὅθεν ὤφειλεν κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι\". οὐ κατὰ μόνον τὸ σῶμα, ἀλλὰ κατὰ πάντα. κατὰ τη`̣ν θεότητα ὁ μονογενὴς τοῦ θεοῦ υἱὸς ἀδελφὸν οὐκ ἔχει· εἰ γὰρ εἶχεν ἀδελφόν, οὐκ ἦν μονογενη´̣ς̣. ἀντίκειται δὲ τὸ ἔχειν ἀδελφοὺς τῷ μονογενῆ τινα εἶναι. ὁ μονογενὴς ἀδελφοὺς οὐκ ἔχει. ὁ ἔχων ἀδελφοὺς οὔκ ἐστιν μονογενής. \"ἀδελφοὺς\" λέγει τοὺς ἀποστόλους καὶ πάντας τοὺς ἐκ περιτομῆς πιστεύσαντας αὐτῷ· πολλοὶ γὰρ ἐπίστευσαν ἐκ τῶν Ἰουδαίων. καὶ οἱ δώδεκα καὶ οἱ ἑβδομήκοντα ἀπ' αὐτῶν ἦ45 σαν. κατὰ σάρκα οὖν ἀδελφοὶ αὐτοῦ ἐκεῖνοι ἐτύγχανον. γίνονται δὲ αὐτοῦ πάλιν ἀδελφοὶ κατὰ πνεῦμα οἱ τὸ τῆς \"υἱοθεσίας πνεῦμα\" ἀπολαμβάνοντες· εἰ γὰρ \"ὁ ποιῶν δικαιοσύνην ἐκ τοῦ θεοῦ γεγέννηται\" καὶ \"ὁ πιστεύων ὅτι Ἰησοῦς ὁ χριστός ἐστιν ἐκ τοῦ θεοῦ γεγέννηται\", εἰσὶν υἱοὶ θεοῦ τινες. ο̣ὗτ̣οι δὲ ἀδελφοὶ πάλιν οὐ μονογενοῦς, οὐ κατὰ τὴν θεότητά εἰσιν, ἀλλὰ κατὰ τὸν ἐνανθρω̣πήσαντα.","english":"Therefore he then rescues my lowliness from these unicorns—and these too are certain evil enemies—then, when I rise from the dead; for \"the kings of the earth stood by and the rulers were gathered together\" so that they might encompass him with death. But then God rescues him from his lowliness; he rises from the dead. And all these things have been said concerning the man. At any rate, he added immediately: I will declare your name to my brothers. \"I will proclaim your name to my brothers; and again: Behold, I will be trusting in him; behold, I and the children whom God has given me.\" And further: \"Therefore he was obligated to be made like his brothers in all things.\" Not only according to the body, but in all things. According to divinity the only-begotten Son of God has no brother; for if he had a brother, he would not be only-begotten. But having brothers is opposed to being someone only-begotten. The only-begotten has no brothers. The one who has brothers is not only-begotten. He calls \"brothers\" the apostles and all those from the circumcision who believed in him; for many of the Jews believed. And the twelve and the seventy were from among them. According to the flesh, then, those were his brothers. But again they become his brothers according to the spirit, those who receive the \"spirit of adoption\"; for if \"the one who does righteousness has been begotten of God\" and \"the one who believes that Jesus is the Christ has been begotten of God,\" there are some who are sons of God. But these are again brothers not of the only-begotten, not according to his divinity, but according to the one who became man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"ὁ ἀπόστολος οὖν ταύτῃ συνχρησάμενος τῇ λέξει ἐπὶ τοῦ ἀνθρώπου αὐτὴν ἔλαβεν· \"δι' ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν\"· οὐδὲν γὰρ ἀφῆκεν τῶν ἐξ ὧν συνπληροῦται ὁ ἄνθρωπος ἔχειν. ἐπεὶ εἰ μὴ πάντα ἔχει, οὔκ ἐστιν ἄνθρωπος. εἶπον πολλάκις ὅτι εἰσὶν μικτά τινα, οἷον τὸ ὑδρόμ̣ελι. ἐὰν ἀφαιρεθῇ τοῦ ὕδατος, ἢ μόνον μέλι ἐστὶν ἤ, κἂν μετ' ἄλλου μιγῇ, οὔκ ἐστιν ὑδρόμελι. εἰ οὖν ἔχοι σῶμα μόνον, οὐ κατὰ πάντα τοῖς ἀδελφοῖς ὡμοιώθη· ἄλογος γάρ ἐστιν ἡ ὀρεκτικὴ ψυχή. ἡ χωρὶς νοῦ ψυχὴ ἄλογός ἐστιν οὐδὲ ὑφισταμένη τὴν ἀρχήν, εἰ μὴ ἐν τῇ συνθέσει· συνφθείρονται γὰρ αἱ ὀρεκτικαὶ ψυχαὶ τοῖς σώμασιν ὧν εἰσιν ψυχαί. \"κατὰ πάντα\" οὖν \"τοῖς ἀδελφοῖς ὡμοιώθη\", οὐ κατά τι̣, κατά τι δὲ οὔ. λέγει ὁ ἀπόστολος πάλιν· \"εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς, οὓς προέγνω καὶ προώρισεν συνμόρφους\". ὁρᾷς ὅτι ἐπὶ κτήσεως ἔσχεν τὸ εἶναι πρωτότοκος ἐν πολλοῖς ἀδελφοῖς, ὅτε ἐνηνθρώπησεν, ὅτε τὸν ἐκ τῶν ἀδελφῶν ἀνέλαβεν ἄνθρωπον. πρωτότοκον δὲ ἐνταῦθα ἐὰν λέγῃ, τιμιώτερον λέγει. οὕτω δὲ καὶ \"ἐκκλησία πρωτοτόκων\" ὀνομάζεται. οὐχ οἷόν τέ ἐστιν π̣α´̣ντας πρωτοτόκους εἶναι, τιμίους δὲ πάντας εἶναι, δυνατόν. διὰ τοῦτο καὶ ὁ Ἰακὼβ ἀπῄτ̣ησεν τὰ πρωτοτόκια τὸν Ἠσαῦ, τὴν τιμὴν τοῦ πρωτοτόκου. πρωτότοκος οὖν ἐστιν ἐν πολλοῖς ἀδελφοῖς, ὡς καὶ \"πρωτότοκος ἐκ τῶν νεκρῶν\". παντὸς νεκροῦ πρῶτός ἐστιν· αὐτοῦ γὰρ ἀναστάντος δεδύνηταί τις ἄλλος ἀναστῆν̣αι. λέγει οὖν ἀπαγγέλλειν τὸ ὄνομα τοῦ πατρός, τουτέστιν φανεροῖν αὐτό.","english":"The apostle, then, using this expression, applied it to the man: \"For which cause he is not ashamed to call them brothers.\" For he left nothing out of the things from which man is constituted, so as to have it. Since if he does not have all things, he is not a man. I have said many times that there are certain mixed things, such as hydromel. If the water is taken away, it is either only honey or, even if it is mixed with something else, it is not hydromel. If, then, he had only a body, he would not have been made like the brothers in all things; for the appetitive soul is irrational. The soul without mind is irrational and does not even subsist in the first place, except in the composite; for the appetitive souls are destroyed together with the bodies of which they are souls. \"In all things,\" then, \"he was made like the brothers,\" not in some respects and not in others. The apostle says again: \"that he might be the firstborn among many brothers, whom he foreknew and predestined to be conformed.\" You see that it was in respect of possession that he had being firstborn among many brothers, when he became man, when he took up the man from among the brothers. And if here he calls him firstborn, he calls him more honored. And so also \"the church of the firstborn\" is named. It is not possible for all to be firstborn, but for all to be honored is possible. For this reason Jacob also demanded the birthright from Esau, the honor of the firstborn. He is firstborn, then, among many brothers, as also \"firstborn from the dead.\" He is first of every dead man; for when he had risen, someone else was able to rise. He says, then, to proclaim the name of the Father, that is, to make it manifest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"ὅταν δὲ γνῶσιν τὸν πατέρα καὶ τὸ ὄνομα τοῦ πατρὸς γνῶσιν, τότε συνεισαγομένην ἔχουσιν καὶ τὴν γνῶσιν τοῦ υἱοῦ·\n\nταῦτα γὰρ συνεισάγει ἄλληλα. καὶ κατὰ ὕπαρξιν τὰ πρός τι λέγω καὶ κατὰ γνῶσιν. ἀδύνατόν ἐστιν τὸν εἰδότα θάτε̣ρ̣ον τῶν πρός τι τὸ λοιπὸν μὴ εἰδέναι. \"καὶ ἀπὸ κεράτων μονοκερώτων\". καλεῖται καὶ ῥινοκέρως. καὶ ἐν εἰκοστῷ ὀγδόῳ ψαλμῷ τοῦτο, τό· \"καὶ ὁ ἠγαπημένος ὡς υἱὸς μονοκερώτων\". τοῦτο τὸ ζῷον λέγεται μέγεθος ἔχειν οὐκ ἐλάττω μεγάλου μόσχου. πάνυ δὲ συνεστραμμένον ἐστίν, παχύ ἐστιν, καὶ ἔχει ἐπάνω τῆς ῥινὸς κέρας, καὶ ἰσχυρότατόν ἐστιν τὸ ζῷον, καὶ ὅταν θυμωθῇ, ἰσχυρότατον γίνεται αὐτοῦ τὸ κέρας οὕτως ὡς παντὸς εἶναι σκληρότερον̣ ἐλέφαντος. ὅταν δὲ μὴ θυμοῦται, ἁπαλόν ἐστιν ὡς σάρξ. καὶ ἐνίοτε, ὅταν καῦμα ᾖν̣, ε᾿̣κβάλλει πέτρας μεγάλας, ἵνα εἰς ἐκεῖνον τὸν τόπον θῇ ἑαυτόν, ψυχρὸν ὄντα. τοῦτο οὖν τὸ ζῷον ὡς εἶπον θυμωθέν, ἔχει τὸ κέρας σκληρότατον. ἠρεμοῦν δὲ οὐκ ἔχει. πειρῶνται οὖν τὸ κέρας αὐτοῦ λαμβάνειν· ἐστὶν γὰρ τίμιον. ἐπεὶ οὖν τοιοῦτο αὐτὸ βούλονται, οὐκ ἀπροοράτ̣ως τοξεύουσιν αὐτό, οὐχ ὑποπίπτει θήρᾳ, οὐχ ἁλίςκεται γαλεάγρᾳ ἤ τινι ἄλλῳ. το´̣ξ̣ῳ̣ δὲ αὐτὸ βάλλουσιν. ὅταν οὖν θυμωθῇ, τότε τιτρώςκουσιν τῷ βέλει. ἐπερ· εἰς ποῖον πρόσωπον αὐτὸ λαμβάνομεν; εἰς τὸν Χριστόν; –ἐὰν ἐπαινετῶς ληφθῇ. λαμβάνεται δὲ ἐπαινετῶς ἐν εἰκοστῷ ὀγδόῳ ψαλμῷ· \"καὶ ὁ ἠγαπημένος ὡς υἱὸς μονοκερώτων\". μονογενῆν β̣ασιλείαν ἔχον σημαίνει. ἡ τοῦ σωτῆρος οὖν βασιλεία οὐκ ἔχει διπλόην, ἀλλὰ ἁπλή ἐστιν οἷα ἐπιδημήσαντος θεοῦ. καὶ κατὰ τοῦτο μονοκέρως λέγεται.","english":"But when they know the Father and know the name of the Father, then they also have the knowledge of the Son brought in along with it; for these things introduce one another. And I speak of things relative to something both in respect of existence and in respect of knowledge. It is impossible for one who knows one of two correlatives not to know the other. \"And from the horns of unicorns.\" It is also called rhinoceros. And this is in the twenty-eighth psalm: \"And the beloved one as a son of unicorns.\" This animal is said to have a size not less than that of a large calf. But it is altogether compact, it is thick, and it has a horn above its nose, and the animal is very strong, and when it is enraged, its horn becomes so very strong that it is harder than any elephant. But when it is not enraged, it is soft like flesh. And sometimes, when there is heat, it casts out great stones, so as to place itself in that place, since it is cold. This animal, then, as I said, when enraged, has a very hard horn. But when at rest, it does not have one. They try, then, to take its horn; for it is precious. Since, then, they want it to be like this, they do not shoot it without foresight; it does not fall into a hunt, it is not caught in a snare or by anything else. But they strike it with a bow. When, then, it is enraged, then they wound it with the arrow. But—to what person do we take this? To Christ?—if it is taken in a praiseworthy sense. And it is taken in a praiseworthy sense in the twenty-eighth psalm: \"And the beloved one as a son of unicorns.\" It signifies a kingdom having a single offspring. The kingdom of the Savior, then, has no duplicity, but is simple, such as when God has come among us. And in this respect he is called a unicorn.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"ὅταν δὲ ψεκτῶς̣ λ̣α̣μβάνεται, διὰ τὴν ἀγριότητα λαμβάνεται, οὐ διὰ τὸ κέρας. λέγουσιν δέ τινες ὡς ἐν ἀπο̣κ̣ρύφῳ τὸ \"ἀπὸ κεράτων μονοκερώτων\" ἐπαινετῶς, ὅτι τὰ ἄκρα τὰ ἄνω τοῦ σταυροῦ σχῆμα εἶχον κεράτων. διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου ἐν μέσῳ ἐκκλησίας ὑμνήσω σε. ἐν μέσῳ ἐκκλησίας ὑμνεῖ τὸν θεὸν ὁ μετὰ παρρησίας καὶ κοσμίως ἀναφέρων τοὺς ὕμνους. δεῖ τὸν ὑμνοῦντα θεὸν δίκαιον εἶνα̣ι· \"τοῖς\" γὰρ \"εὐθέσιν πρέπει αἴνεσις\". καί· \"οὔκ ἐστιν ὡραῖος αἶνος ἐν στόματι ἁμαρτωλοῦ\". κ̣α̣ι`̣ ὥσπερ τὸν λόγον λέγομεν τὸν θεῖον ἐν ἐξουσίᾳ λέγεσθαι –ὅταν τις διδάσκῃ περὶ σωφ̣ροσύνης σώφρων ὤν, ἐν ἐξ ουσίᾳ ἔχει τὸν λόγον. ἐὰν δὲ ἀκόλαστος ᾖ καὶ ῥυπαρός, οὐ πεπληρωμένως αὐτὸν προφέρει. ἡ συνείδησις αὐτοῦ ἐνποδίζει αὐτόν– ὥσπερ οὖν ἐν ἐξουσίᾳ τ̣ὸν λόγον ἔχει ὁ κατάλληλα οἷς λέγει ἔργα φέρων καὶ συνφυῆ τῷ θεωρητικῷ βίῳ τὸν πρακτικὸν ἔχων, οὕτως ἐν μέσῳ ἐκκλησίας ὑμνεῖ τὸν θεὸν ὁ μὴ ἔχων ὑποστολήν τινα. οἷον διδάσκει περὶ σωφροσύνης, ἵνα σώφρων ᾖ· τότε γὰρ ἐν μέσῳ τῆς ἐκκλησίας ὑμνεῖ τὸν θεόν, ἵνα διδάσκων περὶ ἐλεημοσύνης τοιοῦτος ᾖ, ἱ´̣ν̣α λέγων περὶ ἀνδρείας τοιοῦτος ᾖ. ὅταν οὖν ἴδῃς τινὰ περὶ ἀνδρείας διεξερχόμενον λόγους δειλὸν ὄντα, οὐκ ἐν μέσῳ ἐκκλησίας τοῦτο ποιεῖ. ὅτι δὲ τὴν παρρησίαν τὸ \"μέσον\" σημαίνει, καὶ ἐξ ἄλλου ψαλμοῦ ἔστιν μαθεῖν· \"οὐ κατῴκει ἐν μέσῳ τῆς οἰκίας μου ποιῶν ὑπερηφανίαν\". οὐδεὶς ὑπερήφανος ἤθελεν φαίνεσθαί μοι. ἐν γωνίᾳ τοῦτο ἔπραττεν ὑποστελλόμενος, ἐρυθριῶν. ἐν μέσῳ οὖν ἐκκλησίας ὑμνεῖ τὸν πατέρα ὁ σωτήρ. ὅταν δὲ λέγω τὸν πατέρα, καὶ τὸν υἱὸν ἄκουε.","english":"But when it is taken in a blameworthy sense, it is taken because of the wildness, not because of the horn. And some say that in an apocryphal writing the phrase \"from the horns of unicorns\" is meant in a laudatory sense, because the upper extremities of the cross had the shape of horns. I will declare your name to my brothers; in the midst of the assembly I will sing your praise. In the midst of the assembly he sings praise to God who brings his hymns with boldness and in good order. The one who sings praise to God must be righteous; for \"praise is fitting for the upright.\" And: \"praise is not beautiful in the mouth of a sinner.\" And just as we say that the divine word is spoken with authority—when someone teaches about chastity while being chaste, he has his word with authority. But if he is unchaste and filthy, he does not bring it forth in fullness. His conscience hinders him—so then, just as he has his word with authority who brings works corresponding to what he says and has the practical life conjoined to the contemplative life, so in the midst of the assembly he sings praise to God who has no reticence. For example, he teaches about chastity so that he may be chaste; for then he sings praise to God in the midst of the assembly, so that when teaching about almsgiving he may be such a person, so that when speaking about courage he may be such a person. When, then, you see someone discoursing about courage while being cowardly, he does not do this in the midst of the assembly. And that \"midst\" signifies boldness can also be learned from another psalm: \"he who practices arrogance did not dwell in the midst of my house.\" No arrogant person wished to appear to me. He did this in a corner, holding back, blushing. In the midst of the assembly, then, the Savior sings praise to the Father. And when I say the Father, hear the Son also.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"θεὸν δὲ ὑμνεῖ, θεότης δὲ μία πατρὸς καὶ υἱοῦ. οἱ φοβούμενοι τὸν κύριον, αἰνέσατε αὐτόν. οὐχ ὁ τυχὼν αἰνεῖ τὸν θεόν, ἀλλ' ὁ φόβον ἔχων τὸν εἰς αὐτόν. οὐ πᾶς δὲ φόβος θεοῦ ἐστιν· ἔστιν γὰρ φόβος κολάσεως. οὗτος οὔκ ἐστιν θεοῦ. ἀμέλει γοῦν \"ἡ τελεία\" πρὸς θεὸν \"ἀγάπη ἔξω βάλλει τὸν φόβον\". ὁ πρὸς θεὸν ἔχων ἀγάπην ἐξ ὅλης καρδίας, ἐξ ὅλης διανοίας, οὐκ ἔχει τὸν παθητικὸν φόβον. οὕτω γοῦν οἱ Ἰησοῦ μαθ̣η̣ταὶ ἐκτὸς τοῦ παθητικοῦ φόβου ἐκαλοῦντο ὑπὸ τοῦ σωτῆρος λέγοντος· \"μὴ φοβεῖσθε τοὺς ἀποκτεννόντας τὸ σῶμα\". καὶ οἱ λέγοντες· \"κύριος ἐμοὶ βοηθός, οὐ φοβηθήσομαι· τί ποιήσει μοι ἄνθρωπος\"; τὸν παθητικὸν φόβον ἐξέβαλον· ὁ γὰρ τοῦ θεοῦ φόβος οὔκ ἐστιν παθητικός, οὐ κολάσεώς ε᾿̣στιν, ἀλλὰ σεβασμοῦ. \"φόβος κυρίου πάντα ὑπερέβαλεν\", οὐδενὸς δεύτερός ἐστιν, οὐδὲ αὐτῆς τῆς ἀγάπ̣η̣ς. καί· \"οὐκ ἔστιν\n\nὑστέρημα τοῖς φοβουμένοις αὐτόν\". ἅπαν τὸ σπέρμα Ἰακώβ, δοξάσατε αὐτόν. δύναται δὲ καὶ πρὸς ῥητὸν λέγεσθαι ὅτι· ἐπειδὴ ἐκλήθη ὁ λαὸς ἐκεῖνος ὁ ἐκ τῶν πατριαρχῶν εἰς τὸ ὑμνεῖν καὶ δουλεύειν θεῷ, εἰκότως πᾶσιν προστάττεται τοῦτο ποιεῖν. ἐπειδὴ γὰρ πολλοὶ γέγοναν ἐξ αὐτῶν ἁμαρτωλοί, οὕτω λαμβάνομεν \"ἅπαν τὸ σπέρμα τοῦ Ἰακὼβ\" οὐ τὸ πονηρόν–ἐλέχθη γὰρ περὶ αὐτοῦ· \"σπέρμα πονηρόν\"–, ἀλλ' ὅταν ἔξω πάσης πονηρίας ᾖ, ὡς καὶ αὐτὸς ὁ οὗ σπέρμα ἐστίν. καὶ λαμβάνομεν ἐνταῦθα τὸν Ἰακὼβ τὸν πατριάρχην καὶ λέγομεν ὅτι·","english":"He sings of God, and the Godhead of the Father and of the Son is one. You who fear the Lord, praise him. Not just anyone praises God, but the one who has fear toward him. Yet not every fear is of God; for there is a fear of punishment. This is not of God. Indeed, at any rate, \"perfect love\" toward God \"casts out fear.\" The one who has love toward God with his whole heart, with his whole mind, does not have the passionate fear. Thus, at any rate, the disciples of Jesus were called outside of passionate fear by the Savior when he said: \"Do not fear those who kill the body.\" And those who say: \"The Lord is my helper, I will not fear; what will man do to me?\"—they have cast out passionate fear; for the fear of God is not passionate, it is not of punishment, but of reverence. \"The fear of the Lord surpasses all things\"; it is second to nothing, not even to love itself. And: \"There is no\n\nlack to those who fear him.\" All the seed of Jacob, glorify him. But it can also be said with respect to the literal sense that, since that people from the patriarchs was called to sing hymns and to serve God, it is reasonably commanded of all to do this. For since many from among them have become sinners, we thus understand \"all the seed of Jacob\" not as the evil—for it was said concerning it: \"an evil seed\"—but when it is outside of all evil, as is he whose seed it is. And here we take Jacob the patriarch and say that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"ἐπειδὴ οὗτος πτερνιστὴς γέγονεν καὶ ἐκ τούτου τοῦ κατορθώματος τὴν προσηγορίαν ἔσχεν, πάντες οἱ πτερνίζοντες τὴν κακίαν περιγινόμενοι τῶν ἀντικειμένων δυνάμεων, πονηρῶν ἀντιπάλων οὐσῶν, οὗτοι Ἰακώβ εἰσιν· ἐν τοῖς ἀνδραγαθήμασιν γὰρ αὐτοῦ ὁ Ὡσηὲ ἔταξεν τοῦτο λέγων ὅτι· \"ἐν τῇ κοιλίᾳ ἐπτέρνισεν τὸν ἀδελφὸν αὐτοῦ καὶ ἐνίσχυσεν μετὰ θεοῦ καὶ ἠδυνάσθη\". τὸ ἐνισχῦσαι μετὰ θεοῦ καὶ δυνηθῆναι μέγα ἀνδραγάθημά ἐστιν. οὕτω γοῦν συνηρίθμησεν τὸν ἐν τῇ κοιλίᾳ ἐπτερνικέναι τὸν ἀδελφόν. ἐλέχθη δὲ καὶ ὁ σωτὴρ ἐν Ἰσαίᾳ Ἰακώβ· \"Ἰακὼβ ὁ παῖςμου, ἀντιλήμψομαι αὐτοῦ\". καὶ ταύτην τὴν λέξιν πεπληρῶσθαι ὑπὸ Χριστοῦ ὁ Μαθαῖος εἶπεν. φοβηθήτωσαν αὐτὸν ἅπαν τὸ σπέρμα Ἰσραήλ. οὐχ ὁ παθητικὸς φόβος δόξα ἐστίν, ἀλλ' ὁ τοῦ θεοῦ φόβος ὁ μετὰ πολλὰ παραγινόμενος τοῖς σπουδάσασιν αὐτὸν ἔχειν. \"υἱέ, ἐὰν δεξάμενος ῥῆσιν ἐμῆς ἐντολῆς κρύψῃς παρὰ σεαυτῷ, ἐπακούσεται σοφίας τὸ οὖς σου, παραβαλεῖς δὲ τὴν καρδίαν σου εἰς σύνεσιν\". καὶ μεθ' ὁλίγα· \"καὶ ἐὰν ζητήσῃς αὐτὴν ὡς ἀργύριον καὶ ὡς θησαυροὺς ἐξερευνήσῃς αὐτήν, τότε συνήσεις φόβον κυρίου\". ὅρα, μετὰ πολ̣λ̣ὰ κατ48 ορθ̣ώματα καὶ τελείας ἀρετάς. πώς ποτε δὲ ἡμεῖς ἁπλῶς λέγομεν. ἐὰν δε`̣ εἰδῇς τὰ ἀνδραγαθήματα καὶ τὰς ἀριστείας καὶ τὰ κατορθώματα τοῦ Ἐλισαίου, ὄψει τίνα τρόπον ὁ φοβ̣ούμενος τὸν κύριον οὐχ ὁ τυχών ἐστιν. ἅπαν τὸ σπέρμα Ἰακώβ, δοξάσατε αὐτόν ὅτι οὐκ ἐξουδένωσεν οὐδὲ προσώχθισεν τῇ δεήσει τοῦ πτωχοῦ. πτωχὸν ἐνταῦθα λέγει τὸν ἐπιδημήσαντα σωτῆρα τὸν ἡμῶν ἕνεκα πτωχεύσαντα.","english":"Since this one became a supplanter and from this achievement received the name, all who supplant evil, prevailing over the opposing powers—which are wicked adversaries—these are Jacob. For in his mighty deeds Hosea set this down, saying: \"In the womb he supplanted his brother, and he prevailed with God and was made strong.\" To prevail with God and to be made strong is a great mighty deed. Thus, then, he counted it among his deeds that he supplanted his brother in the womb. And the Savior was also called Jacob in Isaiah: \"Jacob my servant, I will help him.\" And Matthew said that this saying was fulfilled by Christ. Let all the seed of Israel fear him. It is not the passive fear that is glory, but the fear of God that comes after many things to those who have earnestly sought to have it. \"Son, if receiving the utterance of my commandment you hide it within yourself, your ear will listen to wisdom, and you will apply your heart to understanding.\" And shortly after: \"And if you seek her as silver and search for her as treasures, then you will understand the fear of the Lord.\" See—after many right actions and perfect virtues. But how is it that we sometimes say simply: if you know the mighty deeds and the exploits and the successes of Elisha, you will see in what manner the one who fears the Lord is not just anyone. All the seed of Jacob, glorify him, because he did not despise nor was he angered at the petition of the poor man. Here he calls \"poor\" the Savior who came to dwell among us, who for our sake became poor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"καὶ ὥσπερ κατάρα γέγονεν οὐχ ἁπλῶς, ἀλλ' \"ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ Ἀβραὰμ γένηται\"–ποιητικὴ δὲ εὐλογίας κατάρα οὔκ ἐστιν κατάρα τῷ ὄντι. τὰ δὲ ποιητικὰ τῶν καλῶν καλά ἐστιν. τὰ ποιητικὰ τῶν θεῷ ἀρεσκόντων καὶ αὐτὰ θεῷ ἀρέσκει. σημαίνει δὲ τὸ ὄνομα τῆς κατάρας τὸν σταυρόν, ὡς αὐτὸς ὁ ἀπόστολος ὁ τὴν φωνὴν ταύτην γράψας ἀπέδειξεν. εἶπεν· \"ὅτι γέγραπται· ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου\"–, καὶ ὥσπερ νεκρὸς γέγονεν, ἵνα τοὺς νεκροὺς ζῶντας ἀποδείξῃ καὶ ποιήσῃ, καὶ γέγονεν ἐν θανάτῳ, ἵνα τὸν θάνατον καταλύσῃ καὶ τοὺς κατεχομένους ὑπ' αὐτοῦ ἐλευθερώσῃ, οὕτω καὶ πτωχὸς γέγονεν, ἵνα τῇ αὐτοῦ πτωχείᾳ πλούσιοι γένωνται ὑπὲρ ὧν πτωχὸς γέγονεν. καὶ ὅρα γε τὴν διαφοράν· \"γιγνώσκετε τὴν χάριν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅτι πλούσιος ὢν δι' ὑμᾶς ἐπτώχευσεν\". τὸ πτωχεῦσαι δι' ἡμᾶς, τὸ πλούσιος εἶναι οὐ δι' ἡμᾶς· οὐ γὰρ εἴρηται γεγονέναι πλούσιος ὥσπερ γεγονέναι πτωχός, ἀλλὰ \"πλούσιος ὢν δι' ἡμᾶς ἐπτώχευσεν\". καὶ ὥσπερ μορφὴν θεοῦ ἔχων καὶ ὑπάρχων ἐν μορφῇ θεοῦ, λαβὼν τὴν δούλου θεοῦ οὐκ ἀπέβαλεν τὴν θεοῦ μορφήν, οὕτω πτωχὸς διὰ ἄλλους γενόμενος τὸν πλοῦτον οὐκ ἀπέβαλεν· πλοῦτον γὰρ αὐτοῦ λέγομεν οὐχ ὡς ἐπὶ τῶν ἁγίων α᾿̣ν̣δρῶν τὰς ἀρετάς· αὐτὸς γάρ ἐστιν ὁ χορηγὸς τῶν ἀρετῶν, αὐτός ἐστιν, οὗ τῇ μετοχῇ ὑφίστανται αἱ α᾿̣ρ̣εταί. μένων οὖν πλούσιος πτωχὸς γέγονεν. διὰ ἄλλους δὲ πτωχὸς γέγονεν, ἵνα πλουτήσωσιν ἐκεῖνοι. καὶ ὅταν ἡμεῖς ἐν τῇ προλαβούσῃ πτωχείᾳ μένωμεν καὶ μὴ σπεύδωμεν τὸν πλοῦτον ἐκεῖνον ἀναλαβεῖν, ὃν χαρίζεται ἡ πτωχεία ἐκείνου, τὸ ὅσον εἰς ἡμᾶς, μένει πτωχός·","english":"And just as he became a curse, not simply so, but \"in order that the blessing of Abraham might come to the Gentiles\"—and a curse that produces blessing is not truly a curse. For the things that produce good things are good. The things that produce what is pleasing to God are themselves also pleasing to God. And the name of the curse signifies the cross, as the apostle himself who wrote this phrase demonstrated. He said: \"For it is written: Cursed is everyone who hangs on a tree\"—and just as he became a dead man, in order to show and make the dead alive, and became in death, in order to destroy death and free those held by it, so also he became poor, in order that by his poverty those for whom he became poor might become rich. And observe the difference: \"You know the grace of our Lord Jesus Christ, that though he was rich, for your sakes he became poor.\" The becoming poor was for our sakes; the being rich was not for our sakes. For it is not said that he became rich as it is said that he became poor, but \"though he was rich, for our sakes he became poor.\" And just as, having the form of God and existing in the form of God, when he took the form of a servant of God he did not cast off the form of God, so too, having become poor for the sake of others, he did not cast off his wealth. For we speak of his wealth not as we speak of the virtues of holy men; for he himself is the provider of the virtues, he himself is the one by participation in whom the virtues subsist. Remaining rich, then, he became poor. And he became poor for the sake of others, in order that those others might become rich. And whenever we remain in our former poverty and do not hasten to take up that wealth which his poverty bestows, as far as it depends on us, he remains poor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"εἰ γὰρ ἄλλων ἕνεκα, ἵνα πλουτήσωσιν, πτωχὸς γέγονεν, ὅταν πλουτήσωσιν ἐκεῖνοι, οὐκέτι πτωχός ἐστιν. πτωχὸς γέγονεν γενόμενος σάρξ. ὅταν θεασώμεθα \"τὴν δόξαν αὐτοῦ, δόξαν ὡς\n\nμονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας\", ἐκ πτωχῶν πλούσιοι γεγόναμεν, καὶ αὐτὸς ἐκ πτωχοῦ πλούσιος ἀνεδείχθη, οὐ πλούσιος γέγονεν. ἡ δόξα γοῦν αὐτοῦ φανερὰ γέγονεν, ὅτι \"ὡς μονογενής\" ἐστιν \"παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας\". \"οὐ προώχθισεν οὐδὲ ἐξουδένωσεν τὴν δέησιν τοῦ πτωχοῦ\"· ὑπὲρ σωτηρίας γὰρ τῶν ὅλων ἀνεπέμπετο. \"καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα Ἰησοῦν Χρισ49 τὸν δίκαιον\", ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας ἡμῶν. οὐκοῦν ὅσον ἐν ἁμαρτίαις ἐσμέν, παράκλητον αὐτὸν ἔχομεν. ὅταν δὲ παυσώμεθα τοῦ ἔχειν ἁμαρτίας, οὐδὲ ἀ´̣ρα περὶ τούτου παρακαλεῖ ὅλως. \"ὅθεν καὶ σῴζειν εἰς τὸ παντελὲς δύναται τοὺς δι' αὐτοῦ προσερχομένους τῷ θεῷ, ζῶν πάντοτε εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν\". εἰ ἐντυγχάνει ὑπὲρ αὐτῶν, ἵνα ζήσωσιν, ὅταν ζήσωσιν, οὐκέτι ἀναφέρει ταύτην τὴν περὶ αὐτῶν εὐχήν, ἀλλ' ἢ ἄρα περὶ φυλακῆς αὐτῆς, περὶ τοῦ παραμένειν αὐτῇ. ταύτην οὖν τὴν δέησιν τοῦ πτωχοῦ οὐκ ἐξουδένωσεν οὐδὲ προσώχθισεν τῷ ἀναφέροντι αὐτήν. \"οὐδὲ ἀπέστρεψεν αὐτοῦ τὸ πρόσωπον\". ἀποστρέφεται δέ τινος τὸ πρόσωπον εὐχομένου, ὅταν μὴ ἐπινεύῃ θεός, ἀλλὰ καὶ κωλύῃ τὴν εὐχὴν ἀναπέμπεσθαι. τὸν ᾿Ι̣ηρεμίαν ποτὲ ἐκώλυσεν εὔχεσθαι ὑπὲρ τοῦ λαοῦ. διὰ τί; οἱ γὰρ πρεσβευταὶ καὶ παράκλητοι ὑπὲρ μετανοησάντων καὶ μηκέτι ἁμαρτανόντων ὀφείλουσιν πρεσβείαν ἀναφέρειν. λέγει γοῦν· \"οὐχ ὁρᾷς τί αὐτοὶ ποιοῦσιν;","english":"For if for the sake of others he became poor, in order that they might become rich, when those others become rich, he is no longer poor. He became poor by becoming flesh. When we behold \"his glory, glory as of the only-begotten from the Father, full of grace and truth,\" we have become rich out of poor, and he himself was shown forth as rich out of poor—he did not become rich. His glory, then, has become manifest, because he is \"as the only-begotten from the Father, full of grace and truth.\" \"He did not despise nor treat with contempt the supplication of the poor man\"; for it was sent up for the salvation of all. \"And if anyone sins, we have an advocate with the Father, Jesus Christ the righteous,\" so that he may forgive us our sins. Therefore, insofar as we are in sins, we have him as an advocate. But when we cease to have sins, then he no longer intercedes at all concerning this. \"Therefore he is also able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.\" If he intercedes for them so that they may live, when they have come to life, he no longer brings up this prayer concerning them—except perhaps for their guarding, for their remaining in it. This supplication of the poor man, then, he did not treat with contempt nor was he angry with the one who brought it up. \"Nor did he turn away his face from him.\" He turns away his face from someone praying when God does not assent, but even prevents the prayer from being sent up. He once prevented Jeremiah from praying for the people. Why? For ambassadors and advocates ought to bring up their embassy on behalf of those who have repented and are no longer sinning. For he says: \"Do you not see what they themselves are doing?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":86,"ref":"p86","source":"οἱ πατέρες αὐτῶν\" πανπληθεὶ εἰς τὴν εἰδωλολατρείαν ἔρεψαν καὶ οὐ μένουσιν. οὕτω καὶ τοῦ Σαμουὴλ ἀπεστράφη τὸ πρόσωπον, ὅτε ἤκουσεν· \"ἕως πότε πενθεῖς ἐπὶ Σαούλ, κἀγὼ ἐξουδένωσα αὐτόν\"; παρρησίαν δὲ τῶν πρεσβευομένων ἔχει τὸ πρόσωπον, ἐὰν συντρέχωσιν τῇ προαιρέσει αὐτοῦ οἱ περὶ ὧν πρεσβεύουσιν. ὅτι οὐκ ἐξουδένωσεν οὐδὲ προσώχθισεν τῇ δεήσει τοῦ πτωχοῦ οὐδὲ ἀπέστρεψεν τὸ πρόσωπον αὐτοῦ ἀπ' ἐμοῦ. αὐτὸς ὁ πτωχὸς λέγει περὶ ἑαυτοῦ. τοῦ προσώπου μεταβολὴ γέγονεν. τὸ συνγραφικὸν πνεῦμα λέγει· \"οὐκ ἐξουδένωσεν οὐδὲ προσώχθισεν τῇ δεήσει τοῦ πτωχοῦ\". εἶτα αὐτὸς ἐκεῖνος ὁ πτωχός, οὗ ἡ προσευχὴ οὐκ ἐβδελύχθη, οὐκ ἀπεστράφη, λέγει· \"οὐκ ἀπέστρεψεν τὸ πρόσωπον αὐτοῦ ἀπ' ἐμοῦ καὶ ἐν τῷ κεκραγέναι με πρὸς αὐτὸν εἰσήκουσέν μου\". καὶ ἐν τῷ κεκραγέναι με πρὸς αὐτὸν εἰσήκουσέν μου. μέγ̣α ε᾿̣σ̣τ̣ὶν τὸ εἰπεῖν τοῦτο. οὐ ψιλῇ μὲν προφορᾷ λέγεται τοῦτο, ἀλλ' ὅταν δειχθῇ ὑπάρξαν τὸ ὑπὲρ οὗ ηὔξατο. γέγονεν οὖν τοῦτο. παρὰ σοῦ ὁ ἔπαινός μου ἐν ἐκκλησίᾳ μεγάλῃ. ἰδοὺ τὸ ἔργον τῆς κραυγῆς κατώρθωσα· ἐκκλησίαν με γάλην παρέστησα αὐτήν, \"ἔνδοξον, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων\". ἔπαινός μου οὖν ἐστιν οὗτος τὸ ταύτην κατορθῶσαι. ὥσπερ οὖν οὔκ ἐστιν μέγα τὸν τέλειον ἐπαινεῖν, ἐν ᾧ σοφία λαλεῖται, ἐπὶ τῷ γαλακτοποτεῖν, οὕτως οὐ μέγα ἐστὶν οὐδὲ ἔπαινον φέρει τῷ ὑπερβάλλοντα βίον ἔχοντι. οὐκ ἐπὶ τοιούτοις οὖν, οὐκ ἐπὶ πράξεσιν ἄλλαις ἐπαινεῖται, ἀλλ' ἐπὶ τῷ κατορθῶσαι ὅλην ἐκκλησίαν, καὶ οὐ τὴν τυχοῦσαν, ἀλλὰ μεγάλην. δύναται δὲ καὶ τοῦτο· τὸ ἐμὸν κατόρθωμα ἔπαινος τῇ ἐκκλησίᾳ μέγας ἐστίν.","english":"Their fathers rushed in full multitude into idolatry and do not remain. Thus also the face of Samuel was turned away, when he heard: \"How long will you mourn over Saul, when I have rejected him?\" But the face of those who intercede has boldness, if those on whose behalf they intercede concur with his purpose. For he did not reject nor was he angered at the petition of the poor man, nor did he turn his face away from me. The poor man himself says concerning himself. There has been a change of face. The Spirit that wrote the Scriptures says: \"He did not reject nor was he angered at the petition of the poor man.\" Then that very poor man, whose prayer was not abhorred, was not turned away, says: \"He did not turn his face away from me, and when I cried to him he heard me.\" And when I cried to him he heard me. It is a great thing to say this. This is not said by mere utterance, but when that for which he prayed is shown to have come to pass. This has therefore happened. From you is my praise in the great assembly. Behold, I have accomplished the work of the cry: I presented her as a great assembly, \"glorious, not having spot or wrinkle or any such thing.\" This, then, is my praise—to have accomplished this. Just as it is not a great thing to praise the perfect man, in whom wisdom is spoken, for drinking milk, so it is not a great thing nor does it bring praise to one who has a surpassing manner of life. He is not praised, then, for such things, nor for other deeds, but for having accomplished the whole assembly—and not just any assembly, but a great one. And this too is possible: my accomplishment is a great praise to the assembly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"παρὰ σοῦ ὁ ἔπαινός μου ἐν ἐκκλησίᾳ μεγάλῃ ἐξομολογήσω σοι τὰς εὐχάς μου ἀποδώσω ἐνώπιον τῶν φοβουμένων αὐτόν. αἱ εὐχαὶ ἐπὶ εὐχαριστουμένοις καὶ προγεγονόσιν ἀποδίδονται. λέγεται προσευχὴ ἡ πρὸς θεὸν ἀναπεμπομένη παράκλησις. ὅταν δὲ μετὰ ὁμολογίας ἀναπέμπεται, ὅτι ἐὰν τάδε μοι ὑπάρξῃ, τάδε ἀποδώσω, προσευχή ἐστιν αὕτη δέησις εὐχή ἐστιν. ἀμέλει γοῦν καὶ ὁ Ἰακὼβ ἔλεγεν· \"ἐὰν δῷ μοι ὁ θεὸς ἄρτον φαγεῖν, πάντων, ὅσα ἐὰν δῷ μοι, δεκάτην ἀποδεκατώσω\". αὕτη εὐχή ἐστιν. οὐδεὶς προσε̣υ̣ξ̣άμενος περί τινος καὶ μὴ λαβὼν αὐτὸ καιρίως ἐρεῖ· \"τὰς εὐχάς μου ἀποδώσω\". ἐπερ· \"ἐνώπιον τῶν φοβουμένων αὐτόν\"; –τοῦτο, ἵνα ὠφεληθῶσιν· μαθήσονται γὰρ καὶ αὐτοὶ τὰς εὐχὰς ἃς εὔχονται ἀποδιδόναι. δύναται δὲ καὶ \"ἐνώπιον τῶν φοβουμένων\", οὐκ ἐπίπροσθεν τῶν θυόντων–οὐδὲ γὰρ οἱ θύοντες δύνανται γνῶναι ποία εὐχαριστία\n\nπεπλήρωται, ποία εὐχὴ ἀποδέδοται–, ἀλλὰ ἐπίπροσθεν τῶν φοβουμένων. φάγονται πένητες καὶ ἐνπλησθήσονται. \"πλούσιος ὢν\" πτωχὸς διὰ τὴν ἡμῶν πτωχείαν γέγονεν. οὐ μόνον οὖν πτωχοὺς ἠλευθέρωσεν τούτους ὧν ἕνεκα ὑπέστη ἃ εἴρηκεν, ἀλλὰ καὶ ἐκ πεινώντων κεκορεσμένους αὐτοὺς ἀπέδειξεν· ἐστὶν γὰρ καὶ \"ἄρτος ζωῆς\", ἐστὶν καὶ ἡ σὰρξ αὐτοῦ ἀνβροσία τροφὴ καὶ τὸ αἷμα αὐτοῦ θεῖον πόμα. ὅταν οὖν τούτων μετάσχωσιν οἱ πλούσιοι ἐκ πτωχῶν διὰ τὴν ἐκείνου πτωχείαν γενάμενοι, φάγονται καὶ ἐνπλησθήσονται. ὅμοιόν ἐστιν τούτῳ τό· \"μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται\"· οὐ παυσάμενοι τοῦ ἐσθίειν τὸν τῆς ζωῆς ἄρτον, ἀλλ' ἐν τῷ μασᾶσθαι καὶ αἰσθητῶς αὐτὸν ἔχουσιν.","english":"From you is my praise; in the great congregation I will confess to you; I will pay my vows before those who fear him. Vows are paid upon those who have given thanks and upon things that have already happened. The petition sent up to God is called prayer. But when it is sent up with a confession, that if such-and-such things come to me, I will pay such-and-such, this is prayer, petition, a vow. Indeed, Jacob also said: \"If God gives me bread to eat, of all that he gives me I will tithe a tenth.\" This is a vow. No one who has prayed concerning something and has not received it at the right time will say: \"I will pay my vows.\" And why \"before those who fear him\"? — So that they may be benefited; for they too will learn to pay the vows that they vow. But \"before those who fear him\" can also mean not in front of those who sacrifice — for those who sacrifice cannot know what thanksgiving has been fulfilled, what vow has been paid — but in front of those who fear him. The poor shall eat and be filled. Though he was rich, he became poor for our poverty. So then he not only freed the poor, for whose sake he endured the things that have been said, but he also showed them filled from being hungry; for he is also \"the bread of life,\" and his flesh is ambrosial food and his blood a divine drink. When, therefore, those who have become rich from poor because of his poverty partake of these things, they shall eat and be filled. Similar to this is the saying: \"Blessed are those who hunger and thirst for righteousness, for they shall be satisfied\" — not having ceased to eat the bread of life, but in chewing it they also possess it perceptibly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"τῷ ἐνπίνπλασθαι δόξει ἐναντιοῦσθαι τὸ ἐν τῇ Σιρὰ Σοφίᾳ λεγόμενον· ἡ Σοφία γὰρ ἐκεῖ· \"ὁ τρώγων πάλιν πεινάσει, καὶ ὁ πίνων με πάλιν διψήσει\". οὐ τὸ ἀπλήρωτον ὧδε σημαίνει, ἀλλὰ τὸ ἐράσιμον τοῦ πόματος καὶ τῆς τροφῆς. ὁ ἐςθίων τὴν σοφίαν οὐ κορέννυταί ποτε, ἀλλὰ ἀεὶ ἐν τῷ πεινᾶν ἐστιν. καὶ ὁ πίνων αὐτὴν ὡς θεῖον νᾶμα ἢ οἶνον τρυγηθέντα ἐκ τῆς ἀληθινῆς ἀμπέλου, πάλιν διψᾷ, τουτέςτιν ἀεὶ ἐρᾷ. αὐτὸ οὖν τὸ πάλιν ποθεῖν καὶ ὀρέγεσθαί ἐστιν τὸ ἐμπλησθῆναι. διαφορὰ πτωχοῦ καὶ πένητος ἐλέχθη πολλάκις· ὁ ἐκ πλούτου εἰς πενίαν ἐλθών, ἐκεῖνος πτωχὸς λέγεται. καὶ ἔχεις καὶ ἀπὸ τῆς γραφῆς αὐτό· \"πλούσιοι ἐπτώχευσαν καὶ ἐπείνασαν\". πένης δέ ἐστιν ὁ ἐκ πενήτων, ὁ ἀεὶ ἐν τῷ πονεῖν πορίζων τὰ ἀναγκαῖα. κατὰ ἄλλην οὖν καὶ ἄλλην ἐπίνοιαν διαφέρουσιν, ἐπεὶ ὅσον ἐπὶ τῷ λείπεσθαι τῆς δαψιλείας τῶν ποθητῶν ὅμοιοί εἰσιν. καὶ αἰνέσουσιν κύριον οἱ ἐκζητοῦντες αὐτόν ὡς ἔλεγον περὶ τῆς σοφίας, ὅτι πινομένη πάλιν παρασκευάζει διψᾶν τοὺς πεπωκότας, καὶ ὑπὸ θείας τροφῆς–τροφή τίς ἐστιν καὶ ἡ εἰσπνοὴ τοῦ ἀέρος. ὅτε δὲ ζῶμεν, τότε εἰσπνέομεν, οὐκ ἐνπνεύσαντες ζῶμεν. οὕτως ἔχει καὶ ἡ θεία τροφὴ καὶ τὸ ἱερὸν πόμα· ἐν τῷ προσάγεσθαι καὶ χορηγεῖσθαι παρασκευάζει τὴν ὠφέλειαν. καὶ αἰνέσουσιν κύριον οἱ ἐκζητοῦντες αὐτόν. λέγω· ὁ θεὸς ἀεὶ ἐν τῷ ζητεῖσθαί ἐστιν· κἂν γὰρ εὕρῃ τις· εἴρηται γάρ· \"εὑρίσκεται τοῖς ἐκζητοῦσιν αὐτόν\". τρόπον οὖν τινα ἀεὶ ἐν τῷ ζητεῖσθαί ἐστιν. κἂν μαίνηται Εὐνόμιος ἔστιν δὲ εὑρεῖν αὐτὸν κατὰ τὴν ἐκ μέρους γνῶσιν καὶ κατὰ τὴν ἐκ μέρους προφητείαν, καὶ πάλιν ζητούμενός ἐστιν.","english":"What is said in the Wisdom of Sirach will seem to be opposed to being filled full: for Wisdom there says, \"The one who eats will hunger again, and the one who drinks me will thirst again.\" This does not signify insatiability here, but the desirability of the drink and the food. The one who eats Wisdom is never satiated, but is always in a state of hunger. And the one who drinks it as a divine stream or wine trodden out from the true vine thirsts again—that is, always loves. So then, this very longing again and reaching out is the being filled. The difference between a poor man and a needy man has often been stated: the one who has come from wealth into poverty, that one is called poor. And you have this also from the Scripture: \"The rich became poor and hungered.\" But a needy man is one from needy parents, who always procures the necessities by toiling. According to one conception, then, and another, they differ, since as far as being lacking in the abundance of desirable things they are alike. And those who seek him will praise the Lord, as they said about Wisdom, that when drunk it again causes those who have drunk to thirst, and by divine food—the inhalation of air is also a kind of food. But when we live, then we inhale, not having inhaled and then living. So it is also with the divine food and the sacred drink: in being brought near and supplied, it provides the benefit. And those who seek him will praise the Lord. I say: God is always in being sought; for even if someone finds him—for it is said, \"He is found by those who seek him\"—yet in a certain way he is always in being sought. And even if Eunomius raves, he can be found according to knowledge in part and according to prophecy in part, and again he is being sought.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"καὶ αὐτὸ δὲ τὸ ἐκζητῆσαι τὸν θεὸν ὠφελεῖ. τελειότης ἐστὶν τὸ ὅλως ἐν τῷ ἐκζητεῖν θεὸν εἶναι. κἂν μαίνηται δὲ Εὐνόμιος λέγων, ὅτι οὕτω τὸν θεὸν ἐπιστάμεθα ὡς αὐτὸς ἑαυτόν. ὁ ἐπιστάμενος τὸν θεὸν ὡς αὐτὸς ἑαυτὸν ἐπίσταται ὁ θεός, οὐκ ἐκ μέρους γιγνώσκει, καὶ ψεύδονται οἱ εἰρηκότες· \"ἐκ μέρους γιγνώσκομεν\". ὁ γιγνώσκων τὸν θεὸν ὡς αὐτὸς ἑαυτὸν ἐπίσταται, οὔκ ἐστιν ἐν τῷ ἐκζητεῖν αὐτόν· ἔσχεν γὰρ αὐτὸν καὶ ἔχει. ψεύδη οὖν λέγουσιν οἱ οὕτω φρονοῦντες. ὅταν οὖν γνῶμεν αὐτὸν ἐν τῷ μέλλοντι αἰῶνι ἢ μετὰ πάντας τοὺς αἰῶνας ἐν τῷ ἐσχάτῳ ὀρεκτῷ, ὡς ἐνδέχεται γιγνώσκομεν αὐτόν. \"ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν\". οὐ καθώς ἐστιν αὐτός, ἀλλὰ καθώς ἐστιν τελείῳ γνῶναι. ὅμως κἂν κατὰ τὸ ἐφικτὸν τῇ γενέσει φύσει εἰς εὕρεσιν ἑαυτὸν παράσχῃ, τὸ γνωστὸν αὐτοῦ κατειλήφαμεν, \"διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτῷ\", οὐχ ἁπλῶς αὐτός, ἀλλὰ τὸ γνωςτόν. γιγνώσκομεν αὐτόν, ὅτι δημιουργός ἐστιν, ὅτι προνοητής, ὅτι ἄτρεπτος, ἀναλλοίωτος. καὶ θέλω λογικοῦ θεωρήματος ἅψασθαι. αἱ ἀποδείξεις ἐπιστημονικαὶ θεωρίαι εἰσίν· δύο γάρ εἰσιν εἴδη συλλογισμῶν–παρείσθω νῦν μνημονεύειν τοῦ ἐριστικοῦ, τοῦ σοφιστικοῦ–· ἐξ ἐνδόξων ἐστὶν ὁ διαλεκτικός, ὃν καλοῦσιν ἐπιχειρηματικόν. ἐκ τῶν δοκούντων τοῖς ἀνθρώποις γίνεται ἡ ἀπόδειξις αὕτη, οὐκ ἐκ τῆς φύσεως τῶν πραγμάτων. ὁ ἀποδεικτικὸς ἐξ αὐτῶν τῶν πραγμάτων, οὐκ ἐκ τῆς ἐπικρίσεως τῶν ἀνθρώπων, ἀλλ' ἐκ τῆς ὑπάρξεως τῶν ὑποκειμένων, περὶ","english":"And the very act of seeking God is beneficial. Perfection consists in being wholly engaged in seeking God. And even if Eunomius is mad when he says that we know God as he knows himself—the one who knows God as God knows himself does not know in part, and those who have said \"we know in part\" are lying. The one who knows God as he knows himself is not in the state of seeking him, for he has obtained him and holds him. Therefore those who think this way speak falsely. When, then, we know him in the age to come, or after all the ages in the final object of desire, we know him as far as is possible. \"Beloved, now we are children of God, and it has not yet been revealed what we shall be. We know that if it is revealed we shall be like him, because we shall see him as he is.\" Not as he is himself, but as it is possible for a perfect being to know. Nevertheless, even if by the measure attainable to created nature he offers himself for discovery, we have grasped what is knowable of him, \"because what is knowable of God is manifest in him\"—not simply he himself, but what is knowable. We know him, that he is creator, that he is provider, that he is unchanging, immutable. And I wish to touch upon a rational speculation. Demonstrations are scientific contemplations; for there are two kinds of syllogisms—let the mention of the contentious and the sophistical be set aside for now—the dialectical is from reputable opinions, which they call the tentative. This demonstration comes from what seems right to human beings, not from the nature of things. The demonstrative one comes from the things themselves, not from human judgment, but from the existence of the underlying subjects, concerning","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"ὧν τὴν θεωρίαν τὴν ἐπιστημονικὴν λαβεῖν θέλομεν. ἀδύνατον οὖν ἐστιν ἐξ ἀποφάσεων ἀπόδειξιν ἀναντίρρητον γενέσθαι. ἐκ καταφάσεών εἰσιν αἱ ἀποδείξεις· μὴ γὰρ ἐὰν θέλω ἀποδεῖξαι ὅτι ὁ ἄνθρωπος λογικός ἐστιν, λέγω ὅ52 τι· οὐκ ἄψυχός ἐστιν· καὶ τὰ μὲν ἄλλα γὰρ πολλά εἰσιν μὴ ἄψυχα, καὶ τὰ ἄλογα. δεῖ με τοίνυν ἀποδεῖξαι τοῦτο· ὁ ἄνθρωπος δεκτικός ἐστιν ἐπιστημῶν. πᾶν τὸ ἐπιστημῶν δεκτικόν, λογικόν. ὁ ἄρα ἄνθρωπος λογικός ἐστιν. κἂν οὖν ἔχωμεν περὶ θεοῦ γνῶσιν, κἂν τελεία ᾖν, ἐξ ἀποφάσεων αὐτὴν ἔχομεν λέγοντες ὅτι ἀσώματος. τὸ ἀσώματον δέ ἐστιν ἀπόφασις σώματος. ἐστὶν ἀθανασία, ἄναρχος, ἀναλλοίωτος. κἂν ἐπὶ τέλει οὖν τῶν πραγμάτων ὑπαρχθῇ γνῶσις τελεία περὶ θεοῦ, οὐκ ἐκείνη ἐστίν, ἣν αὐτὸς ὁ θεὸς περὶ ἑαυτοῦ ἔχει· μὴ γὰρ ἀναιρέσει γενητοῦ οἶδεν ἑαυτὸν ἀγένητον, ὡς βούλονται αὐτοὶ οἱ Εὐνομιανοί· μὴ γὰρ στερήσει θανάτου οἶδεν ἑαυτὸν ἀθάνατον. ἡμεῖς ἐκ στερήσεως ὧν ἴσμεν οἴδαμεν τί ἐστιν ἀθάνατος. οὐκ ἔχομεν δὲ κατὰ ἐπιστημονικὴν γνῶσιν ἐπιβαλεῖν εἰς τὸ ἀντικειμένως τῷ θανάτῳ λεγόμενον, καὶ στερήσει θανάτου λέγομεν αὐτόν, ἀποφάσει θανάτου, καὶ πάντα, οἷον ἀόρατος· οὐ κατὰ κατάφασίν τινα μανθάνομεν αὐτὸν ἀόρατον, ἀλλ' ἐπεὶ ἴσμεν τί ἐστιν ὁρατόν, αἴσθησιν ἔχοντες καὶ ὄψιν ἔχοντες, στερήσει τῆς καταστάσεως ταύτης λαμβάνομεν τὸ ἀόρατον. ταῦτα λέγω διὰ τοὺς Εὐνομίου, ὅτι ἀδύνατον τὴν αὐτὴν θεοῦ γνῶσιν ἔχειν περὶ θεοῦ. οὐκ ἐκείνη ἐστίν, ἣν αὐτὸς ὁ θεὸς περὶ ἑαυτοῦ ἔχει. καὶ ἄλλο· ἡ ἡμετέρα γνῶσις διάθεσίς ἐστιν ψυχῆς. αἱ δὲ διαθέσεις δέχονται τὸ μᾶλλον καὶ τὸ ἧττον.","english":"...whose scientific contemplation we wish to receive. It is impossible, then, for an irrefutable demonstration to arise from negations. Demonstrations are from affirmations. For if I wish to demonstrate that man is rational, I do not say this: he is not soulless; for many other things are also not soulless, including irrational things. I must, then, demonstrate this: man is receptive of knowledge. Everything receptive of knowledge is rational. Therefore man is rational. So even if we have knowledge concerning God, and even if it is perfect, we have it from negations, saying that he is incorporeal. But \"incorporeal\" is a negation of body. It is immortality, unoriginate, unchangeable. And even if at the end of things perfect knowledge concerning God should come to exist, it is not that which God himself has concerning himself. For he does not know himself as unoriginate by the removal of the originated, as the Eunomians themselves wish; for he does not know himself as immortal by the privation of death. We, from the privation of the things we know, know what \"immortal\" is. But we cannot, by scientific knowledge, attain to that which is spoken of in opposition to death, and we call him [immortal] by the privation of death, by the negation of death, and all such things—for example, \"invisible\": we do not learn that he is invisible by some affirmation, but since we know what visible is, having sensation and having sight, we grasp the invisible by the privation of that condition. I say these things on account of the followers of Eunomius, that it is impossible to have the same knowledge of God as God has concerning God. It is not that which God himself has concerning himself. And another point: our knowledge is a disposition of the soul. But dispositions admit of the more and the less.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"ἡ δὲ θεοῦ γνῶσις, ἣν ἔχει ἤτε περὶ ἑαυτοῦ ἢ περὶ ἄλλου τινός, οὔκ ἐστιν διάθεσις· οὐσιώδης ἐστίν. καὶ ὥσπερ θερμὸν λέγω καὶ τὸ πῦρ, λέγω καὶ τὸ ὕδωρ τὸ θερμανθέν, ἀλλὰ τὸ ὕδωρ δέχεται τὸ μᾶλλον καὶ τὸ ἧττον. διὸ καὶ ἀποβαλεῖν αὐτό ποτε δύναται καὶ ἀναλαβεῖν. τὸ δὲ ἐν τῷ πυρὶ θερμὸν οὐ δέχεται τὸ μᾶλλον καὶ τὸ ἧττον· οὐσιῶδες γάρ ἐστιν. ἡ τοῦ θεοῦ γνῶσις οὐσιώδης ἐστὶν ὥστε ἀσύνκριτός ἐστιν τῇ κατὰ διάθεσιν γνώσει. τὰ δὲ ἀσύνκριτα οὐ δέχονται ὁμοιότητα. ταῦτα δὲ οὐ ματαίως λέγουσιν· ἐπεὶ γὰρ κατασκευάζει ὁ λόγος ὁμοούσιον τῷ πατρὶ τὸν υἱὸν εἶναι καὶ τῆς αὐτῆς θεότητος ἐκ τοῦ γιγνώσκεσθαι ὑπὸ τοῦ πατρὸς καὶ γιγνώσκειν τὸν πατέρα, θέλουσιν κοινοποιῆσαι τὴν γνῶσιν αὐτοῦ τῇ ἡμετέρᾳ λέγοντες ὅτι· \"ὡς ἡμεῖς γιγνώσκομεν τὸν θεόν, καὶ ἐκεῖνος γιγνώσκει, ὅτι ἡμεῖς τελείως αὐτὸν ἐπιστάμεθα, ὡς αὐτὸς ἑαυτόν. καὶ ὁ υἱὸς οὕτως ἔχει περὶ αὐτοῦ τὴν γνῶσιν. ὅθεν οὐ διοίσει ἡμῶν\". ζήσονται αἱ καρδίαι αὐτῶν εἰς αἰῶνα αἰῶνος. πολλάκις τὰ συμβεβηκότα ὁμωνύμως καλεῖται ἐκείνοις οἷς συμβέβηκεν. λέγομεν οὐσίαν εἶναι ψυχῆς· ὅταν λέγῃ ὁ θεὸς λόγος· \"μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι\". τὸ ὄνομα οὖν τὸ ψυχὴ οὐσίαν ὧδε δηλοῖ. καὶ ὅταν λέγῃ· \"πνεύματα καὶ ψυχαὶ δικαίων, εὐλογεῖτε τὸν κύριον\", οὐσίαν δηλοῖ. σημαίνει γὰρ τὸ ὄνομα τῆς ψυχῆς πολλάκις συμβεβηκός τι τῇ ψυχῇ· ὅταν γὰρ λέγηται ἐν τῇ Ἰησοῦ Σοφίᾳ· \"ψυχὴ πονηρὰ ἀπολεῖ τὸν κτησάμενον αὐτήν\", τὴν διάθεσιν καὶ τὴν νόησιν \"ψυχὴν\" ὀνομάζει· ὁ γὰρ κτησάμενος αὐτὴν ἡ ψυχή ἐστιν, ὁ ἄνθρωπός ἐστιν. καὶ ἔτι·","english":"The knowledge of God, which he has either about himself or about anything else, is not a disposition; it is substantial. And just as I call both fire and heated water \"hot,\" but water admits of the more and the less—therefore it can at some point lose it and take it up again—whereas the heat in fire does not admit of the more and the less, for it is substantial. The knowledge of God is substantial, so that it is incomparable to knowledge that is by disposition. And things that are incomparable do not admit of likeness. But these people do not say this in vain; for since the argument establishes that the Son is consubstantial with the Father and of the same divinity, from the fact that he is known by the Father and knows the Father, they wish to make his knowledge common with ours, saying: \"As we know God, so he also knows, because we know him perfectly, as he knows himself. And the Son has knowledge of him in this way. Therefore he will not differ from us.\" Their hearts shall live for ever and ever. Often the accidents are called by the same name as those things to which they belong. We say that the soul is a substance, when God the Word says: \"Do not fear those who kill the body but cannot kill the soul.\" The name \"soul\" here, then, indicates substance. And when he says: \"Spirits and souls of the righteous, bless the Lord,\" he indicates substance. For the name of the soul often signifies some accident belonging to the soul; for when it is said in the Wisdom of Jesus: \"An evil soul will destroy the one who acquired it,\" he calls the disposition and the thought \"soul\"; for the one who acquired it is the soul, that is, the man. And further:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"\"τὰς ψυχὰς ὑμῶν ἐν ἠγγικόσιν ἡγνικότες ἐν τῇ ὑπακοῇ τῆς ἀληθείας\". ἀπὸ τούτου παρωνόμασται κἀκεῖνο· \"σὺ δέ, ἄνθρωπε ἰσόψυχέ μου\", ὁ ἴσην μου ἔχων προαίρεσιν. καὶ πάλιν ἐὰν λέγηται ὅτι· \"καὶ φάγῃ σταφυλὴν ὅσον ἐμπλήσεις ψυχήν\", ψυχὴν ὧδε τὴν ὀρεκτικὴν λέγει δύναμιν. οὐ πάντα οὖν τὰ λεγόμενα τὰς ὑποκειμένας οὐσίας δηλοῖ, ἀλλ' ἔστιν ὅτε καὶ τὰ συμβεβηκότα αὐταῖς σημαίνει. συμβέβηκεν δὲ ἀνθρώπῳ τὸ γιγνώσκειν θεόν. διὸ γνῶσις οὐ λέγεταί ποτε ὁ ἄνθρωπος, ἀλλὰ γιγνώσκων. οὐχ ὁμωνυμεῖ ὧδε τὸ συμβεβηκὸς τῷ ὑποκειμένῳ. ὁ δὲ σωτὴρ λέγεται καὶ σοφὸς καὶ σοφία, καὶ γνῶσις καὶ γνῶσιν ἔχων, καὶ δικαιοσύνη καὶ δίκαιος, καὶ οὐ λέγω ὧδε συμβεβηκὸς καὶ ὑποκείμενον, ἀλλ' ἐκ παραλλήλου διὰ δύο ὀνομάτων τὸ αὐτὸ\n\nσημαίνεται· ἐὰν γὰρ λέγω ὅτι ὁ σωτὴρ δικαιοσύνη ἐστίν, οὐχ ἕξιν αὐτὸν λέγω, οὐ διάθεσιν, καὶ ἐὰν λέγω αὐτὸν δίκαιον–\"ὑμεῖς δὲ τὸν δίκαιον ἠρνήσασθε\"–, οὐ τὸν ποιὸν λέγω, ἀλλὰ τὴν δικαιοσύνην. δίκαιον οὕτω καὶ ἐπὶ τοῦ θεοῦ καθόλου λέγομεν. οὐ λέγω τὸν θεὸν δίκαιον εἶναι τῷ μετέχειν δικαιοσύνης, ἀλλὰ τῷ χορηγεῖν δικαιοσύνην. καὶ ἡ ψυχὴ δὲ ἡ κατ' οὐσίαν οὐ δέχεται τὸ μᾶλλον καὶ τὸ ἧττον. ἐκείνη δὲ ἡ ψυχή, καθ' ἣν λέγονταί τινες καλόψυχοι, δέχεται. ἡ διάθεσις ἄρα ὁμωνύμως τῇ οὐσίᾳ \"ψυ χὴ\" καλεῖται. ἡ καρδία καὶ ὁ νοῦς ταὐτὸν σημαίνει· ὅταν γὰρ λέγῃ· \"ὅπου ὁ θησαυρός, ἐκεῖ καὶ ἡ καρδία σου ἔσται\", ἐκεῖ καὶ ὁ νοῦς σου. \"μακάριοι οἱ καθαροὶ τῇ καρδίᾳ\". ταὐτὸν οὖν ἐστιν εἰπεῖν νοῦν καὶ καρδίαν. οὐκ ἐπὶ πάντων δέ, ἀλλ' ἐπὶ τῶν ἀνθρώπων. ἴδε· ἡ τοῦ ἀνθρώπου ψυχὴ καὶ ὁ νοῦς ἀθάνατά ἐστιν.","english":"Having purified your souls in your obedience to the truth.\" From this the other saying is also derived by a play on words: \"But you, O man, equal in soul to me,\" that is, the one who has a purpose equal to mine. And again, if it is said, \"and you shall eat a grape, as much as you would fill your soul,\" here he calls the appetitive power \"soul.\" Not all things, then, that are spoken reveal the underlying substances, but sometimes they also signify the accidents belonging to them. And it is an accident of man to know God. Therefore man is never called \"knowledge,\" but \"one who knows.\" Here the accident is not homonymous with the subject. But the Savior is called both wise and wisdom, and both knowledge and one who has knowledge, and both righteousness and righteous; and here I do not speak of an accident and a subject, but by parallel expression the same thing is signified through two names. For if I say that the Savior is righteousness, I do not call him a habit or a disposition; and if I call him righteous—\"but you denied the righteous one\"—I do not mean the qualified one, but righteousness. It is in this way that we speak of God as righteous in general. I do not say that God is righteous by partaking of righteousness, but by supplying righteousness. And the soul according to substance does not admit of the more and the less. But that soul according to which some are called noble-souled does admit it. The disposition, then, is called \"soul\" homonymously with the substance. \"Heart\" and \"mind\" signify the same thing. For when he says, \"Where your treasure is, there your heart will be also,\" there your mind will be also. \"Blessed are the pure in heart.\" It is the same, then, to say \"mind\" and \"heart.\" Not in all cases, however, but in the case of human beings. See: the soul of man and the mind are immortal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"εἰ ἀθάνατόν ἐστιν, ζητεῖται, ἢ ἕτερον καὶ ἕτερόν ἐστιν. καὶ ὁ ἁμαρτωλὸς δὲ ἀθάνατον ἔχων ψυχὴν οὐδέποτε ἀπόλλυται· οὐ γὰρ προσεκτέον τοῖς λέγουσιν ὅτι αἱ τῶν φαύλων ψυχαὶ εἰς τὸ μὴ ὂν καταστρέφουσιν, ὡς βούλονται παρ' Ἕλλησιν Στοϊκοί, παρὰ δὲ δῆθεν Χριστιανοῖς οἱ Ἱερακαῖται. ἀθάνατος οὖν ἐστιν ἡ ψυχὴ καὶ ἔχει φυσικὸν ζῆν καθ' ὃ κινεῖται. ἔστιν δὲ καὶ τὸν ἁμαρτωλὸν ἔχειν ταύτην τὴν ζωὴν καθ' ἣν ἀθάνατός ἐστιν. οὐ περὶ ταύτης νῦν τῆς ζωῆς τῆς φυσικῆς λέγει ὅτι· \"ζήσονται αἱ καρδίαι αὐτῶν\", ἀλλὰ κατὰ τὴν ζωὴν ἐκείνην, ἣν ὁ πιστεύων ἔχει καὶ ὁ γιγνώσκων τὸν θεὸν ἔχει. εἰ ζῶσιν αἱ καρδίαι εἰς τὸν αἰῶνα τοῦ αἰῶνος κατὰ τὴν μακαρίαν ζωήν, φανερὸν ὅτι καὶ καὶ κατὰ τὴν οὐσιώδη ζωὴν ἀεὶ μένουσιν, ἥτις κοινὴ ἁμαρτωλῶν καὶ σπουδαίων ἐστίν. καὶ ὥσπερ λέγω πάντας ὄψιν ἔχειν, ὅταν ζῷα ὦσιν ὄψιν ἔ χοντα, λέγω δὲ ὄψιν ἔχειν προηγουμένως τὸν καλῶς ὁρῶντα, οὐκ ἂν δὲ καλῶς ἐθεώρει, εἰ μὴ εἶχεν τὸ ὁρᾶν, καὶ πάλιν οὐκ ἂν κακῶς ἐθεώρει, εἰ μὴ εἶχεν τὸ ὁρᾶν. ἔχει τοίνυν καὶ ἡ ψυχὴ καὶ ἡ καρδία τὸ ζῆν ἀεί, κἂν φαύλη κἂν σπουδαία ᾖ. προλαμβάνει δὲ τὸ φυσικὸν ζῆν· οὐκ ἂν γὰρ ἠδύνατο κατὰ θεὸν ζῆν καὶ κατὰ πίστιν ζῆν, εἰ μὴ ἦν ἀθάνατος, εἰ μὴ εἶχεν ζωὴν οὐσιώδη. αἱ καρδίαι οὖν αὐτῶν τούτων τῶν φαγόντων καὶ ἐνπλησθέντων, τῶν φοβουμένων τὸν θεὸν καὶ αἰνούντων αὐτόν, ζήσονται οὐκ ἐπὶ ἕνα αἰῶνα, ἀλλ' \"εἰς τὸν αἰῶνα τοῦ αἰῶνος\". πλῆθος δὲ αἰώνων σημαίνεται· οὐ γὰρ εἶπεν· \"εἰς τὸν αἰῶνα τοῦ αἰῶνος\".","english":"If it is immortal, it is asked whether it is one thing and another. And the sinner, having an immortal soul, never perishes; for one must not attend to those who say that the souls of the wicked are destroyed into non-being, as the Stoics among the Greeks wish, and among those supposedly Christians, the Hieracites. The soul, then, is immortal and has a natural life according to which it is moved. And it is also possible for the sinner to have this life according to which he is immortal. He does not now speak of this natural life when he says, \"Their hearts shall live,\" but according to that life which the believer has and which the one who knows God has. If their hearts live forever and ever according to the blessed life, it is clear that they also always remain according to the essential life, which is common to sinners and to the virtuous. And just as I say that all have sight, when they are living beings having sight, and I say that the one who sees well has sight pre-eminently—and he would not see well if he did not have the faculty of seeing, and again he would not see badly if he did not have the faculty of seeing—so too the soul and the heart have the faculty of living always, whether it be wicked or virtuous. But natural life comes first; for it could not live according to God and live according to faith if it were not immortal, if it did not have essential life. Therefore the hearts of these very ones who have eaten and been filled, who fear God and praise him, shall live not for one age, but \"forever and ever.\" For a multitude of ages is signified; for he did not say, \"forever and ever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"καὶ ὥσπερ \"σάββατα σαββάτων\" λέγεται καὶ \"ἐνιαυτὸς ἐνιαυτῶν\" ὁ τοσαῦτα ἔτη ἔχων ὅσαι εἰσὶν ἡμέραι τοῦ ἐνιαυτοῦ, ζήσεται \"εἰς τὸν αἰῶνα τοῦ αἰῶνος\". μνησθήσονται καὶ ἐπιστραφήσονται πρὸς κύριον πάντα τὰ πέρατα τῆς γῆς. προφητεύει περὶ τῆς σωτηρίας πάντων τῶν ἀνθρώπων· δεῖ γὰρ ὑπαρχθῆναι ἐκεῖνο, περὶ οὗ πάλιν ἐν ἄλλῳ ψαλμῷ οὗτος ὁ ἅγιος λέγει· \"πάντα τὰ ἔθνη, ὅσα ἐποίησας, ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιόν σου\"· μὴ γὰρ ἐποίησεν ὁ θεὸς τὰ λογικά, ἵνα ἁμαρτάνωσιν, ἵνα ἀντιθέους ἀναστήσαντες τούτοις λατρεύωσιν, ἀλλὰ ἵνα θεὸν τιμῶσιν. καὶ ἐπεὶ ἡ πρόθεσις τοῦ πεποιηκότος αὕτη, ἐμεσολάβησεν δὲ πρόθεσις τῶν γεγενημένων, δεῖ τὴν τοῦ θεοῦ κρατῆσαι. ὅταν οὖν μνησθῇ, ἡμεῖς δὲ παρέχομεν τὴν αἰτίαν τοῦ μνησθῆναι· μνημονεύει γὰρ τῶν μνημονευόντων, ὡς γιγνώσκει τοὺς ἐπισταμένους. ὅταν ἡμεῖς μνησθῶμεν, τότε μνημονεύει ἡμῶν καὶ καλεῖ ἡμᾶς εἰς σωτηρίαν. τὸ \"ἐπιστραφήσονται\" δείκνυσιν ὅτι οὐδεὶς κατὰ οὐσίαν κακός ἐστιν, ἀλλὰ κατὰ προαίρεσιν. εἰ δὲ ἴσχυσεν τὸ κακὸν ἐλάσαι τὴν προαίρεσιν εἰς ἄλλο τι ἄλλως, ἰσχύσει τὸ ἀγαθὸν ἀνακαλέσασθαι αὐτὴν εἰς τὴν προτέραν κατάστασιν. καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν. μετὰ τὸ ἐπιστραφῆναι προσκυνοῦσιν. οὐ πρῶτον προσκυνοῦσιν, εἶτα ἐπιστρέφονται. προκοπὴν οὖν αὐτῶν σημαίνει. μέγα δέ ἐστιν τὸ ἐνώπιον θεοῦ προσκυνῆσαι. ἐκεῖνος ἐνώπιον αὐτοῦ προσκυνεῖ ὁ προσκυνῶν αὐτὸν ὡς δεῖ. λοιπὸν τὴν αἰτίαν· \"ὅτι\" αὐτοῦ ἐστιν \"ἡ βασιλεία\". βασιλείαν ὧδε λέγει οὐ τὴν ἀρχήν, ἀλλὰ τοὺς βασιλευομένους, καθ' ὃ","english":"And just as \"sabbaths of sabbaths\" is said, and \"a year of years\" — the one having as many years as there are days in a year — he will live \"unto the age of the age.\" All the ends of the earth will remember and turn to the Lord. He prophesies concerning the salvation of all human beings; for that must come to pass about which this same holy man again says in another psalm: \"All the nations, as many as you have made, will come and worship before you\"; for God did not make rational beings so that they might sin, so that having raised up adversaries they might serve them, but so that they might honor God. And since this is the purpose of the one who made them, but the purpose of those who have come to be has intervened, the purpose of God must prevail. When, then, he remembers, we supply the cause of the remembering; for he remembers those who remember, as he knows those who understand. When we remember, then he remembers us and calls us to salvation. The word \"they will turn\" shows that no one is evil by essence, but by choice. And if evil has had the strength to drive the choice in one way or another toward something else, good will have the strength to recall it to its former state. And all the families of the nations will worship before him. After turning, they worship. They do not first worship, then turn. He signifies, then, their progress. And it is a great thing to worship before God. That one worships before him who worships him as one ought. As for the reason: \"for\" his \"is the kingdom.\" He calls kingdom here not the rule, but those who are ruled, according to which","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"λέγεται· \"ἐν τῷ συναχθῆναι λαοὺς ἐπὶ τὸ αὐτὸ καὶ βασιλείας τοῦ δουλεύειν τῷ κυρίῳ\". εἰ ἦσαν ἐκ κατασκευῆς φαῦλοι, ἄλλου ἦσαν. καὶ αὐτὸς δεσπόζει τῶν ἐθνῶν. ἐπεὶ αὐτοῦς ἐστιν ἡ βασιλεία καὶ αὐτὸς τὰ ἔθνη πεποίηκεν, καὶ δεσπότης αὐτῶν ἐστιν. πρὸς τὸν δεσπότην οὖν ἑαυτῶν ὑποστρέφουσιν. οὐ πλουτίζουσιν τὸν θεὸν ἐπιστρέψαντες· αὐτοῦ γάρ εἰσιν.\n\n57 1–2 Κύριος ποιμανεῖ με, καὶ οὐδέν με ὑστερήσει. εἰς τόπον χλοῆς, ἐκεῖ με κατεσκήνωσεν. ἡ τοῦ ἀνθρώπου ψυχὴ διὰ πολλῶν ὀνομάτων σημαίνεται· λέγεται γὰρ εἶναι καὶ πρόβατον καὶ ἄνθρωπος καὶ φυτὸν καὶ ἄλλα πολλά, ὡς καὶ λίθος· ἐὰν γὰρ γράφῃ ὁ Πέτρος· \"καὶ αὐτοὶ ὡς λίθοι ζῶντες ἀνοικοδομεῖσθε\", λίθους λέγει τοὺς ἀνθρώπους. οὐδὲν δὲ τούτων κατ' οὐσίαν ὑπάρχει ὁ ἄνθρωπος, ὥστε ἀλληγορικῷ τρόπῳ πάντα περὶ αὐτοῦ ἐκλαβεῖν προσήκει. αὐτὴ ἡ ψυχὴ αὐξάνει καὶ πληθύνεται οὐ κατ' οὐσίαν, ἀλλὰ κατὰ πρακτικὸν καὶ θεωρηματικὸν βίον. διανοητικὴν ἔχει ἀρετήν, πρακτικὴν δύναται κατορθῶσαι. λέγεται γοῦν προκοπὴ τῆς ψυχῆς ὡς ἀνθρώπου· ὁτὲ μὲν γὰρ ὀνομάζεται νήπιον, ὁτὲ παῖς, ὁτὲ νεανίσκος, ὁτὲ ἀνήρ. καὶ ταῦτα οὐκ ἐπὶ τῶν χαρακτήρων τοῦ σώματος ἢ τῶν ἡλικιῶν λαμβάνομεν· ψυχὴ γὰρ οὐ μεθηλικιοῦται εἰ μὴ κατὰ ἀρετήν, κατὰ προκοπήν, κατὰ βελτίωσιν. εἰσίν τινες οὖν νήπιοι οὐκ ἄλλῃ τροφῇ δυνάμενοι βελτιοῦσθαι ἢ γάλακτι. γράφει γοῦν ὁ ἀπόστολος· \"γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα\". καὶ Πέτρος· \"ὡς ἀρτιγέννητα βρέφη τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε\". λογικὸν δὲ γάλα οὐ τὸ αἰσθητόν ἐστιν, οὐ τὸ σωματικόν, ἀλλ' ἡ κατάλληλος τῇ λογικῇ οὐσίᾳ τροφή.","english":"It is said: \"when peoples are gathered together and kingdoms, to serve the Lord.\" If they were evil by constitution, they would belong to another. And he himself is master of the nations. Since the kingdom is his and he himself has made the nations, he is also their master. Therefore they turn back to their own master. They do not enrich God by turning back; for they are his.\n\n57 1–2 The Lord will shepherd me, and nothing will be lacking to me. In a place of green pasture, there he settled me. The soul of man is signified by many names; for it is said to be both a sheep and a man and a plant and many other things, as also a stone; for when Peter writes, \"and you yourselves as living stones are being built up,\" he calls men stones. But none of these is man in essence, so that it is fitting to take all things concerning him in an allegorical manner. The soul itself grows and is multiplied not in essence, but in the practical and contemplative life. It has intellectual virtue, and is able to achieve practical power. At any rate, the progress of the soul is spoken of as of a man; for sometimes it is called an infant, sometimes a child, sometimes a young man, sometimes a man. And we do not take these things in reference to the features of the body or of the ages; for the soul does not advance in age except in virtue, in progress, in improvement. There are some, then, who are infants, able to be improved by no other food than milk. At any rate the apostle writes: \"I gave you milk to drink, not solid food.\" And Peter: \"as newborn babes, desire the rational, guileless milk.\" And the rational milk is not the perceptible, not the bodily, but the nourishment suited to the rational essence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"καὶ Ἑβραίοις οὖν ἐπιστέλλει ὁ ἀπόστολος λέγων· \"καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον\"–πολλῷ γὰρ χρόνῳ ἦσαν ἀνατραφέντες ἐν ταῖς γραφαῖς–\"πάλιν χρείαν ἔχετε τοῦ διδάσκεσθαι ὑμᾶς, τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ\". ὀφείλοντες εἶναι διδάσκαλοι αὐτοὶ ἄλλοις προσάγειν τελείαν διδασκαλίαν εἰς τοσοῦτον ἐσμικρύνθητε κατὰ τὸν ἔσω ἄνθρωπον ὡς νήπιοι εἶναι γάλακτος. γάλα δὲ λέγει τὴν ἀρχὴν τῶν λογίων τοῦ θεοῦ, τοὺς εἰσαγωγικοὺς λόγους, τοὺς στοιχειώδεις. καὶ λέγει· \"πᾶς ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν\". οὐκ ἔχει τὸν λόγον τῆς δικαιοσύνης. \"διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον ἐπὶ τὴν τελειότητα φερώμεθα\". ἄφετε τὸν στοιχειώδη λόγον· ἀρχὴ γὰρ τῆς τοῦ Χριστοῦ διδασκαλίας ἐστίν. ἐνεχθῶμεν ἐπὶ τὴν τελειότητα, ἵν' οὕτω τέλειοι γεγενημένοι τέλειοι Χριστοῦ ἀκροαταὶ δυνώμεθα εἶναι· \"σοφίαν\" γὰρ \"λαλοῦμεν ἐν τοῖς τελείοις\". λέγεταί ποτε ἡ ψυχή, ὡς εἶπον ἤδη, καὶ πρόβατον. ὅταν πρόβατον ᾖ, χλοῆς χρῄζει, οὐ κρεῶν, οὐ τῶν σαρκῶν Ἰησοῦ, οὐκ ἄρτου. οὔπω δὲ δύναται τούτων τῶν τροφῶν ἢ ὄρεξιν ἔχειν ἢ διοικεῖν αὐτάς, κἂν προσαχθῶσιν αὐτῷ. χρῄζει βοτάνης· βοτάνης δὲ πνευματικῆς. ποτὲ καὶ φυτὸν λέγεται καὶ δεῖται ὑετοῦ, χρῄζει γεωργικῆς τέχνης, ἵνα αὐξήσασα τέλειον καρπὸν ἀγάγῃ καὶ εἴ58 πῃ· \"ἐγὼ δὲ ὡσεὶ ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ θεοῦ. καὶ ἐνταῦθα τοίνυν τὴν προβατώδη κατάστασιν τὴν ὡσανεὶ ἀλογωτέραν μετὰ πραότητός τε καὶ εὐσταθείας σημαίνει διὰ τοῦ φάναι· \"κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει\".","english":"And so the apostle also writes to the Hebrews, saying: \"For indeed, though by this time you ought to be teachers\"—for over a long time they had been nurtured in the Scriptures—\"you again have need that someone teach you what are the elements of the beginning of the oracles of God.\" Though you ought to be teachers and to bring perfect teaching to others, you have been diminished to such an extent in the inner man as to be infants needing milk. And he calls milk the beginning of the oracles of God, the introductory words, the elementary ones. And he says: \"Everyone who partakes of milk is unskilled in the word of righteousness, for he is an infant.\" He does not have the word of righteousness. \"Therefore, leaving the word of the beginning of Christ, let us be carried on to perfection.\" Leave the elementary word, for it is the beginning of the teaching of Christ. Let us be carried on to perfection, so that having thus become perfect we may be able to be perfect hearers of Christ; for \"we speak wisdom among the perfect.\" The soul, as I have already said, is sometimes also called a sheep. When it is a sheep, it needs grass, not meat, not the flesh of Jesus, not bread. Nor can it yet have a desire for these foods or manage them, even if they are set before it. It needs vegetation—and spiritual vegetation. Sometimes it is also called a plant and needs rain; it needs the farmer's skill, so that having grown it may bear perfect fruit and perhaps say: \"But I am like a fruitful olive tree in the house of God.\" And here, then, he signifies the sheep-like condition, the one that is, as it were, more irrational, together with gentleness and stability, by saying: \"The Lord shepherds me, and nothing will be lacking to me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"ἀκαθυστέρητός εἰμι, ἀκαθυστέρητος δὲ ὡς πρόβατον. ὡς εἰ καὶ βρέφος λέγοι ὅτι· \"τρέφει με ἡ τροφός, καὶ οὐδέν με ὑστερήσει\", δηλονότι τῶν νηπιωδῶν τροφῶν. ἑρμηνεύων λέγει· \"εἰς τόπον χλοῆς, ἐκεῖ με κατεσκήνωσεν\". ἔστιν διδασκαλία χλοώδης προβάτοις ἁρμόζουσα. καὶ τάχα οὐκ ἄλλη ἐστὶν αὕτη τῆς τοῦ Χριστοῦ φωνῆς· λέγει γάρ· \"τὰ πρόβατα τὰ ἐμὰ τῆς ἐμῆς φωνῆς ἀκούουσιν\". οἱ Χριστοῦ μαθηταὶ οἱ τέλειοι κατὰ τὴν παίδευσιν αὐτοῦ\n\nγεγενημένοι οὐκέτι πρόβατα ὄντες οὐ φωνῆς ἀκούουσιν, ἀλλὰ διδασκάλῳ αὐτῷ χρῶνται· \"ὑμεῖς\" γὰρ \"φωνεῖτέ με· ὁ κύριος καὶ ὁ διδάσκαλος, καὶ καλῶς λέγετε· εἰμὶ γάρ\". \"εἰς τόπον\" οὖν \"χλοῆς, ἐκεῖ με κατεσκήνωσεν\". οὐ \"κατοίκισεν\", ἀλλὰ \"κατεσκήνωσεν\". ἡ σκηνὴ δὲ προκοπὴν σημαίνει· \"διελεύσομαι ἐν τόπῳ σκηνῆς θαυμαστῆς ἕως τοῦ οἴκου τοῦ θεοῦ\". ὁ προκόπτων οἰκίαν ἔχει φορητήν, αὐτὴν τὴν ἀρετήν. ὅταν δὲ ἐπ' αὐτὸ τὸ τέρμα καὶ τὸ τέλος αὐτῆς φθάσῃ, οὐκέτι κατασκηνοῖ, ἀλλὰ κατοικεῖ. ταύτην ὁ ἅγιος ἐπιστάμενος τὴν μεγαλειότητα καὶ τὴν προκοπὴν ἔλεγεν· \"μίαν ᾐτησάμην παρὰ κυρίου, ταύτην ἐκζητήσω· τοῦ κατοικεῖν με ἐν οἴκῳ κυρίου\" –οὐ παροικεῖν–\"πάσας τὰς ἡμέρας τῆς ζωῆς μου\". ἔχει δὲ καὶ ὁ εἰσαγόμενος ζωὴν καὶ ὁ προκόπτων καὶ ὁ τελειούμενος. διὸ πλῆθος οἶδεν ζωῶν ὁ λέγων· \"κρεῖττον τὸ ἔλεός σου ὑπὲρ ζωάς\"· ἐν ὁποίᾳ γὰρ ἐὰν γένωμαι ζωῇ, ἐλέῳ σου κατέχομαι καὶ βοηθοῦμαι. 2–3 ἐπὶ ὕδατος ἀναπαύσεως ἐξέθρεψέν με, τὴν ψυχήν μου ἐπέστρεψεν. ὡδήγησέν με ἐπὶ τρίβους δικαιοσύνης. πόμα ἐστὶν κατάλληλον τὸ ὕδωρ τοῖς προβάτοις.","english":"I am not left behind, and I am not left behind as a sheep. It is as if one were to say even of an infant: \"The nurse feeds me, and nothing will be lacking to me\"—evidently of the foods suited to infancy. Interpreting, he says: \"In a place of green grass, there he made me to dwell.\" There is a grassy teaching suited to sheep. And perhaps this is none other than the voice of Christ; for he says: \"My sheep hear my voice.\" The disciples of Christ, having become perfect through his instruction, are no longer sheep, and do not hear a voice, but have him himself as teacher; for \"you call me\"—he says—\"Lord and Teacher, and you speak rightly; for so I am.\" \"In a place,\" then, \"of green grass, there he made me to dwell.\" Not \"he settled me,\" but \"he made me to dwell\"—for the tent signifies progress: \"I will pass through the place of the wondrous tent until the house of God.\" He who is making progress has a portable house—virtue itself. But when he reaches the very goal and end of it, he no longer dwells in a tent, but has his settled dwelling. The saint, knowing this greatness and progress, said: \"One thing I asked of the Lord, this I will seek: to dwell in the house of the Lord\"—not to sojourn as a stranger—\"all the days of my life.\" And he who is being led in has a life, and he who is making progress, and he who is being perfected. Therefore he who says, \"Your mercy is better than lives,\" knows a multitude of lives; for in whatever life I may be, I am held and helped by your mercy. 2–3 He fed me on the water of rest, he converted my soul. He guided me on the paths of righteousness. Water is a drink suited to sheep.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"οἱ νομὴν προσφερόμενοι καὶ τρεφόμενοι ὕδατι ποτίζονται οὐκ οἴνῳ ἔνθα γὰρ ἄρτος, ἐκεῖ καὶ ὁ οἶνος ὀνομάζεται· \"ἄρτος στηρίζει καρδίαν ἀνθρώπου\"– τελεία δὲ τροφὴ διὰ τοῦ ἄρτου δηλοῦται–, \"καὶ οἶνος εὐφραίνει καρδίαν ἀνθρώπου\". ἔνθα οὖν χλοή, ἐκεῖ καὶ τὸ ὕδωρ, καὶ ὅπου ἄρτος, εὑρίσκεται καὶ οἶνος. ἡ δὲ εὐωχία ἡ τελεία ἐξ ἄρτου καὶ οἴνου συνπληροῦται· ἡ γὰρ προβατώδης κατάστασις ἐκ χλοῆς καὶ ὕδατος βοηθεῖται. δύναται τὸ \"ὕδωρ τῆς ἀναπαύσεως\" εἰρῆσθαι διὰ τὸ μὴ κάμνειν τὸν ἀρυόμενον αὐτό· \"ὁ πίνων\" γὰρ \"ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω\", ἕξει \"πηγὴν ἁλλομένην εἰς ζωὴν αἰώνιον\". οὐ κάτω ὂν τὸ ὕδωρ ἀνιμᾶται, ἀλλ' αὐτὸ ἁλλόμενον ἔρχεται πρὸς τὸν πίνοντα. ὅθεν \"ὕδωρ ἀναπαύσεώς\" ἐστιν. τοῦτο τὸ ὕδωρ πρὸς τῷ τρέφειν καὶ καθαίρει. καὶ ἐπεὶ ἡ ψυχὴ καθαιρομένη ἀποβάλλει τὴν ἁμαρτίαν– αὕτη γὰρ \"ταλάντῳ μολίβδου\" παρεβάλλετο–, ἀνάπαυσιν παρέχει τὸ ὕδωρ. ἀμφότερα ἐκβάλλει καὶ τὸ δίψος καὶ τὸν ῥύπον. εἶτ', ἐπεὶ περὶ ποιμάνσεως καὶ χλοῆς καὶ ὕδατος μνημονεύει, εὐθέως μετάγει εἰς τὸν ἔσω ἄνθρωπον τὸν λόγον καὶ λέγει· \"τὴν ψυχήν μου ἐπέστρεψεν\". τῇ ἐπιστροφῇ ἡ μεταβολὴ δηλοῦται. οὐκέτι πρόβατον μένω, οὐκέτι ὑπὸ ποι μένα εἰμί, οὐχ ὕδατος ὄρεξιν ἔχω. \"τὴν ψυχήν μου ἐπέστρεψεν\". τί δὲ ὑπῆρκται ἐπιστραφείσῃ τῇ ψυχῇ μου; \"ὡδήγησεν\" αὐτὴν ὁ θεὸς \"ἐπὶ τρίβους δικαιοσύνης\". αἱ τρίβοι τῆς δικαιοσύνης αἱ κατ' εἶδός εἰσιν ἀρεταὶ ἢ αἱ πράξεις τῶν ἀρετῶν. πολλαχοῦ τῶν θείων παιδευμάτων τὸ τῆς δικαιοσύνης ὄνομα τὴν καθόλου ἀρετὴν σημαίνει· ἔστιν μὲν γὰρ καὶ εἰδ̣ικὴ ἀρετὴ οὕτω καλουμένη δικαιοσύνη.","english":"Those who are offered pasture and are nourished are given water to drink, not wine. For where there is bread, there also wine is named: \"Bread strengthens the heart of man\"—and perfect food is signified through the bread—\"and wine gladdens the heart of man.\" Where, then, there is green grass, there also is water; and where there is bread, wine is found as well. And the perfect feast is fulfilled from bread and wine; for the sheep-like condition is helped by grass and water. The \"water of rest\" can be spoken of because the one who draws it does not grow weary; for \"the one who drinks from the water that I will give\" will have \"a spring leaping up into eternal life.\" The water is not drawn up as though it were below, but it comes leaping of itself to the one who drinks. Hence it is \"water of rest.\" This water, besides nourishing, also cleanses. And since the soul, being cleansed, casts off sin—for this soul was compared to \"a talent of lead\"—the water provides rest. It casts out both thirst and filth. Then, since he has made mention of shepherding and grass and water, he immediately transfers the discourse to the inner man and says: \"He converted my soul.\" By the conversion the change is signified. I no longer remain a sheep, I am no longer under a shepherd, I no longer have a craving for water. \"He converted my soul.\" And what has been granted to my soul when it was converted? God \"guided\" it \"on the paths of righteousness.\" The paths of righteousness are the virtues according to species, or the actions of the virtues. In many places of the divine teachings the name of righteousness signifies the virtue as a whole; for there is also a specific virtue that is thus called righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"ἐὰν λέγωμεν ὅτι τέσσαρές εἰσιν αἱ γενικαὶ ἀρεταὶ, ἀνδρεία, δικαιοσύνη, σωφροσύνη, φρόνησις, ἡ μία τῶν ἀρετῶν σημαίνεται διὰ τοῦ \"δικαιοσύνη\". καὶ ὅταν λέγῃ ὅτι· \"καὶ ὑμεῖς, οἱ δεσπόται, τὴν ἰσότητα καὶ τὸ δίκαιον\", ὧδε τὸ κατ' ἀξίαν δίκαιον σημαίνεται. καὶ ὅταν λέγῃ ὅτι· \"στάθμια δίκαια καὶ ζυγὸν δίκαιον\", ποιητικὸν δικαιοσύνης μνημονεύει. καὶ παρονομάζει ἀπ' αὐτῆς τὸ δίκαιον τὸ κατ' ἀξίαν ἀπονεμητικὸν καὶ τὸ ὡς λέγο̣υ̣σ̣ιν ἐπανορθωτικόν· διττῶς γὰρ ἡ δικαιοσύνη λέγεται ἤτοι ἐπανορθωτικὴ ἢ τοῦ κατ' ἀξίαν ἀπονεμητική. τοῦτο οὖν ἐπανορθωτικὸν λέγεται δίκαιον καὶ ἵνα ἀπὸ τῶν γραφῶν αὐτὸ παραστήσω· προστάττει ὁ νόμος· \"ὀδόντα ἀντὶ ὀδόντος καὶ ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ\". ὁ βίᾳ ἐπελθών τινι καὶ ἐκκόψας αὐτοῦ τὸν ὀφθαλμὸν ἥδεται ἀμυνόμενος ἐχθρόν. ὁ ἀφαιρεθεὶς τὸν ὀφθαλμὸν λυπεῖται ἢ τὸν ὀδόντα. δίδωσιν ὁ θεὸς νόμος τὸ αὐτὸ παθεῖν τὸν κακῶς προσδια τεθεικότα. καὶ ἀπὸ τῆς ἡδονῆς αὐτοῦ ἀφαίρεσις γίνεται καὶ προστίθεται τῷ ὀδυνωμένῳ διὰ τὸ παθεῖν τὰ ἐπίπονα, καὶ γίνεται ἰσότης. τοῦτο οὖν ἐπανορθωτικὸν λέγεται δίκαιον. τὸ διανεμητικὸν οὐκ ἐν τῇ ἰσότητι τῆς φύσεως τοῦ πρ̣άγματος φαίνεται, ἀλλ' ἐν τῇ ἀναλογίᾳ τῆς διανομῆς. τρίβοι οὖν δικαιοσύνης","english":"If we say that there are four generic virtues—courage, justice, temperance, and prudence—one of the virtues is signified by \"justice.\" And when he says, \"And you, masters, [show] equality and justice,\" here the justice that is according to desert is signified. And when he says, \"Just weights and a just balance,\" he mentions that which produces justice. And from it he derives the name \"just,\" meaning that which distributes according to desert and, as they say, that which is corrective; for justice is spoken of in two ways: either corrective or distributive according to desert. This corrective justice is therefore called just, and so that I may establish it from the Scriptures: the law commands, \"An eye for an eye and a tooth for a tooth.\" He who by force attacks someone and gouges out his eye takes pleasure in avenging himself on an enemy. He who has been deprived of an eye or a tooth is grieved. The law of God grants that the one who has done evil to another suffer the same. And a removal is made from his pleasure, and it is added to the one who is in pain because he suffered distressing things, and equality results. This, then, is called corrective justice. Distributive justice is not seen in the equality of the nature of the matter, but in the proportion of the distribution. Tracks of justice, therefore","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"εἰσὶν αἱ κατημαξευμέναι ὁδοὶ αὐτῆς, αἱ πεπατημέναι ὑπὸ πολλῶν. δύνανται δὲ καὶ τρίβοι δικαιοσύνης εἶναι αἱ πρακτικαὶ τῆς δικαιοσύνης ἐνέργειαι· τότε γὰρ μάλιστα πατεῖται καὶ τρίβεται ἡ δικαιοσύνη, ὅταν πράττηται. ὅτι δὲ ἡ πρακτικὴ ἀρετὴ σημαίνεται τούτῳ τῷ ὀνόματι τῆς δικαιοσύνη̣ς, πιστοῦται ἐκ τούτου· \"πορευόμενος ἄμωμος καὶ ἐργαζόμενος δικαιοσύνην, λαλῶν ἀλήθειαν ἐν καρδίᾳ αὐτοῦ, ὃς οὐκ ἐδόλωσεν ἐν γλώςσῃ αὐτοῦ καὶ οὐκ ἐποίησεν τῷ πλησίον αὐτοῦ κακόν\". καὶ μεθ' ὁλίγα· \"ὁ ποιῶν ταῦτα οὐ μὴ σαλευθῇ εἰς τὸν αἰῶνα\". θεωρεῖς ὅτι τὰ εἴδη τῆς ἀρετῆς πάντα συναγαγὼν εἰς ταὐτὸν γενικῶς εἶπεν αὐτὴν δικαιοσύνην. \"ὡδήγησέν με\" οὖν \"ἐπὶ τρίβους δικαιοσύνης\". καὶ οἱ πρὸ τοῦ νόμου τοῦ γραπτοῦ ταύτην ὥδευσαν τὴν δικαιοσύνην. περὶ οὖν τοῦ Ἀβραὰμ εἴρηται ὅτι \"ἐφύλαξεν πάντα τὰ δικαιώματα καὶ προστάγματα\" τοῦ κυρίου. καίτοι οὔπω ἦν δοθέντα, ἀλλ' ἐφύλαξεν αὐτά, κατ' αὐτὰ ἔζη. καὶ ὁ Ἅβελ οὖν ἐπὶ δικαιοσύνῃ μαρτυρεῖται. ἡ ἐπιστροφὴ οὖν τῆς ψυχῆς ἡ ὅδευσίς ἐστιν ἡ ἐπὶ τὰς τρίβους τῆς δικαιοσύνης ἀπάγουσα, ἵνα μηκέτι ᾖν πρόβατον. ὡδήγησέν με ἐπὶ τρίβους δικαιοσύνης ἕνεκεν τοῦ ὀνόματος αὐτοῦ. οὐ τοσοῦτον διὰ τὴν ἐμὴν ἀξίαν, ὅσον διὰ τὴν ἑαυτοῦ προσηγορίαν τοῦτό μ̣οι παρ̣έσ̣χ̣εν· κἂν γάρ τις τρέχῃ ἐπὶ τὰ καλά, κἂν πόθον αὐτῶν ἔχῃ, ἐὰν μὴ ἐλεήσῃ θεός, οὐκ ἀνύεται τὰ σπουδαζόμενα. αὐτίκα γοῦν καὶ ἐν τῷ ἑκατὸν ὀκτωκαίδεκα ψαλμῷ λέγεται· \"ὁδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας τὴν καρδίαν μου\". σοῦ πλατύναντος τὴν καρδίαν μου καὶ εὖρος τῇ νοήσει μου δεδωκότος ἔδραμον τὴν ὁδὸν τῶν ἐντολῶν σου.","english":"Her ways are well-trodden roads, trodden by many. And the practical activities of justice can also be paths of justice; for justice is especially trodden and worn as a path when it is practiced. That practical virtue is signified by this name of justice is confirmed from this: \"He who walks blamelessly and works justice, speaking truth in his heart, who has not deceived with his tongue and has not done evil to his neighbor.\" And a little later: \"He who does these things shall never be shaken.\" You see that, having gathered all the forms of virtue into one, he called it generically justice. \"He led me,\" then, \"in the paths of justice.\" And those before the written law walked this justice. Concerning Abraham, then, it is said that \"he kept all the statutes and commandments\" of the Lord. And yet they had not yet been given, but he kept them, he lived according to them. And Abel too is testified to for justice. The conversion of the soul, then, is the journey that leads away onto the paths of justice, so that it may no longer be a sheep. \"He led me in the paths of justice for the sake of his name.\" Not so much because of my worth as because of his own name did he grant me this; for even if someone runs toward good things, even if he has a longing for them, unless God has mercy, the things he strives for are not accomplished. For instance, indeed, in the one hundred eighteenth psalm it is said: \"I ran the way of your commandments, when you enlarged my heart.\" When you enlarged my heart and gave breadth to my understanding, I ran the way of your commandments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"ἀεὶ οὖν διὰ τὸν θεὸν τὰ σπουδαζόμενα ἀνύεται. ἔκτισεν γὰρ τὰ λογικά, ἵνα μετέχωσιν αὐτοῦ τῆς ὀνομασίας. ὀνομασίας δέ φημι οὐκ ἐκ συλλαβῶν συνκειμένας, ἀλλ' ἐκ ποιότητος δεικνυούσης τὸ ὀνομαζόμενον· ἀποδέδοται γὰρ ὅρος ὀνόματος καὶ οὕτως· \"ὄνομά ἐστιν κεφαλαιώδης προσηγορία παραστατικὴ τῆς ἰδίας ποιότητος τοῦ ὀνομαζομένου\". καὶ ἔχει γε τοῦτο μάλιστα ἡ παρωνυμία. ἀπὸ σοφίας λέγεταί τις σοφός, καὶ οὐ ψιλὴν προσηγορίαν ἔχει, οὐ τὴν ἐκ συλλαβῶν συνκειμένην, ἀλλὰ τὴν δηλοῦσαν τὴν ποιότητα, ἣν παρέσχεν τῇ ψυχῇ ἡ σοφία. κεφαλαιώδης οὖν προσηγορία ἐστὶν τὸ κυρίως ὄνομα τὸ παραστατικὸν τῆς ποιότητος τοῦ ὀνομαζομένου. κἂν οὖν \"ἄνθρωπον\" εἴπῃς, παραστατικόν ἐστιν τῆς ποιότητος τοῦ ἀνθρώπου –ποιότητα δὲ ἐνταῦθα τὴν ἰδιότητα λέγω–· εἶπες γὰρ τὴν ἰδίαν ποιότητα τοῦ ὀνομαζομένου. ἰδία δὲ ποιότης ἐστὶν τοῦ ἀνθρώπου ἡ ἀνθρωπότης· ἐὰν γὰρ ἄλλην εἴπῃς ποιότητα, μετέχουσιν αὐτῆς καὶ ἄλλοι· οὔκ ἐστιν ἰδία. λεγέσθω τις μαθητὴς ἰατροῦ, μηδὲν δὲ τῆς ἰατρικῆς εἰδέτω· οὐκ ἔχει τὴν ποιότητα τῆς ἰατρικῆς, καὶ ψόγος ἐστὶν τῷ παιδεύσαντι αὐτὸν τὰ ἰατρικά, ὅταν μηδὲν αὐτῶν εἰδῇ μηδὲ πράττῃ. ἐὰν γὰρ καὶ πορευθῶ ἐν μέσῳ σκιᾶς θανάτου, οὐ φοβηθήσομαι κακά, ὅτι σὺ μετ' ἐμοῦ εἶ. ἐπεὶ \"ἕνεκεν τοῦ ὀνόματος αὐτοῦ\" \"ἐπέστρεψεν τὴν ψυχήν μου\", μετ' ἐμοῦ ἐστιν. μετ' ἐμοῦ δὲ ὄντος αὐτοῦ, ἀπαλέξουντος πᾶν κακὸν οὐκ ἐνγίζει μοι οὐδὲ σκιὰ θανάτου. κακὰ δὲ διχῶς ἐν γραφῇ λέγεται, τάχα δὲ καὶ ἐν τῇ συνηθείᾳ. τὰ ἐναντία τῆς ἀρετῆς εἴδη τῆς κακίας λέγεται κακά· ὡς ἐὰν λέγῃ· \"ἐν γέλωτι ἄφρων πράσσει κακά\", καί·","english":"Therefore the things that are earnestly pursued are always brought to completion through God. For he created rational beings so that they might share in his name. By \"name\" I do not mean one composed of syllables, but one that reveals the thing named by its quality; for a definition of \"name\" has also been given in this way: \"A name is a summary designation expressive of the particular quality of the thing named.\" And this belongs especially to a derived name. From wisdom someone is called wise, and he does not have a bare designation, not one composed of syllables, but one that makes clear the quality which wisdom has bestowed on the soul. A summary designation, then, is properly the name that is expressive of the quality of the thing named. So even if you say \"man,\" it is expressive of the quality of man—and by \"quality\" here I mean the distinctive property—for you have stated the particular quality of the thing named. And the particular quality of man is manhood; for if you name another quality, others also share in it, and it is not particular. Let someone be called a disciple of a physician, but know nothing of medicine; he does not have the quality of medicine, and it is a reproach to the one who taught him medicine, whenever he knows none of it and does not practice it. For even if I walk in the midst of the shadow of death, I will not fear evils, because you are with me. Since \"for the sake of his name\" \"he turned my soul,\" he is with me. And since he is with me, warding off every evil, not even the shadow of death comes near me. But \"evils\" is spoken of in Scripture in two ways, and perhaps also in common usage. The forms of vice that are the opposites of virtue are called evils; as when it says, \"In laughter a fool does evil,\" and:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"\"ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν\". λέγουσιν δὲ καὶ τὰ ἀηδῆ κακά, ἐπεὶ τὰ ἡδέα οἱ ἄνθρωποι λέγουσιν εἶναι ἀγαθά. καί εἰσίν γε ἀνθρώπων ἀγαθὰ οὐκ ἀληθῶς ἀγαθά. διὰ τοῦτο καὶ πρὸς τὸν πλούσιον ὁ Ἀβραὰμ εἶπεν· \"ἀπέλαβες τὰ ἀγαθὰ σοῦ\". ὡς, εἰ περὶ τῶν ἀρετῶν ἔλεγεν, οὐκ ἂν εἶπεν· \"τὰ ἀγαθὰ σοῦ\". \"κύριος ἀγαθὰ δώσει τοῖς αἰτοῦσιν αὐτόν\". μὴ εἶπεν· \"τὰ ἀγαθὰ αὐτῶν\". ὅταν γοῦν λέγῃ ὁ Ἰώβ· \"εἰ τὰ ἀγαθὰ ἐδεξάμεθα παρὰ κυρίου, τὰ κακὰ οὐχ ὑποίσομεν\"; κακὰ λέγει τὴν ἕλκωσιν, τὸν οἴκτιςτον θάνατον τῶν τέκνων καὶ τὰ ἄλλα. φαίνεται δὲ μάλιστα τὸ ἐκ τοῦ Ἰσαίου οὕτω λέγοντος τοῦ προφήτου περὶ τοῦ θεοῦ· \"καὶ αὐτὸς σοφὸς ἦγεν ἐπ' αὐτοὺς κακά\". οὐδὲ ἀνθρώπου σοφοῦ ἐστιν ἐπάγειν τὰ εἴδη τῆς\n\nκακίας κακὰ ὄντα, οὔ τί γε λοιπὸν θεοῦ. καὶ αὐτοὶ γοῦν οἱ κακοὶ ὅτε ὑποκρίνονται ὑποκρίνονται ἀρετήν, οὐ λέγουσιν ὅτι· \"ἐπιφέρομέν τινι κακόν\". λέγεται δὲ περὶ τοῦ θεοῦ ὅτι ὡς σοφὸς ἐπάγει κακά. τὰ κακωτικὰ λέγει. καὶ θεώρει τὸ τέλος τῆς ἐπαγωγῆς τῶν κακῶν· \"καὶ ὁ λόγος αὐτοῦ οὐ μὴ ἀθετηθῇ\". ἐπὶ τῷ μὴ ἀθετηθῆναι αὐτοῦ τὸν λόγον ἐπάγεται τὰ ἐπίπονα· ἐπεὶ γὰρ προστακτικῷ λόγῳ ἤκουσαν ἃ δεῖ ποιεῖν καὶ ὧν δεῖ ἀπέχεσθαι, κατεφρόνησαν δὲ τούτου τοῦ λόγου καί, τὸ ὅσον ἧκεν εἰς τὴν αὐτῶν μοχθηρίαν, ἠθετήθη, ἐπάγει κακά, ἵνα μὴ ἀθετηθῇ ὁ λόγος αὐτοῦ. καὶ ἡ χειρουργία δὲ ἡ ἰατρικὴ καὶ ἡ καῦσις ὑγίειαν φέρουσα τῷ πάσχοντι ταῦτα, οὔκ εἰσιν κακά. σκιὰν δὲ ἐνταῦθα λέγει οὐκ ἐκείνην, ἣν λέγομεν ἔχειν τὸν νόμον–\"σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγα θῶν\"–, ἀλλὰ ὧδε σκιὰν̣ λέγει τὴν προυφισταμένην τοῦ θανάτου.","english":"Turn away from evil and do good.\" They also call unpleasant things evil, since people say that pleasant things are good. And there are human goods that are not truly good. For this reason Abraham also said to the rich man: \"You have received your good things.\" As if, had he been speaking about virtues, he would not have said \"your good things.\" \"The Lord will give good things to those who ask him.\" He did not say \"their good things.\" When Job at any rate says: \"If we received good things from the Lord, shall we not endure evil things?\" he calls the affliction, the pitiable death of his children, and the other things evil. But this is shown most of all from Isaiah, when the prophet speaks thus about God: \"And he, being wise, brought evils upon them.\" It is not the part of a wise man to bring on the forms of wickedness, which are evil, let alone of God. And indeed even the wicked themselves, when they pretend to virtue, do not say that \"we bring evil upon someone.\" But it is said about God that as wise he brings evils—he means the things that cause harm. And observe the purpose of the bringing on of evils: \"and his word shall by no means be set aside.\" It is for the sake of his word not being set aside that painful things are brought on; for since by a commanding word they heard what they must do and what they must abstain from, but they despised this word, and—as far as depended on their own wickedness—it was set aside, he brings on evils, so that his word may not be set aside. And medical surgery and cauterization, which bring health to the one who undergoes them, are not evils. Here he calls \"shadow\" not that which we say the law has—\"for the law has a shadow of the good things to come\"—but here he calls \"shadow\" that which pre-exists death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"προυφίσταται δὲ τοῦ θανάτου ἡ ἁμαρτία. θάνατον δὲ λέγω νῦν οὐ τὸν κοινόν. ἴδε· οἱ ζωγράφοι πρὸ τῶν εἰκόνων καὶ τῶν μορφῶν σκιογραφοῦσιν. καὶ ἀρχὴ εἰκόνος ἐστὶν ἐκείνη ἡ σκιά. καὶ ὁ θάνατος τοίνυν ἔχει σκιάν, τὴν ἁμαρτίαν. αὕτη δὲ προτυποῖ καὶ προδείκνυσιν τὸν θάνατον. ἐὰν γοῦν ἐν μέσῳ τῆς σκιᾶς γένωμαι τοῦ θανάτου, οὐ φοβοῦμαι αὐτόν. οἷον ὁ Ἰωσήφ, ὅσον ἐπὶ προτροπῇ τῇ κατασπάσαι αὐτὸν θελούσῃ εἰς ἀκολασίαν, γέγονεν ἐν μέσῳ τῆς σκιᾶς τοῦ θανάτου, καὶ οὐ πεφόβηται κακόν, οὐχ εἷλεν αὐτὸν ἐκείνη. ἐπερ· ἡ σκιὰ ἡ ἐν μέσῳ; –ἐπεὶ οὐ περὶ κοινοῦ θανάτου ὁ λόγος, οὐδὲ περὶ τῆς σκιᾶς αὐτοῦ οὕτω διανοεῖσθαι ἔδει· ὥσπερ γὰρ ἐκείνη ἣν λέγεις προτύπωσις αἰσθητή τις οὖσα καὶ ὄψει ὑποκειμένη, φέρει καὶ τὸ μετὰ τὴν σκιὰν αἰσθητὸν καὶ ὁρατόν, οὕτω καὶ ὧδε, ἐπεὶ κατὰ ψυχὴν ἡ σκιὰ γίνεται, καὶ ὁ θάνατος ψυχῆς ἅπτεται. \"ἡ ἁμαρτία\"–σκιὰ ἦν– \"ἀποτελεσθεῖσα\" μήτηρ γίνεται θανάτου, τουτέστιν φέρει καὶ ποιεῖ θάνατον. \"ἐὰν\" οὖν \"πορευθῶ ἐν μέσῳ σκιᾶς θανάτου\". ἐπερ· γέγονεν ἐν θλιβηροῖς; –ναί, εἰ ἦν φοβηθείς, ἡμάρτανεν. ἐπερ· τὸ \"ἐν μέσῳ\" ἐν τῇ ἁμαρτίᾳ; –οὐ τοῦτο λέγω. οὐ τὸ θλιβῆναι λέγω τὴν σκιὰν τοῦ θανάτου, ἀλλὰ τὴν ἐκ τοῦ θλιβῆναι ἔνδοσιν καὶ δειλίαν. ἐπεὶ οἱ μάρτυρες γέγοναν ἐν μέσῳ σκιᾶς θανάτου, οὐκ ἐν τῷ θανάτῳ δέ. ἐθλίβησαν, ὃ ἐπηγγέλλετο δὲ ἡ θλῖψις ἡ ἐπαγομένη, οὐχ ὑφέστασαν. τοιουτότροπον ἐλέχθη νόημα καὶ τό· \"μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν\". μὴ γὰρ τοῦτο λέγουσιν· \"μὴ ἐάσῃς ἡμᾶς θλιβῆναι\". ἐὰν τοῦτο ᾖν, οὐδέποτε ἠλήθευσαν οἱ ἀπόστολοι λέγοντες· \"ἐν παντὶ θλιβόμενοι\".","english":"Sin precedes death. By \"death\" I do not now mean the common death. Look: painters first sketch in shadow before the images and forms, and that shadow is the beginning of the image. So death too has a shadow—sin. This shadow prefigures and foreshows death. If, then, I come to be in the midst of the shadow of death, I do not fear it. For instance, Joseph, as far as the enticement that wished to drag him down into licentiousness was concerned, came to be in the midst of the shadow of death, and he did not fear evil; that enticement did not capture him. Objection: Was the shadow in the midst? —Since the discourse is not about common death, neither should one think thus about its shadow; for just as that prefiguration you speak of, being something perceptible and subject to sight, also brings with it the perceptible and visible thing that comes after the shadow, so too here, since the shadow comes about in the soul, death also touches the soul. \"Sin\"—it was a shadow—\"when it is completed\" becomes the mother of death, that is, it brings forth and produces death. \"If, then, I walk in the midst of the shadow of death.\" Objection: Did he come to be in afflictions? —Yes; if he had been afraid, he would have sinned. Objection: Is the \"in the midst\" in sin? —That is not what I mean. I do not call the shadow of death the being afflicted, but the yielding and cowardice that come from being afflicted. For the martyrs came to be in the midst of the shadow of death, but not in death. They were afflicted, but the affliction that was being brought upon them, as it was promised, they did not submit to. A thought of this sort was also expressed in the words \"Do not lead us into temptation.\" For they are not saying this: \"Do not allow us to be afflicted.\" If that were the meaning, the apostles would never have spoken truly when they said \"in everything afflicted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"τὸ μὴ εἰσελθεῖν οὖν εἰς πειρασμὸν τοῦτο λέγομεν τὸ μὴ ἁλῶναι τῷ βουλήματι τοῦ πειράζοντος. \"οὐ φοβηθήσομαι κακά, ὅτι σὺ μετ' ἐμοῦ εἶ\". σὲ μετ' ἐμαυτοῦ ἔχων οὐδὲν φοβοῦμαι τῶν βλάπτειν δοκούντων. ἡ ῥάβδος σου καὶ ἡ βακτηρία σου, αὐταί με παρεκάλεσαν. θεωρεῖς ὅτι οὐκ ἄπειρος ἦν τῆς σκιᾶς τοῦ θανάτου. ἡ βακτηρία σου ἡ ἀντιστήριγμά μου γινομένη καὶ ἡ ῥάβδος σου ἡ παιδεύουσά με παρεκάλεσάν με, ἔξω με πεποίηκαν τοῦ θανάτου, εἰ καὶ ἐν τῇ σκιᾷ αὐτοῦ γέγονα, εἰ καὶ ἐν μέσῳ τῆς σκιᾶς αὐτοῦ ἐχώρησα. λαμβάνεται ἡ ῥάβδος καὶ ἡ βακτηρία θεοῦ καὶ ἐπὶ παιδεύσεως καὶ ἐπὶ ἀντιστηριγμοῦ· \"ὃς προφέρει ἐκ χειλέων σοφίαν, ῥάβδῳ τύπτει ἄνδρα ἀκάρδιον\". τὸν παιδευτικὸν καὶ ἐλεγκτικὸν λόγον ῥάβδον ὠνόμασεν. καὶ Κορινθίοις δὲ Παῦλος γράφει· \"τί θέλετε; ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς\"; καὶ ἐπὶ ἀντιστηριγμοῦ δὲ λαμβάνεται· \"αἱ βακτηρίαι ἐν ταῖς χερσὶν ὑμῶν· καὶ ἔδεσθε αὐτὸ μετὰ σπουδῆς· πάσχα ἐστὶν κυρίου\". ἡτοίμασας ἐνώπιόν μου τράπεζαν ἐξ ἐναντίας τῶν θλιβόντων με. εἰς τὸ προοίμιον λοιπὸν συνάπτομεν τὰ παρόντα· αὐτῶν γὰρ ἕνεκα γεγένηται, ὅτε ἐλέγομεν ὅτι μετὰ τὴν πόσιν τοῦ γάλακτος \"στερεὰ τροφὴ\" δίδοται οὖσα σοφία θεοῦ ἐν τελείοις λαλουμένη. ἡ δὲ καὶ ἐνταῦθα μετὰ τὴν κτηνώδη ἀγωγήν, εἰ καὶ μετ' εὐσταθείας καὶ πραότητος ἦν γινομένη, ποιμανθεὶς ὑπὸ σοῦ ἀκαθυστέρητος ἔμεινα· διεδέξατο γὰρ τὴν χλοὴν τράπεζα. ὡς προβάτου κατάστασιν εἶχον, χρείαν εἶχον μαθημάτων χλοῇ ἐοικότων","english":"We therefore say that \"not entering into temptation\" means not being caught by the tempter's will. \"I shall not fear evils, because you are with me.\" Having you with me, I fear nothing of the things that seem to harm. Your rod and your staff, they comforted me. You see that he was not inexperienced in the shadow of death. Your staff, which becomes my support, and your rod, which disciplines me, comforted me; they placed me outside of death, even if I have come to be in its shadow, even if I have passed through the midst of its shadow. The rod and the staff of God are taken both for discipline and for support: \"He who brings forth wisdom from his lips strikes a heartless man with a rod.\" He called the disciplinary and refuting word a rod. And Paul writes to the Corinthians: \"What do you want? Shall I come to you with a rod?\" And it is taken for support as well: \"Your staffs are in your hands; and you shall eat it with haste; it is the Passover of the Lord.\" You prepared a table before me in the presence of those who afflict me. From here on, then, we join the present matters to the introduction; for they came to be on account of those things, when we were saying that after the drinking of milk \"solid food\" is given, which is the wisdom of God spoken among the perfect. And here too, after the brutish manner of life—even if it was conducted with steadiness and gentleness—having been shepherded by you, I remained without falling back; for the table succeeded the green pasture. I had the condition of a sheep; I had need of lessons resembling green pasture.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"καὶ ὕδατος δύναμιν ἐχόντων. ὅτε δὲ προέκοψα ἐπιστραφείσης τῆς ψυχῆς μου ὑπὸ σοῦ ἐπὶ τὰς τῆς δικαιοσύνης τρίβους ὥστε ὑπὸ τῆς ῥάβδου καὶ τῆς βακτηρίας σου παρακληθῆναι, ἄνθρωπος γέγονα. διὰ τοῦτο οὐχ ἡτοίμασας ἔτι χλοήν, ἀλλὰ τράπεζαν, καὶ ἐνώπιόν μου ἐφανέρωσάς μοι αὐτῆς τὸ κάλλος τὸ τρό63 φιμον, τὸ ἐδώδιμον. ἡ σοφία σου εὐτρέπισέν μοι τὴν τράπεζαν ταύτην. \"σφάξασα τὰ ἑαυτῆς θύματα\" ἐπέθηκεν αὐτῇ. καὶ \"τὸν οἶνον τὸν ἑαυτῆς\" ἐπέθηκεν \"κεράσασα\" ταύτῃ τῇ τραπέζῃ καὶ πάντας ἐπὶ τὸ φαγεῖν καὶ πιεῖν ἀπὸ ταύτης τῆς τραπέζης καλεῖ. καὶ λέγομεν τράπεζαν ἐνταῦθα τῆς σοφίας τὴν θείαν παίδευσιν. ἐπίκειται δὲ ταύτῃ θύματα· ὅταν γὰρ ἱερουργήσωμεν καὶ σφάξωμεν τὰ δόγματα τῆς εὐσεβείας, ἵν' ἕτοιμα πρὸς τροφὴν αὐτὰ ποιήσωμεν, τότε ἐπίκειται τὰ θύματα τῇ τραπέζῃ. καὶ οὐκ ἄλλος γε ἔθυσεν αὐτὰ ἢ αὐτὴ ἡ σοφία ἡ \"ἑτοιμάσασα τὴν ἑαυτῆς τράπεζαν\"· οὐ γὰρ ἁπλῶς εἶπεν· \"ἡτοίμασεν τράπεζαν\", ἀλλὰ \"τὴν ἑαυτῆς\". σοφίας δὲ τράπεζα οὐκ ἔχει ἐπικείμενα ἄλλα ἐδέσματα ἢ τὰ σοφὰ παιδεύματα. εἶτα καὶ \"τὸν ἑαυτῆς οἶνον ἐκέρασεν\". προσέλαβεν αὐτῷ ὕδωρ, ἵν' ἡμεῖς ἀκράτου μὴ δυνάμενοι δέξασθαι κεκερασμένον λάβωμεν οἶνον. ἔστιν τινὰ ἄρρητα ῥήματα, ἃ οὐ. ἔστω ταῦτα οἶνος. ὅταν τις δύνηται ταῦτα εἰς διδασκαλίαν ῥητὴν ἀγαγεῖν, ἐκέρασεν, αὐτοῖς αἰσθητὸν ὕδωρ ἐπιμείξας· τὰ παραδείγματα τὰ τῆς γραφῆς, αἱ λέξεις αἱ ἐν παραβολαῖς ἀπαγγελλόμεναι.","english":"and having the power of water. But when I advanced, my soul having been turned back by you onto the paths of righteousness, so that I was comforted by your rod and your staff, I became a man. For this reason you no longer prepared green fodder, but a table, and before me you revealed to me its beauty, its nourishing and edible beauty. Your wisdom prepared this table for me. \"Having slaughtered her own victims,\" she placed them upon it. And \"her own wine\" she placed there, \"having mixed\" it for this table, and she calls all to eat and drink from this table. And we say that the table of wisdom here is divine instruction. Upon it lie victims; for when we perform the sacred rite and slaughter the doctrines of piety, so that we may make them ready for food, then the victims lie upon the table. And no other than wisdom herself slaughtered them, she who \"prepared her own table\"; for she did not simply say, \"she prepared a table,\" but \"her own.\" And the table of wisdom has no other foods lying upon it than wise teachings. Then also \"she mixed her own wine.\" She added water to it, so that we, unable to receive it unmixed, might receive mixed wine. There are certain ineffable words which... Let these be wine. When one is able to bring these into expressible teaching, she mixed them, having mingled perceptible water with them: the examples of Scripture, the words spoken in parables.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"πάλιν ἐπεὶ θεὸς λόγος ἐστὶν ἡ σοφία, οὐκ ἠδυνάμεθα δὲ ἀκράτους λαβεῖν τοῦ λόγου, ἐκέρασεν αὐτὸν τῇ ἐνανθρωπήσει, καὶ ἐδεξάμεθα λοιπὸν κεκραμένον οἶνον ἔκ τε τοῦ λόγου τῆς ἐνανθρωπήσεως καὶ τῆς μεγαλειότητος τοῦ μονογενοῦς. \"γενάμενος δὲ ὁ λόγος σὰρξ καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ\". ἰδοὺ τὸ κρᾶμα. οὐκ ἄλλου δέ τινος ἦν τοῦτο μεῖξαι ἢ τῆς σοφίας αὐτῆς. οἶδας ὅτι ὁ κεραννύων ἐνίοτε πρὸς τὴν ἕξιν τοῦ πίνοντος τὴν κρᾶσιν ποιεῖται. καὶ ἡ σοφία τοίνυν τὸν ἑαυτῆς οἶνον ἐκέρασεν καὶ οὐ πᾶσιν τὸ αὐτὸ κρᾶμα δίδωσιν, ἀλλ' ὃ χωρεῖ ἕκαστος. εἰσὶν οὖν νηπιώδεις, ἐν οἷς δοκεῖ τοῦτο τὸ κρᾶμα μᾶλλον ὑδαρέστερον εἶναι. πλεονάζει τὸ τῆς ἐνανθρωπήσεως. ὅταν δέ τις \"θεάσηται τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός\", ὁ οἶνος πλεονάζει. ταύτην οὖν τὴν τράπεζαν ἡτοίμασεν οὐκ εἰς νῶτον τοῦ ἐπικαλουμένου, οὐ μακρὰν αὐτοῦ, ἀλλ' ἐνώπιον αὐτοῦ καὶ ἐξ ἐναντίας τῶν θλιβόντων αὐτόν. τοῦτο τὸ αἴνιγμα ἐπὶ τὸ σαφέστερον ὁ ἀπόστολος μεταβαλὼν γράφει· \"θύρα γάρ μοι ἀνέῳγεν μεγάλη καὶ ἐνεργής, καὶ ἀντικείμενοι πολλοί\". ὅταν τις λόγον καὶ θύραν λόγου ἔχῃ ἰσχυρὸν καὶ ἐνεργῆ, ἀντικειμένους πολλοὺς ἔχει. καὶ αὐτὸς διάβολος ἀντίκειται κωλύειν θέλων τὴν ὠφέλειαν τὴν ἐκ τῆς ἐνεργείας τοῦ λόγου, καὶ ἄνθρωποι σοφισταὶ καὶ ἄλλοι κακοὶ ἄνθρωποι. οὐ τοσοῦτον γοῦν ἀντίκεινται ὡς ἐπιβουλεῦσαί ποτε τῷ εὐεργετουμένῳ. \"ἐξ ἐναντίας τῶν θλιβόντων με\" ἡτοιμάσατο τὴν τράπεζαν. ἔλεγόν ποτε εἰς ἐκεῖνο τὸ ῥητὸν περὶ τοῦ βρέφους Ἰησοῦ·","english":"Again, since the wisdom is God the Word, and we were unable to receive the Word unmixed, he mixed it with the incarnation, and thereafter we received the mixed wine both from the word of the incarnation and from the majesty of the Only-Begotten. \"And the Word became flesh and dwelt among us, and we beheld his glory.\" Behold the mixture. And it was the work of no other to mix this than Wisdom herself. You know that the one who mixes sometimes makes the mixture according to the condition of the one drinking. And so Wisdom also mixed her own wine and does not give the same mixture to all, but what each one can contain. There are, then, childish ones, in whom this mixture seems to be more watered down. The element of the incarnation abounds. But when someone \"beholds his glory, glory as of the Only-Begotten from the Father,\" the wine abounds. This table, then, he prepared not at the back of the one who calls upon him, not far from him, but before him and over against those who afflict him. The apostle, translating this riddle into greater clarity, writes: \"For a great and effective door has opened to me, and many oppose.\" When someone has a word and a door of the word, strong and effective, he has many who oppose. The devil himself opposes, wishing to hinder the benefit that comes from the working of the word, and so do sophist men and other wicked men. At any rate, they do not oppose so much as to plot at some time against the one who is being benefited. \"Over against those who afflict me\" he prepared the table. I once spoke concerning that passage about the infant Jesus:","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":107,"ref":"p107","source":"\"ὅτι πρὶν γνῶναι καλεῖν πατέρα ἢ μητέρα λήμψεται δύναμιν Δαμασκοῦ καὶ σκῦλα Σαμαρείας ἔναντι βασιλέως Ἀσσυρίων\". οὐ μέγα ἦν, εἰ τὰ σκῦλα τὰ ὑπὸ τὸν βασιλέα τοῦ βασιλέως ἀπόντος ἔλαβεν, ἀλλὰ ἀπέναντι αὐτοῦ, παρόντος αὐτοῦ ἀπέσπασεν ἃ εἶχεν ὑφ' ἑαυτόν. ἢ οὐκ ἀπέναντι τοῦ βασιλέως τῶν Ἀσσυρίων ἐσκύλευσεν τοὺς μάγους; ἐν τῷ μαγεύειν γὰρ ἦσαν. οὐ μετανοήσαντες πρότερον ἦλθον πρὸς τὸ παιδίον, ἀλλ' ἔτι ἐνεργούντων τῶν δαιμόνων. τοιοῦτόν τι γοῦν τεθεώρηται ἐκκλησιαστικῶς, ὅτι τὰ συνήθη ἐκεῖνοι ποιήσαντες ἐπὶ τῷ καλέσαι δαίμονας, μὴ σχόντες αὐτοὺς ὑπηκόους ἔγνωσαν ὅτι κατελύθη ἐκ τοῦ παιδίου τοῦ σημαινομένου διὰ τοῦ φανέντος ἀστέρος ἡ μαγεία. ἐλθὼν γοῦν εἰς ἐμὲ τοιοῦτό τι οἱ θλίβοντες οὗτοι παρῆσαν καὶ ἐπ' ὄψε̣σιν αὐτῶν γέγονεν τὰ τῆς εὐεργεσίας. δύναται καὶ τὸ \"ἐξ ἐναντίας\" οὕτως· ἐναντίᾳ προαιρέσει παρῆσαν κωλῦσαι θέλοντες, τὸ ὅσον εἰς αὐτούς, ἢ βλάψαι αὐτὸν θέλοντες. 5\n\nἐλίπανας ἐν ἐλαίῳ τὴν κεφαλήν μου. χριστόν με ἀπέδειξας· καθ' ὃ σημαινόμενον λέγεται· \"μὴ ἅπτεσθε τῶν χριστῶν μου\". καὶ οὗτος ὁ ἅγιος εἷς ἦν τῶν χριστῶν τῶν χρισθέντων \"ἐλαίῳ ἀγαλλιάσεως παρὰ τοὺς μετόχους\" Χριστοῦ. αὐτὸς ὁ ἄνθρωπος ἐχρίσθη παρὰ τοὺς μετόχους, παρὰ τοὺς ἄλλους χριστούς, περὶ ὧν εἴρηται· \"ἔξελθε εἰς σωτηρίαν τοῦ λαοῦ σου τοῦ σῶσαι τοὺς χριστούς σου\". \"ἐλίπανας\" οὖν \"ἐν ἐλαίῳ τὴν κεφαλήν μου\". πολλαχοῦ ἡ κεφαλὴ τὸν νοῦν σημαίνει· ὡς ἐὰν λέγηται· \"τοῦ σοφοῦ οἱ ὀφθαλμοὶ ἐν κεφαλῇ αὐτοῦ\". ἀμέλει γοῦν καὶ ἡ συνήθεια λέγει τοὺς μωροτέρους ἐνκέφαλον μὴ ἔχειν, κεφαλὴν μὴ ἔχειν.","english":"Because before he knows how to call father or mother, he will take the power of Damascus and the spoils of Samaria before the king of Assyria.\" It was no great thing if he took the spoils that were under the king while the king was absent, but before him, while he was present, he drew away what he held under himself. Or did he not despoil the magi before the king of the Assyrians? For they were engaged in magic. They did not come to the child after first repenting, but while the demons were still at work. At any rate, something of this sort has been observed in the church, that those men, having done their customary practices to summon demons, when they did not find them obedient, knew that the magic had been destroyed by the child signified through the star that appeared. So then, something of this sort came upon me: these men who were afflicting me were present, and in their sight the things of the benefaction took place. \"From the opposite side\" can also be understood thus: they were present with an opposing purpose, wanting to hinder—as far as it depended on them—or wanting to harm him.\n\nYou anointed my head with oil. You made me a christ. In the sense in which it is said, \"Do not touch my christs.\" And this saint was one of the christs who were anointed \"with the oil of gladness beyond his fellows\" of Christ. This man himself was anointed beyond his fellows, beyond the other christs, about whom it is said, \"Go forth for the salvation of your people, to save your christs.\" \"You anointed,\" then, \"my head with oil.\" In many places the head signifies the mind, as when it is said, \"The eyes of the wise man are in his head.\" Indeed, common usage also says that the more foolish do not have a head, do not have a head.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"ὁ ἄρχων συνστήματος κεφαλὴ λέγεται τοῦ συνστήματος. ἐπεὶ καὶ ὁ νοῦς τοίνυν ἄρχει καὶ ἡγεῖται πάσης τῆς συνστάσεως ἡμῶν, κεφαλὴ ὀνομάζεται. πολλαὶ δὲ γραφαὶ τοῦτο διδάσκουσιν, ἃς πολλάκις εἰρήκαμεν. οὐκ εἶπεν ἁπλῶς \"ἐλιπάνθη\", ἀλλ' \"ἐν ἐλαίῳ\"· ἔστιν γὰρ καὶ φαῦλον ἔλαιον, περὶ οὗ ὁ ἅγιος ἀπεύχεται λέγων· \"ἔλαιον δὲ ἁμαρτωλοῦ μὴ λιπανάτω τὴν κεφαλήν μου\". καὶ τὸ ποτήριόν σου μεθύσκον ὡς κράτιστον. ἐπεὶ οὐ πᾶς τις δύναται ὅλον τὸν κρατῆρα, ὃν ἐκέρασεν ἡ σοφία, ἐκπιεῖν, ἑκάστῳ νέμει ποτήριον, ὃ δύναται δεξάμενος εὐφρανθῆναι. ἔνια τῶν γραφῶν ἔχει· \"καὶ τὸ ποτήριόν μου\"· ὃ ἐπιδέδωκάς μοι. πλὴν ἑκατέρως λέγεται. \"μεθύσκον\" οὖν ἐστιν \"ὡς κράτιστον\". κρατίστην μέθην ἐπιφέρει τῷ πίνοντι, νηφαλίαν μέθην. τὸ δὲ \"μεθύσκον\" ἀντὶ τοῦ \"εὐφραῖνον\". λέγομεν οὖν πολλάκις μέθυσον τὸν πολύοινον. καὶ αὐτὸ δὲ τὸ θιγεῖν καὶ γεύσασθαι μέθη λέγεται. καὶ ἐτυμολογοῦσιν τὴν μέθην οὕτως· κατὰ τὸ παλαιὸν οὐκ ἦν πληθὺς οἴνου, ὅτε εὐθέως εὑρέθη τὸ γένημα τῆς ἀμπέλου ποιοῦν οἶνον, καὶ ἐν ταῖς εὐωχίαις καὶ ταῖς δημοτελέσιν πανηγύρεσιν μετὰ τὸ θῦσαι ἔπινον. οὐκ ἔπινον ἄλλῳ καιρῷ. καὶ διὰ τοῦτο μέθη λέγεται. καὶ τὸ ἁπλῶς δὲ θιγεῖν σημαίνει ἡ μέθη πολλάκις· \"μεθύσκονται ἀπὸ πιότητος τοῦ οἴκου σου\", ἀντὶ τοῦ \"εὐφραίνονται\"· ἑτέρως γὰρ ἡ μέθη λέγεται μετὰ διαβολῆς· \"οἱ μεθυςκόμενοι νυκτὸς μεθύουσιν\". σὺν σκότῳ καὶ ἀγνοίᾳ οὗτοι μεθύουσιν. οἱ δὲ μεθύοντες θεῖον πόμα λαβόντες, τουτέστιν εὐφρανθέντες, νηφαλίως μεθύουσιν. \"φάγετε, πίετε, μεθύσθητε, ἀδελφοί\", ὁ νυμφίος ἐν τῷ ᾄσματι τῶν ᾀσμάτων λέγει.","english":"The ruler is called the head of the body. Since the mind, then, rules and leads the whole of our constitution, it is named the head. And many scriptures teach this, which we have often mentioned. He did not say simply \"it was made fat,\" but \"with oil\"; for there is also a base oil, about which the saint prays against, saying: \"But let not the oil of the sinner make fat my head.\" And your cup, inebriating as the very best. Since not everyone is able to drink the whole mixing-bowl that Wisdom has mixed, he distributes to each a cup, which, having received it, he is able to be gladdened by. Some of the scriptures have: \"and my cup,\" which you have handed to me. However, it is said both ways. \"Inebriating,\" then, is \"as the very best.\" It brings the best inebriation to the one who drinks, a sober inebriation. And \"inebriating\" is instead of \"gladdening.\" We often call a man given to much wine \"drunk.\" And the very act of touching and tasting is called drunkenness. And they derive the etymology of drunkenness thus: in ancient times there was no abundance of wine, when the produce of the vine that makes wine was first discovered, and at feasts and public festivals they drank after sacrificing. They did not drink at another time. And for this reason it is called drunkenness. And drunkenness often signifies simply the act of touching: \"They are inebriated from the fatness of your house,\" instead of \"they are gladdened\"; for drunkenness is spoken of in another way with reproach: \"Those who are drunk at night are drunk.\" These are drunk with darkness and ignorance. But those who are drunk, having received a divine draught, that is, having been gladdened, are drunk soberly. \"Eat, drink, be inebriated, brothers,\" says the bridegroom in the Song of Songs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"τὸ \"μεθύσθητε\" οὐ τοῦτο λέγει, οὐ \"κραταιώθητε\" ἀπὸ οἴνου, ἀλλ' \"εὐφράνθητε\". καὶ τὸ ἔλεός σου καταδιώξεταί με πάσας τὰς ἡμέρας τῆς ζωῆς μου. τὸ ἔλεός σου ὡς \"ἐλίπανας τὴν κεφαλήν μου\"· οὐ πρὸς ὀλίγον λιπαίνει μου τὴν κεφαλήν, ἀλλὰ ἀεί· ἐπεὶ πάρ εστίν μοι καὶ οὕτως αἰώνιος χριστὸς ἕκαστος τῶν χρισθέντων γίνεται. \"πάσας\" οὖν \"τὰς ἡμέρας τῆς ζωῆς μου\" διώκει με· οὐκ ἐᾷ με πόρρω αὐτοῦ γενέσθαι· παράμονον γάρ ἐστιν, ἐπεὶ πάρεστίν μοι, καὶ οὕτως αἰώνιος χριστὸς ἕκαςτος τῶν χρισθέντων γίνεται. οὐκέτι λοιπὸν κατασκηνοῖ καὶ οὐκ ἐπὶ μίαν ἢ δευτέραν, ἀλλ' ἐπὶ \"πάσας τὰς ἡμέρας τῆς ζωῆς μου\". \"ἡμέρας\" δὲ \"πάσας τῆς ζωῆς\" τοὺς φωτισμοὺς τῆς ψυχῆς ἐκλάμβανε ἀπὸ τοῦ ἡλίου τῆς δικαιοσύνης γενομένους. ψαλμὸς τῷ Δαυίδ· τῆς μιᾶς σαββάτων. κατάλληλον ἔχει τὴν προγραφήν· εἰς τὴν ἡμέραν γὰρ τὴν μίαν τῶν σαββάτων. \"μίαν σαββάτου\"· ἡ ὀγδοὰς ἡ ἑπομένη. αὕτη καὶ πρώτη σαββάτου ἐστίν. εἶτ', ἐπεὶ ἀρχή ἐστιν δῆθεν κύκλου ἑβδομάδος, καλεῖται καὶ ὀγδοάς· μέχρι γὰρ ἑβδομάδος περιγράφεται ἡ ἑβδομάς, μέχρι ἑβδόμης προσθήκης ἤτοι ἡμέρας ἢ μονάδος. ἡ δευτέρα ἄρχεται πάλιν ἀπὸ μονάδος. αὕτη ὁτὲ μὲν λέγεται πρώτη σαββάτου, τουτέστιν μετὰ τὸ σάββατον, ὁτὲ δὲ ὀγδοάς, ἵνα συναχθῶσιν αἱ δύο ἑβδομάδες. διδόντος τοῦ ἁγίου μέρος τοῖς ἑπτὰ καὶ τοῖς ὀκτὼ ὁ Ἰουδαῖος μόνον τὸ σάββατον ἔχει. οὐδὲ πρώτην σαββάτου ἔχουσιν οὐδὲ ὀγδοάδα, ὅλως οὐ θεωρήσαντες τὴν προτέραν ἑβδομάδα.","english":"The \"be intoxicated\" does not mean this—not \"be strengthened\" from wine—but \"be gladdened.\" And your mercy shall pursue me all the days of my life. Your mercy, as \"you have anointed my head with oil\"; he does not anoint my head for a little while, but always; since it is present with me, and in this way each of those anointed becomes an eternal christ. \"All,\" then, \"the days of my life\" it pursues me; it does not allow me to be far from it; for it is abiding, since it is present with me, and in this way each of those anointed becomes an eternal christ. No longer, then, does it dwell [only] and not for one or a second day, but for \"all the days of my life.\" And understand \"all the days of life\" as the illuminations of the soul that come from the sun of righteousness. A psalm to David; of the one of the sabbaths. It has a fitting superscription; for it is for the one day of the sabbaths. \"One of the sabbath\": the ogdoad that follows. This is also the first of the sabbath. Then, since it is ostensibly the beginning of a cycle of a week, it is also called the ogdoad; for the week is circumscribed up to the week, up to the seventh addition—that is, of a day or of a unit. The second begins again from the unit. This is sometimes called the first of the sabbath, that is, after the sabbath, and sometimes the ogdoad, so that the two weeks may be brought together. Since the Holy One gives a portion to the seven and to the eight, the Jew has only the sabbath. They have neither a first of the sabbath nor an ogdoad, having altogether not contemplated the former week.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"μόνος οὖν ὁ ἐκκλησιαστικὴν γνώμην ἔχων, ὁ κατὰ ἄλλην παραβολὴν τοῦ εὐαγγελίου \"προφέρων ἐκ τοῦ θησαυροῦ νέα καὶ παλαιά\", ἐκεῖνος ἔχει τὴν νέαν τοῦ σαββάτου. ὑπερβὰς τὴν πρώτην ἑβδομάδα ἤρξατο τῆς δε̣υ̣τέρας\n\nτῆς κατὰ τὸ εὐαγγέλιον. καὶ αὕτη ὀγδοὰς λέγεται ὡς πρὸς τὴν πρώτην ἑβδομάδα καὶ πρω´̣τη σαββάτων. οἱ πρῶτοι στίχοι τοῦ ψαλμοῦ καὶ κατὰ λέξιν κα̣ι`̣ νοητὸν δύνανται ἐκλαμβάνεσθαι. πλήρωμα δὲ τῆς γῆς τὸν κόσμον αὐτῆς ἐκλημπτέον· ὅ γε̣ εἶπεν Μωυσῆς· γενομένων γὰρ ἐπ' αὐτῆς φυτῶν καὶ ζῴων εἴρηται ὅτι· \"συνετελέσθη ὁ κόσμος τοῦ οὐρανοῦ καὶ τῆς γῆς. καὶ συνετέλεσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ\". καὶ ἐπὶ ῥητοῦ λαμβάνομεν, ὅτι οἱ καρποὶ καὶ τὰ ζῷα πλήρωμά ἐστιν γῆς. καὶ ὁ ἀπόστολος παιδεύει λέγων· συμβουλεύων γὰρ τοῖς ἀπὸ ἐθνῶν πιστεύσασιν καὶ τοῖς Ἰουδαίοις μὴ δεισιδαιμονεῖν περὶ τὰς τροφὰς λέγει· \"πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀποκρίνοντες· τοῦ γὰρ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς\". κρέα δὲ μάλιστα ἐν τοῖς μακέλλοις πιπράσκεται, ἀλλὰ καὶ τὰ ἄλλα ὤνια τὰ πρὸς τροφὴν συντελοῦντα. τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς, ἡ οἰκουμένη καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ. καὶ πρότερον εἶπον, ὅτι διῃρέθη ἡ γῆ ὡς τὸ μὲν αὐτῆς γεωργήσιμον εἶναι, τὸ δὲ πρὸς οἴκησιν ἐπιτηδείως ἔχον. τὸ πρὸς οἴκησιν οὖν ἔχον τὴν ἑτοιμασίαν οἰκουμένη καλεῖται, τὸ δὲ πρὸς γεωργίαν καὶ τὰ ἄλλα γῆ. ἀμφοτέρων οὖν ποιητής ἐστιν ὁ θεός· πῶς γὰρ αὐτοῦ ἦν ταῦτα, εἰ μὴ αὐτὸς αὐτὰ πεποιήκει; \"τοῦ κυρίου\" οὖν \"ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς\". κατὰ κοινοῦ λάμβανε τό·","english":"Only the one who has an ecclesiastical mind, who according to another parable of the gospel \"brings forth from his treasure new and old,\" that one has the new of the Sabbath. Having passed over the first week, he began the second, the one according to the gospel. And this is called an ogdoad in relation to the first week, and the first of Sabbaths. The first verses of the psalm can be understood both according to the letter and according to the spiritual meaning. And \"the fullness of the earth\" must be taken as its world; at any rate, what Moses said: for when plants and living creatures had come to be upon it, it was said that \"the world of heaven and earth was completed, and God completed his works on the sixth day.\" And in the literal sense we take it that the fruits and the living creatures are the fullness of the earth. And the apostle teaches, saying—for advising those who have believed from the Gentiles and the Jews not to be superstitious about foods, he says: \"Eat everything sold in the market, asking no question; for the earth is the Lord's and its fullness.\" And meats especially are sold in the markets, but also the other wares that contribute to food. \"The earth is the Lord's and its fullness, the inhabited world and all who dwell in it.\" And I said earlier that the earth was divided, so that one part of it is arable, and another part is suited for habitation. The part suited for habitation, then, is called the inhabited world, while the part for farming and other uses is called earth. God, then, is the maker of both; for how could these things be his, if he had not made them himself? \"The earth,\" then, \"is the Lord's and its fullness.\" Take the \"of the Lord\" as common to both.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"αὐτὸς ἐπὶ θαλασσῶν ἐθεμελίωσεν αὐτὴν καὶ ἐπὶ ποταμῶν ἑτοίμασεν αὐτήν. ἤτοι τὴν γῆν ἢ τὴν οἰκουμένην. ἡ οἰκουμένη δὲ καὶ γῆ ἐστιν. ἴσον ἐστὶν τὸ λεγόμενον ἐνταῦθα τῷ εἰρημένῳ οὕτω· \"τῷ στερεώσαντι τὴν γῆν ἐπὶ τὸ ὕδωρ\", καὶ ὑπὸ τοῦ Ἰώβ· \"κρεμάζων γῆν ἐπ' οὐδενός\"· εἰ γὰρ ἐν θαλάσσῃ τεθεμελίωται, οὐκ ἔχει θεμέλιον σκληρὸν καὶ ἀντίτυπον, ἀλλ' ἐν τοῖς ὕδασι ἔχει τὸ κρεμάσθαι. καὶ πᾶν μὲν ὕδωρ ἀντερίζον ἔδαφος ἔχει. ἐπειδὴ δὲ ἡ θάλασσα ἔχει ὑποκείμενον ἔδαφος, πάντως κἀκεῖνο δεῖ ἔχειν τι ὑποκείμενον. οὐκ εὑρίσκεται δὲ ἄλλο ἢ τὸ ὑγρόν. διὰ τοῦτο λέγει ἐπὶ θαλασσῶν τεθεμελιῶσθαι τὴν γῆν. αὐτὴ πρὸς ἑαυτὴν συνστρεφομένη κρατεῖ ἑαυτήν. οὐκ ἔδαφος ἀντερίζον σκληρὸν ἐᾷ αὐτὴν οὕτω τετάχθαι, ἀλλὰ αὐτὴ περὶ ἑαυτὴν στρέφεται. ἀμέλει γοῦν καὶ Ἑλλήνων οἱ λόγοι λέγουσιν, ὅτι εὐθεῖαι πεμπόμεναι ἀπὸ τοῦ κύκλου –εὐθεῖαι δὲ οὐκ αἰσθηταί, ἀλλὰ λόγῳ θεωρεῖται– διακρατοῦσιν αὐτὴν ἐν τῷ μεσαιτάτῳ. καὶ τοῦτό ἐστιν τὸ ἐπὶ μηδενὸς αὐτὴν κρεμάσθαι. ἐστὶν δὲ τοῦτο τὸ βούλημα τοῦ θεοῦ· \"ἐθεμελίωσας\" γὰρ \"τὴν γῆν ἐπὶ τὴν ἀσφάλειαν αὐτῆς, οὐ κινηθήσεται εἰς τὸν αἰῶνα τοῦ αἰῶνος\"· πῶς γὰρ οἷόν τε κλιθῆναι τὴν οὕτω ψήφῳ θεοῦ τὴν ἕδραν εἰληφυῖαν; ἐπεὶ τοίνυν ἐπὶ θαλάσσης ἡ γῆ τεθεμελίωται, μέρος δὲ τῆς γῆς ἡ οἰκουμένη ἐστίν, καὶ αὐτὴ εἰκότως ἐν ταύτῃ τὴν ἕδραν ἔχει τῇ ὑγρᾷ οὐσίᾳ. καὶ λέγει ἐπὶ ποταμῶν αὐτὴν ἡτοιμάσθαι· οὐκ ἐπὶ ποταμῶν τεθεμελιῶσθαι, ἀλλ' ἡτοιμάσθαι·","english":"He himself founded it upon the seas and prepared it upon the rivers—either the earth or the inhabited world. The inhabited world is also earth. What is said here is equivalent to what was spoken thus: \"to him who established the earth upon the water,\" and by Job: \"hanging the earth upon nothing.\" For if it has been founded in the sea, it does not have a hard and resistant foundation, but in the waters it has its hanging. And every water has a resisting floor beneath it. Since the sea has a floor lying beneath it, that too must certainly have something lying beneath it. But nothing else is found except the moist. Therefore he says that the earth has been founded upon the seas. It, being drawn together toward itself, holds itself. It does not allow a hard resisting floor to arrange it thus, but it turns around itself. At any rate, the accounts of the Greeks also say that straight lines sent from the circle—straight lines not perceptible, but contemplated by reason—hold it fast in the very middle. And this is what it means for it to hang upon nothing. And this is the will of God: for \"you founded the earth upon its firmness; it shall not be moved for ever and ever.\" For how could it be possible for that which has received its seat by the vote of God to incline? Since, therefore, the earth has been founded upon the sea, and the inhabited world is a part of the earth, it reasonably has its seat in this moist substance. And he says that it has been prepared upon the rivers—not founded upon the rivers, but prepared.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"οὐ γὰρ οἷόν τε εἰπεῖν, ὅτι καὶ ἐν τῇ θαλάσσῃ τὸν θεμέλιον ἔχει καὶ ἐν τοῖς ποταμοῖς, ἀλλὰ αὐτὴ μὲν τεθεμελίωται ἐπὶ τῆς θαλάττης ἡτοιμασμένη τοῖς ποταμοῖς, ἵν' ἐν αὐτῇ ὥσπερ πηγαί τινες καὶ πίδακες ῥέοντες ὠφελήσουσιν αὐτήν. τὰ τοιαῦτα σώματα ἐὰν μὴ ἔχῃ παρεσπαρμένον ὕδωρ ᾧ δύναται διακρατεῖσθαι, ψήγματα γίνεται. καὶ ταῦτα μὲν πρὸς τὸ ῥητόν. ἐπειδὴ δὲ τὰ ἑξῆς οὐκέτι ἱστορικῶς δύναται ληφθῆναι· \"τίς\" γὰρ \"ἀναβήσεται εἰς τὸ ὄρος τοῦ κυρίου καὶ τίς στή67 σεται ἐν τόπῳ ἁγίῳ αὐτοῦ\"; δέον εἰπεῖν τὴν ὁδὸν τῆς ἀνόδου καὶ τὴν ἕδραν τῆς στάσεως, οὐδὲν τοιοῦτο εἶπεν, ἀλλὰ ἡ ἀπόκρισις γίνεται πρὸς τὸν ἐρωτήσαντα· \"τίς ὁ ἀναβαίνων καὶ τίς ὁ ἑστηκώς\"; οὕτως· \"ἀθῷός\" ἐστιν \"χερσὶν καὶ καθαρὸς τῇ καρδίᾳ\". τὸ ἀθῷον εἶναι ταῖς χερσὶν τὸ καθαρὸν εἶναι ταῖς πράξεσιν σημαίνει. εἶτα λέγει χαρακτῆρα θεῖον· \"ἀθῶος χερσὶν καὶ καθαρὸς τῇ καρδίᾳ, ὃς οὐκ ἔλαβεν ἐπὶ ματαίῳ τὴν ψυχὴν αὐτοῦ\". διττῶς δὲ τοῦτο νοεῖται. \"ἐπὶ ματαίῳ\" λαμβάνει τὴν ψυχὴν ἑαυτοῦ ὁ μάταια διανοούμενος καὶ αἱρούμενος καὶ πράττων· πολλαχοῦ γὰρ ταῦτα τὰ μὴ σπουδαῖα, τὰ αἰσθητά, τὰ πρόσκαιρα τῷ ὀνόματι τῶν","english":"For it is not possible to say that it has its foundation both in the sea and in the rivers, but it has itself been founded upon the sea, prepared for the rivers, so that in it, as it were, certain springs and fountains flowing will benefit it. Such bodies, if they do not have water scattered through them by which they can be held together, become dust. And this much pertains to the literal sense. But since what follows can no longer be taken historically—for \"who will ascend to the mountain of the Lord, and who will stand in his holy place?\"—when he ought to have stated the way of the ascent and the seat of the standing, he said nothing of the kind, but the answer is given to the one who asked: \"Who is he who ascends, and who is he who stands?\" Thus: \"He who is innocent in hands and pure in heart.\" To be innocent in hands means to be pure in actions. Then he states the divine mark: \"Innocent in hands and pure in heart, who did not take his soul in vain.\" This is understood in two ways. He takes his soul \"in vain\" who thinks, chooses, and does vain things; for in many places these things—the trivial, the perceptible, the temporary—by the name of","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"ματαίων σημαίνεται· ὡς ἐὰν λέγῃ· \"καὶ γνώσῃ ὅπου ἦσθα, ὅτε ἐπεποίθεις ἐπὶ τοῖς ματαίοις\", ἐπὶ τοῖς προσκαίροις. δύναται καὶ αὐτὰ τὰ ἁμαρτήματα. \"ἐπὶ ματαίῳ\" αὐτὴν ἔλαβεν ὁ ἐγειρόμενος τὸ πρωὶ καὶ πίνων τὸν οἶνον καὶ μένων τὸ ὀψὲ ὥστε ὑπὸ τοῦ οἴνου συνκαίεσθαι· \"οὐαὶ\" γὰρ \"οἱ ἐγειρόμενοι τὸ πρωὶ καὶ τὸ σίκερα διώκοντες καὶ μένοντες τὸ ὀψέ· ὁ δὲ οἶνος αὐτοὺς συνκαύσει\". ἄλλως πάλιν σπουδὴν ἔχουσιν ἐξ ἕω ἀνίστασθαι καὶ σπεύδειν ἐπὶ δικαστήρια, οἷς παρέπεται τὸ ἀδικεῖν. οὗτος \"ἐπὶ ματαίῳ τὴν ψυχὴν αὐτοῦ ἔλαβεν\". συνᾴδει καὶ τὸ ἐν Ἰσαίᾳ λεγόμενον πρός τινας· \"ματαία ἡ ἰσχὺς τοῦ πνεύματος ὑμῶν\". ὧδε πνεῦμα ἡ γνώμη. παραπλησίως τοῦτο καὶ τῷ εἰρημένῳ περὶ τῆς παρθένου, ὅτι ὥσπερ σώματι, οὕτω καὶ πνεύματι ἁγία ἐστίν, γνώμῃ καὶ νῷ. \"ματαία\" οὖν \"ἡ ἰσχὺς τοῦ πνεύματος ὑμῶν\". ἐάν τις οὖν τὸν νοῦν αὐτοῦ καὶ τὴν γνώμην ὀδυνᾶται ταῖς \"βιωτικαῖς φροντίσεσιν\" εἰς τὰ μάταια, ματαίαν τὴν ἰσχὺν ἔχει. τὴν τοῦ νοεῖν δύναμιν εἰς τὰ μάταια ἀναλίσκουσιν. ἔστιν γοῦν ἰδεῖν τοὺς τοιούτους καὶ κακουργοτέρους. πάνυ ὅλην τὴν ἰσχὺν τοῦ νοῦ εἰς ταῦτα ἀναλίσκουσιν. δευτέρα ἀπόδοσις εἰς τό· \"ὃς οὐκ ἔλαβεν ἐπὶ ματαίῳ τὴν ψυχὴν αὐτοῦ\"· κατεσκεύασεν ὁ θεὸς τὸν ἄνθρωπον λογικόν, οὐχ ἵνα μόνον ἔχῃ λογισμὸν καὶ μηδὲν κατ' αὐτὸν πράττῃ· διὰ τοῦτο γὰρ τὸν λογικὸν πεποίηκεν, ἵνα δέχηται ἀρετὴν καὶ ἐνεργῇ αὐτήν. \"ἐπὶ ματαίῳ τὴν ψυχὴν ἑαυτοῦ ἔλαβεν\" οὐ θεοῦ οὕτως αὐτὴν δεδωκότος, ἀλλὰ αὐτοῦ οὕτως αὐτὴν εἰληφότος. ὡς εἴ τις λέγοι οἷον·","english":"is signified by “vanities”; as when he says, “and you shall know where you were, when you trusted in vanities,” that is, in things temporary. It can also mean sins themselves. “In vain” did the one who rises early and drinks wine and stays until late take it, so as to be set on fire by the wine; for “woe to those who rise early and pursue strong drink and stay until late; the wine will set them on fire.” In another way again, they are eager to rise from dawn and to hasten to the courts, which are attended by wrongdoing. This man “took his soul in vain.” What is said in Isaiah to certain people is in harmony with this: “the strength of your spirit is vain.” Here “spirit” means the mind. Similarly also with what is said about the virgin, that just as in body, so also in spirit she is holy, in mind and understanding. “Vain,” then, “is the strength of your spirit.” If, then, someone distresses his mind and his thought with “worldly cares” toward vain things, he has a vain strength. They expend the power of understanding on vain things. At any rate, one can see such people, and even more wicked ones. They expend the entire strength of their mind on these things. A second rendering of “who did not take his soul in vain”: God made man rational, not so that he might only have reason and do nothing according to it; for this is why he made him rational, that he might receive virtue and put it into practice. “He took his soul in vain,” not because God gave it so, but because he himself took it so. As if someone were to say, for instance:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"πεποίηκεν ἐκ ψυχῆς καὶ σώμα τος τὸν ἄνθρωπον, καί εἰσίν τινα τῆς ψυχῆς κινήματα, εἰσὶν δὲ καὶ τοῦ σώματος. ἔχομεν ἐνέργειαν μελῶν τὸ βαδίζ̣ειν̣, τὸ διὰ χειρῶν τι ποιεῖν, τὸ ὁρᾶν. ἐάν τις οὖν, φέρε, πόδας ἔχων μηδέποτε βαδίζῃ, τρόπον τινὰ \"ἐπὶ ματαίῳ\" τοὺς πόδας ἔχει. καὶ πρὸς ἀναγωγὴν δέ· τὰ ἑξῆς τῶν προτέρων στίχων βιάζεται καὶ αὐτοὺς ἀναγαγεῖν. \"τοῦ κυρίου\" ἐστὶν \"ἡ γῆ\" ἐκείνη \"ἡ καρδία ἡ καλὴ καὶ ἀγαθὴ\" ἡ δεξαμένη ὃν ἔβαλεν Ἰησοῦς σπόρον καὶ ἑκατονταπλασίω ἐκαρποφόρησεν ἢ εἰς ἑκατὸν καὶ ἑξήκοντα καὶ τριάκοντα. πολλάκις εἶπον, ὅτι τὰ νοητὰ δύναται κατὰ πλείονας ἐπινοίας τὰ αὐτὰ λαμβάνεσθαι, ὅτε ἔλεγον τὴν ψυχὴν λέγε68 σθαι καὶ πρόβατον καὶ φυτόν. ἐνταῦθα οὖν ἡ αὐτὴ γῆ καὶ γῆ ἐστιν καὶ οἰκουμένη. ὅταν οὖν καρποφορῇ τὰς πρακτικὰς ἀρετάς, γῆ ἐστιν πλήρωμα ἔχουσα. ὅταν δὲ τὰ θεῖα χαρίσματα ἔχῃ τοῦ πνεύματος, οἰκουμένη ἐστὶν ἔχουσα τοὺς κατοικοῦντας. οὔκ ἐστιν ἔρημος· οὐ γὰρ εἴρηκεν· \"δεῦτε καὶ ἐνκαταλείψωμεν αὐτήν\", ὡς τῇ διαβαλλομένῃ οἰκουμένῃ εἴρηται. αὕτη δέ ἐστιν ἡ τῶν Ἰουδαίων συναγωγή. τοῦτο δὲ παρατείνει καὶ εἰς πᾶσαν ψυχὴν ἔχουσαν μὲν πρότερον τὸ οἰκεῖσθαι, παρ' ἰδίαν δὲ αἰτίαν ἐνκαταλειπομένην. συνάπτεται οὖν τούτοις τό· \"αὐτὸς ἐπὶ θαλασσῶν ἐθεμελίωσεν αὐτήν\". θάλασσα καὶ θάλασσαι ὁ περὶ γῆν τόπος ὀνομά ζεται καὶ ἡ κατάστασις τῶν ἐνταῦθα διαγόντων. ἐν τρικυμίαις καὶ ἐν ἁλμυρότητι ἐχούσης τὸ εἶναι, τὴν οἴκησιν λέγω, ἐπὶ τούτων τῶν θαλασσῶν ἐθεμελίωσεν. αὕτη δὲ ἡ θάλασσα λαμβάνει τὴν Ἰησοῦ σαγήνην, ἵνα ἐξ αὐτῆς ἀγρευθῶσιν καλὰ ζῷα, οἱ σπουδαῖοι.","english":"He made man out of soul and body, and there are certain movements of the soul, and there are also those of the body. We have as the activity of our members the act of walking, of doing something with the hands, of seeing. If, then, someone who has feet never walks, in a certain way he has his feet “in vain.” And for the sake of spiritual interpretation: the verses that follow force us to interpret the preceding ones spiritually too. “The earth” is “the Lord’s”—that is, “the heart that is good and noble,” which received the seed that Jesus sowed and bore fruit a hundredfold, or a hundred and sixty and thirty. I have often said that intelligible things can be understood in many senses, as when I said that the soul is called both a sheep and a plant. Here, then, the same thing is both “earth” and “world.” When it bears the fruits of the practical virtues, it is “earth,” having fullness; but when it has the divine gifts of the Spirit, it is “world,” having inhabitants. It is not deserted; for it has not been said, “Come, let us forsake it,” as was said of the world that is slandered. And this is the synagogue of the Jews. But this extends also to every soul that formerly had inhabitants but is forsaken for its own reason. Joined to these things, then, is: “He founded it upon the seas.” “Sea” and “seas” is the name for the region around the earth and for the condition of those who live here. Since it has its existence in tempests and in saltiness—I mean the dwelling—he founded it upon these seas. And this sea receives the net of Jesus, so that noble creatures, the earnest, may be caught from it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"ἐὰν δὲ οἱ τῆς ἀρετῆς φίλοι οὗτοι οἱ θηρευόμενοι, ἄλλως λέγονται θηρεύεσθαι ἐκ τῆς θαλάσσης, ἵν' ἐκτὸς αὐτῆς γένωνται, καὶ ἄλλως ἐπὶ τῆς θαλάττης τεθεμελιῶσθαι· ὧδε γὰρ θεμελιοῦνται, ἵν' \"ἐν ἀγάπῃ τεθεμελιωμένοι καὶ ῥεριζωμένοι\" ἀναφανῶσιν. \"καὶ ἐπὶ τῶν ποταμῶν\" τῶν ῥεόντων ἐκ τῆς κοιλίας τοῦ τὸ πνεῦμα ἔχοντος ἑτοιμάζονται, ἵνα δέχωνται τοὺς ποταμοὺς τούτους τοὺς ἐκ τῆς κοιλίας ἑκάστου τῶν πιςτῶν ῥέοντας. εἰσὶν δὲ τὰ διάφορα τοῦ πνεύματος χαρίσματα οἱ ποταμοί. πρὸς τὸν ἀνακρινόμενον μαθεῖν θέλοντα· \"τίς ἐστιν ὁ ἀναβαίνων εἰς τὸ ὄρος τοῦ κυρίου καὶ ἱστάμενος εἰς τὸν τόπον τὸν ἅγιον\"; ἀπόκρισις φέρεται· \"ζητεῖς τίς ἐστιν ὁ ἀναβαίνων καὶ ἱστάμενος; ὁ ταῖς χερσὶν ἀθῷος καὶ καθαρὸς τῇ καρδίᾳ, ὁ μὴ λαβὼν τὴν ψυχὴν ἐπὶ ματαίῳ\"· οὗτός\n\nἐστιν ὁ ἀναβαίνων διὰ προκοπῆς. ἡ προκοπὴ δὲ ἄνοδός ἐστιν. ἡ στάσις ἡ ἐν τῷ τελείῳ. ὅταν τις γένηται \"τέλειος ὡς ὁ πατὴρ ὁ οὐράνιος\", ἔστη ἐν τῷ ἁγίῳ τόπῳ, εἰ μὴ ἄρα ὑπερβῇ τὴν ὅλην τοιαύτην κατάστασιν καὶ ἀρχὴν λάβῃ ἄλλης· διὸ καὶ ἐν ψαλμοῖς λέγεται· \"πάσης συντελείας εἶδον πέρας\". πολλὰ πέρατα ἔστιν, ὡς ἔχει ἐπὶ μαθήσεως γραμμάτων. συντελεῖταί τις ἐν τῇ γνώσει τῶν χαρακτήρων, καὶ ἄρχεται συλλαβῶν, καὶ πάλιν ἐκείνων τέλος ἀπολαβόντων ἀ´̣λ̣λ̣η̣ ἀρχὴ γίνεται. κύκλου οὐκ ἔστιν λαβεῖν οὔτε ἀρχὴν οὔτε τέλος. ἐὰν οὖν ἀπὸ σημείου ἐπιστήσῃ ἀρχὴν τοῦ κύκλου, καὶ συντελέσεις τὸν ὅλον κύκλον. εἰς τὴν ἀρχὴν πάλιν ἔρχεται, ὡς ἔχει ἐπὶ τοῦ ἡλίου. ἐν τοῖς τοιούτοις τέλεσιν ἀεὶ κατὰ τῶν αὐτῶν φέρεται.","english":"But if these friends of virtue, the ones being hunted, are said in one sense to be hunted from the sea, so that they may be outside it, and in another sense to be founded upon the sea—for here they are founded so that they may appear \"founded and rooted in love.\" \"And by the rivers\" that flow from the belly of the one who has the Spirit, they are prepared, so that they may receive these rivers that flow from the belly of each of the faithful. And the diverse gifts of the Spirit are the rivers. To the one who asks and wishes to learn: \"Who is the one who ascends to the mountain of the Lord and stands in his holy place?\" the answer is given: \"You ask who is the one who ascends and stands? The one who is innocent in his hands and pure in heart, the one who has not taken his soul in vain\"—this is the one who ascends through progress. And progress is an ascent. Standing is in the perfect. When someone becomes \"perfect as the heavenly Father,\" he has stood in the holy place, unless perhaps he surpasses this whole condition and receives the beginning of another; therefore it is also said in the Psalms: \"I have seen the end of every completion.\" There are many ends, as is the case with the learning of letters. One is completed in the knowledge of characters, and begins syllables, and again when those have received their end, another beginning comes. It is not possible to grasp either a beginning or an end of a circle. If, then, you set a point as the beginning of the circle, you will also complete the whole circle. It comes again to the beginning, as is the case with the sun. In such ends it is always carried on concerning the same things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Ἰουδαῖοι οὖν ἴσως τὸ \"ἀναβῆναι εἰς τὸ ὄρος\" τὸ εἰς τὸν ναὸν ἀναβῆναι λέγουσιν καὶ στῆναι ἐν αὐτῷ. τὰ ἑξῆς δὲ ἐπισυναπτόμενα εἴργει ταύτης τῆς διανοίας. 3–4 τίς ἀναβήσεται εἰς τὸ ὄρος τοῦ κυρίου καὶ τίς στήσεται ἐν τόπῳ ἁγίῳ αὐτοῦ; ἀθῷος χερσὶν καὶ καθαρὸς τῇ καρ69 δίᾳ, ὃς οὐκ ἔλαβεν ἐπὶ ματαίῳ τὴν ψυχὴν αὐτοῦ καὶ οὐκ ὤμοσεν ἐπὶ ματαίῳ τῷ πλησίον. ἐν τῇ δεκαλόγῳ κεῖται· \"οὐ λήμψῃ τὸ ὄνομα κυρίου τοῦ θεοῦ ἐπὶ ματαίῳ· οὐ μὴ γὰρ καθαρίσῃ κύριος τὸν λαμβάνοντα τὸ ὄνομα αὐτοῦ ἐπὶ ματαίῳ\". τοῦτο καὶ εἰσωτερικῶς καὶ τελείως καὶ εἰσαγωγικῶς καὶ καταλλήλως τοῖς ἀρχομένοις ἐκλαβεῖν δεῖ. κυρίως ὁ νέος ὁ ἕτοιμος ὢν πρὸς τὸ δέξασθαι τοὺς τοῦ θεοῦ νόμους \"οὐκ ὀμνύει ὅλως\"· διὸ οὐ λαμβάνει ἐπὶ ματαίῳ τὸ ὄνομα κυρίου. ἐπ' οὐδενὶ ματαίῳ παραλαμβάνει αὐτὸ ἀρκούμενος τῷ \"ναὶ ναὶ\" καὶ τῷ \"οὒ οὔ\". δυνατὸν δὲ πρὸς τοὺς εἰσαγομένους τοῦτο εἰπεῖν· οὐ δεῖ ψευδῶς ὀμνύναι· ὁ γὰρ ψευδῶς ὀνομάζων τὸ ὄνομα κυρίου, ὅσον εἰς αὐτὸν ἧκεν, ἐπὶ ματαίῳ αὐτὸ ἔλαβεν· δυνάμενος γὰρ ἀποδεῖξαι καὶ πίστιν τῷ ἀμφισβητουμένῳ δοῦναι χωρὶς ὅρκου ῥᾳδίως ἐπὶ τὸν ὅρκον καταφέρεται. ταύτην τὴν διὰ ὅρκου πίστιν ἀναπόδεικτον λέγουσιν. καὶ οἱ ἔξω νόμοι, ὅτε μὴ οἷόν τε ἦν ἀποδεῖξαι, μὴ διὰ γραμμάτων, μὴ διὰ μαρτύρων–τότε καὶ οὐχ ἑαυτὸν ἐπιρίπτει εἰς τὸ ὀμόσαι, ἀλλ' οἱ δικάζοντες πᾶσαν ἀπόδειξιν θελήσαντες εὑρεῖν καὶ μὴ εὑρόντες εἰς τελευταίαν ταύτην καταφεύγουσιν. \"ὃς οὐκ ἔλαβεν ἐπὶ ματαίῳ τὴν ψυχὴν αὐτοῦ\". καὶ εὐθέως συνῆψεν· \"οὐδὲ ὤμοσεν ἐπὶ δόλῳ\"· πᾶς γὰρ ἐφίορκος \"ἐπὶ δόλῳ\" ὀμνύει· μὴ γὰρ νομίζει μὴ ἐφιορκεῖν.","english":"Jews, then, perhaps say that \"to go up to the mountain\" means to go up to the temple and stand in it. But what follows, joined on next, rules out this interpretation. 3–4 \"Who shall go up to the mountain of the Lord, and 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 in vain to his neighbor.\" It stands in the Decalogue: \"You shall not take the name of the Lord your God in vain; for the Lord will certainly not cleanse the one who takes his name in vain.\" This must be understood both inwardly and perfectly and in an introductory way and as suited to beginners. Properly, the new man, who is ready to receive the laws of God, \"does not swear at all\"; therefore he does not take the name of the Lord in vain. He does not take it up for any vain thing, being content with \"yes yes\" and \"no no.\" But one can say this to those being introduced: one must not swear falsely; for the one who falsely names the name of the Lord, as far as it depends on him, has taken it in vain; for when he could prove and give assurance to what is disputed without an oath, he readily has recourse to the oath. This assurance by oath they call undemonstrated. And the external laws, when it was not possible to prove something, neither by documents nor by witnesses—then he does not throw himself into swearing, but the judges, having wished to find every proof and not finding it, flee to this as a last resort. \"Who has not taken his soul in vain.\" And immediately he joined on: \"nor sworn with deceit\"; for everyone who swears falsely swears \"with deceit\"; for let him not think that he is not swearing falsely.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"σπανίως γίνεται κατὰ ἄγνοιαν. πολλάκις τις ἐπιλαθόμενος ὄμνυσιν, καὶ πάλιν ἔχει ἔνκλημα, ὡς ἐπὶ τῶν ἀκουσίων ἁμαρτημάτων. λέγω· τινὲς οὐκ αἰτιῶνται τοὺς μεθύοντας λέγοντας ἃ μὴ δεῖ, καὶ πράττοντας ἃ οὐ χρῆ, λέγοντες ὅτι ἀκουσία ἐστὶν ἡ μέθη παρ' ἧς ταῦτα ἃ αἰτιῶνται, τὰ μετὰ μέθην γινόμενα· ἀλλ' αὐτὴ ἡ μέθη ἑκούσιός ἐστιν· ἔδει γὰρ μὴ μεθυσθῆναι. οὗτος λήμψεται εὐλογίαν παρὰ κυρίου. διαγράψας τίς ἐστιν ὁ ἀναβαίνων εἰς τὸ ὄρος καὶ ἱστάμενος ἐν τόπῳ ἁγίῳ, καὶ τὸ ἑπόμενον τῷ τοιούτῳ λέγει· κατὰ τὸν ἀναβάντα ἐστὶν ἐν τῷ ὄρει τοῦ θεοῦ καὶ στάντα ἐν τόπῳ ἁγίῳ. καὶ μετὰ τὴν ἀνάβασιν τοῦ ὄρους, ἵνα ᾖν ἡ ἀκρώρεια τοῦ ὄρους ὁ τόπος ὁ ἅγιος, λέγει ὅτι \"λήμψεται οὗτος εὐλογίαν παρὰ κυρίου\", \"εὐλογίαν πνευματικὴν τὴν ἐν τοῖς ἐπουρανίοις\"· λέγεται γάρ· \"καὶ γὰρ εὐλογίας δώσει ὁ νομοθετῶν\". δίδωσιν δὲ ὁ νομοθετῶν οὐ τοῖς παραβαίνουσιν τὸν νόμον, ἀλλὰ τοῖς εἰς ἔργον αὐτὸν μεταβάλλουσιν. καὶ πάλιν· \"ἰδοὺ οὕτως\", φησίν, \"εὐλογηθήσεται ὁ ἄνθρωπος ὁ φοβούμενος τὸν κύριον\". αἰτία τῆς εὐλογίας ἡ εὐλάβειά ἐστιν, ὁ φόβος ὁ πρὸς τὸν κύριον· διὸ λέγεται· \"εὐλογήσαι σε κύριος ἐκ Σιών\". εἰ ἐκ τῆς Σιὼν εὐλογεῖ ὁ θεὸς τὸν τοιοῦτον, διὰ ἀρετὴν προλαβοῦσαν καὶ φρόνησιν ὀρθὴν αὐτῷ ὀρέγει τὴν εὐλογίαν. ἴδε, τὸν σπουδαῖον, τὸν ἀ70 θῷον ταῖς χερσὶν καὶ καθαρὸν τῇ καρδίᾳ, μὴ λαβόντα ἐπὶ ματαίῳ τὴν ψυχὴν αὐτοῦ, οὐδὲ \"ὤμοσεν τῷ πλησίον αὐτοῦ ἐπὶ δόλῳ\", λέγει λήμψεσθαι εὐλογίαν παρὰ κυρίου· οὐ παρὰ τοῦ τυχόντος αὐτὴν λαμβάνει· εἰσὶν γὰρ καὶ ἄνθρωποι ἀλλήλους εὐλογοῦντες καὶ ἑαυτοὺς εὐλογοῦντες,","english":"Rarely does this happen through ignorance. Often someone who has forgotten swears an oath, and then again is held liable, as in the case of involuntary sins. I say: some do not blame those who are drunk for saying what they should not and doing what they ought not, saying that drunkenness is involuntary, from which come the things they are blamed for—the things done after drinking; but drunkenness itself is voluntary, for one ought not to have become drunk. \"This one shall receive a blessing from the Lord.\" Having described who it is that goes up to the mountain and stands in a holy place, he also says what follows for such a person: it is in accordance with the one who has gone up on the mountain of God and stood in a holy place. And after the ascent of the mountain, so that the summit of the mountain may be the holy place, he says that \"this one shall receive a blessing from the Lord,\" \"a spiritual blessing in the heavenly places\"; for it is said: \"For the lawgiver will also give blessings.\" And the lawgiver gives not to those who transgress the law, but to those who turn it into action. And again: \"Behold, thus,\" he says, \"shall the man who fears the Lord be blessed.\" The cause of the blessing is reverence, the fear toward the Lord; therefore it is said: \"May the Lord bless you out of Zion.\" If God blesses such a person out of Zion, it is because of virtue that preceded and right understanding that he extends the blessing to him. See, the earnest man, the one blameless in his hands and pure in heart, who has not taken his soul in vain, nor \"swore to his neighbor with deceit,\" he says will receive a blessing from the Lord; he does not receive it from just anyone; for there are also men who bless one another and bless themselves,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"τουτέστιν ἐπαινετὰ περὶ αὐτῶν λέγοντες. \"οὗτος\" οὖν \"παρὰ κυρίου λήμψεται\". παραπλήσιον ἐν ταῖς παροιμίαις φέρεται· \"εὐλογία κυρίου ἐπὶ κεφαλὴν δικαίου\". οὐχ ἑαυτῷ τὴν εὐλογίαν ὁ δίκαιος ἐπισπᾶται, οὐκ ἄνθρωποι αὐτὴν αὐτῷ νέμουσιν, ἀλλὰ κυρίου ἐστὶν ἡ εὐλογία ἐπὶ τὸν νοῦν αὐτοῦ καλούμενον ἀλληγορικῶς κεφαλήν. καὶ ἐλεημοσύνην παρὰ θεοῦ σωτῆρος αὐτοῦ. κἂν γὰρ ἔχῃ τις ἔργα τὰ φέροντα τὴν εὐλογίαν, ἐπεὶ μείζω ἐστὶν τῶν πραχθέντων ἡ εὐλογία, ὑπὲρ ἃ φρονοῦμεν δὲ καὶ ποιοῦμεν ὁ θεὸς χαρίζεται, διὰ τοῦτο καὶ ἐλεημοσύνης τῆς παρ' αὐτοῦ χρῄζει. καὶ ἐλεημοσύνην παρὰ θεοῦ σωτῆρος αὐτοῦ αὕτη ἡ γενεὰ ζητούντων αὐτόν. ἐπεὶ ἑνικῶς τὸ πύσμα γίνεται· \"τίς ἀναβήσεται καὶ τίς στήσεται\"; καὶ ἡ ἀπόκρισις ὡς περὶ ἑνός· \"ἀθῷος χερσὶν καὶ καθαρὸς τῇ καρδίᾳ\", οὐχ εἷς δέ ἐστιν μόνος ὁ πεφυκὼς τὴν ἀρετὴν κατορθοῖν, εὐθέως ἐπιφέρει· \"αὕτη ἡ γενεὰ ζητούντων αὐτόν\", γενεὰν λέγων πάντας τοὺς τῶν αὐτῶν κατορθωμάτων καὶ ἀρετῶν ἐνγεγενημένους. καὶ λύεται ἡμῖν εὐανγελικὸν ῥητὸν ἐκ τῆς θεωρίας ταύτης· ὁ σωτὴρ λέγει· \"πᾶν αἷμα δίκαιον ἐκκεχυμένον ἐπὶ τῆς γῆς ἐκδικηθήσεται ἀπὸ τῆς γενεᾶς ταύτης\". καὶ λέγει ὅτι \"ἀπὸ Ἅβελ τοῦ δικαίου\". ἐὰν τοὺς Ἰουδαίους δεικνὺς λέγῃ \"ἀπὸ τῆς γενεᾶς ταύτης\", οὐ δικαία ἡ ἐκδίκησις. ὁ Κάιν ἀπέκτεινεν τὸν Ἅβελ καὶ ἄλλοι ἄλλους πρὸ τῆς κλήσεως καὶ τῆς δόσεως τῆς χρονικῆς· ἀλλὰ λέγει ἀπὸ τῆς γενεᾶς τῆς τοιαύτης, ἀπὸ τῶν γεννωμένων διὰ τοιούτων ἔργων ἐκ τοῦ διαβόλου κατὰ τό· \"ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν\".","english":"That is, saying praiseworthy things about them. \"This one,\" then, \"will receive from the Lord.\" Something similar is brought forward in Proverbs: \"The blessing of the Lord is upon the head of the righteous.\" The righteous man does not draw the blessing upon himself, nor do men allot it to him, but the blessing is the Lord's upon his mind, which is allegorically called the head. And mercy from God his Savior. For even if someone has works that bring the blessing, since the blessing is greater than the things done, God grants beyond what we think and do; for this reason he also needs the mercy that comes from him. And \"mercy from God his Savior\"—this is the generation of those who seek him. Since the question is put in the singular: \"Who will ascend, and who will stand?\" and the answer is as concerning one: \"He who is innocent in hands and pure in heart,\" yet there is not only one man who is by nature able to achieve virtue, he immediately adds: \"This is the generation of those who seek him,\" calling a \"generation\" all those who have been born into the same achievements and virtues. And by this contemplation the Gospel saying is resolved for us: the Savior says, \"All righteous blood poured out upon the earth will be avenged from this generation.\" And he says, \"from Abel the righteous.\" If, pointing to the Jews, he says \"from this generation,\" the vengeance is not just. Cain killed Abel, and others killed others before the calling and the granting of the temporal—but he says \"from such a generation,\" from those born through such works from the devil, according to the text: \"You are from your father the devil, and you wish to do the desires of your father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"αἱ δὲ ἐπιθυμίαι ποιοῦσιν τέκνον διαβόλου. πάλιν οἱ τὰς αὐτὰς ἐπιθυμίας ἔχοντες μία γενεά. ἐστὶν οὕτω καὶ τό· \"γενεὰ εὐθείων εὐλογηθήσεται\". ζητούντων τὸ πρόσωπον τοῦ θεοῦ Ἰακώβ. πᾶς ὁ εὐχόμενος γνησίως ἐπιφάνειαν θεοῦ εὔχεται λαβεῖν, καὶ τοῦτό ἐστιν τὸ ζητεῖν τὸ πρόσωπον τοῦ θεοῦ. εὐχὴν γοῦν ἀναπέμπουσιν οἱ ἅγιοι λέγοντες· \"ἐπίφανον τὸ πρόσωπόν σου καὶ σωθησόμεθα\". δυνατὸν δὲ καὶ τοῦτο ὅτι· ἐλάβομεν τὴν ἐπιγραφὴν τοῦ ψαλμοῦ \"εἰς τὴν μίαν τῶν σαββάτων\", ἐλέγομεν δὲ τὴν ἀνάστασιν τοῦ σωτῆρος τὴν κυριακὴν καλουμένην ὁτὲ μὲν ὀγδοάδα ὁτὲ δὲ μίαν σαββάτου κατὰ διαφόρους ἐπινοίας. \"ζητοῦσιν τὸ πρόσωπον\" τοῦ μέλλοντος ἐπιδημῆσαι ἀκούσαντες ὅτι \"κλίνας οὐρανὸν καταβήσεται\", ὅτι \"σωτὴρ παραγίνεται\"· οἱ κήρυκες γὰρ τῆς ἀληθείας οἱ προτρέχοντες τοῦ ἐπιδημοῦντος ἀκούουσιν· \"εἴπατε τῇ θυγατρὶ Σιών· ἰδοὺ παραγίνεταί σοι σωτήρ\", καί· \"εἰπὸν ταῖς πόλεσιν Ἰούδα· ἰδοὺ ὁ θεὸς ἡμῶν μετὰ ἰσχύος ἔρχεται\", τοῦ πτερνίζοντος τὴν κακίαν, ἵνα μάθωμεν ὑπ' αὐτοῦ πατεῖν τοὺς ἀντιπάλους, τοὺς ἐνεργοῦντας τὴν κακίαν, \"τὸν ἐνεργοῦντα ἐν τοῖς υἱοῖς τῆς ἀπειθείας\". τέλος ἀπολαβούσης τῆς οἰκονομίας–\"ἔτι\" γὰρ \"λαλοῦντός σου ἐρεῖ· πάρειμι\"– εὐθέως ἡ ἄνοδος τοῦ σωτῆρος ἡ μετὰ τὴν ἐπιδημίαν σημαίνεται· διαψάλας γὰρ ὁ λόγος λέγει· \"ἄρατε πύλας, οἱ ἄρχοντες ὑμῶν\". οἱ ὑμῶν ἄρχοντες, ἄρατε τὰς πύλας. ἢ οὕτως· τὰς ὑμῶν πύλας, οἱ ἄρχοντες, ἄρατε, ὧν ἐπιστατεῖτε, ἃς φυλάττετε. \"καὶ ἐπάρθητε, πύλαι αἰώνιοι\". τὸ μέγεθος τοῦ μέλλοντος ἀνιέναι καὶ εἰσιέναι διὰ τῶν πυλῶν παριστὰς ὁ λόγος λέγει· \"καὶ ἐπάρθητε\".","english":"But the desires make a child of the devil. Again, those who have the same desires are one generation. So also is this: \"The generation of the upright will be blessed.\" Of those seeking the face of the God of Jacob. Everyone who prays sincerely prays to receive the manifestation of God, and this is what it means to seek the face of God. At any rate, the saints send up a prayer, saying: \"Manifest your face, and we shall be saved.\" It is also possible that, having received the inscription of the psalm \"for the one of the sabbaths,\" we were speaking of the resurrection of the Savior, called the Lord's day, sometimes an ogdoad and sometimes one of a sabbath, according to different conceptions. \"They seek the face\" of the one who is about to come, having heard that \"he will bow the heavens and come down,\" that \"a Savior is coming.\" For the heralds of the truth, who run ahead of the one who comes, hear: \"Say to the daughter of Zion: Behold, your Savior comes to you,\" and: \"Say to the cities of Judah: Behold, our God comes with might,\" of the one who trips up evil, so that we may learn from him to trample on the adversaries, those who work evil, \"the one who works in the sons of disobedience.\" When the dispensation has reached its end—for \"while you are still speaking, he will say: I am present\"—immediately the Savior's ascent after his coming is signified. For the word says, leaping across: \"Lift up the gates, you rulers.\" You rulers, lift up the gates. Or thus: lift up your gates, you rulers, over which you preside, which you guard. \"And be lifted up, eternal gates.\" The word, setting forth the greatness of the one who is about to go up and enter through the gates, says: \"And be lifted up.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"ὧδε μένουσαι οὐ χωρεῖτε αὐτοῦ τὴν ἔπαρσιν. δύναται καὶ τὸ ἆραι καὶ ἐπᾶραι σημαίνειν καὶ τὸ ἐκ μέσου αὐτὰς ποιῆσαι· οὐ γὰρ εἰσόδου χρῄζει ὁ τηλικοῦτός που βασιλεὺς ὤν. καὶ πάλιν· \"καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης\". οἱ προτρέχοντες ἄγγελοι τὸν σωτῆρα ἀναλαμβανόμενον ταῦτα λέγουσιν πρὸς τὰς ἄνω δυνάμεις, πρὸς τὰς διαιρούσας τὰς πύλας τὰς οὐρανίους. εἶτα πυνθάνονται ἐκεῖνοι· \"τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης\", ὃν προαγγέλλετε ἐπελεύσεσθαι, ᾧ δεῖ ἆραι τὰς πύλας καὶ ἐπᾶραι τὰς αἰωνίους–οὐ τὰς προσκαίρους–, τὰς ἀθανασίας; ἐγγὺς τούτῳ ὅμοιόν ἐστιν τὸ ἐν Ἰσαίᾳ οὕτω φερόμενον· \"τίς οὗτος ὁ παραγινόμενος ἐξ Ἐδέμ, ἐρύθρημα ἱματίων ἐκ\n\nΒυσόν; διὰ τί ἐρυθρὰ τὰ ἱμάτιά σου\"; πάλιν δὲ πυνθάνονται. εἰ καὶ τὸ σῶμα τοῦτο ἐκ νεκρῶν ἐγειρόμενον καὶ μάλιστα πρότερον τὸ τοῦ σωτῆρος οὐκ ἔχει τὰ ἰδιώματα τῆς σαρκὸς εἰς πνευματικὸν μεταβεβληκός, ἀλλὰ χάριτι τοῦ ἀνιόντος ἐφυλάχθη ἴχνη πρὸς ἐπίγνωσιν τοῦ πόθεν ἐστὶν τὸ ἀναβαῖνον. καὶ διὰ τοῦτο· \"ἐρύθρημα ἱματίων ἐκ Βυσόν\".","english":"Remaining here, you do not contain his exaltation. It is possible that both \"to take up\" and \"to exalt\" mean also \"to remove them from the midst\"; for he who is such a great king does not need an entrance. And again: \"And the king of glory shall enter in.\" The angels who run before, when the Savior is taken up, say these things to the powers above, to those who divide the heavenly gates. Then those others ask: \"Who is this king of glory,\" whom you announce as about to come, to whom it is necessary to take up the gates and exalt the eternal gates—not the temporary ones—the gates of immortality? Close to this is what is thus recorded in Isaiah: \"Who is this who comes from Edom, with redness of garments from\n\nByssus? Why are your garments red?\" And again they ask. Even if this body, being raised from the dead, and especially the Savior's body first, does not have the properties of the flesh, having been changed into a spiritual body, yet by the grace of the one ascending, traces were preserved for the recognition of whence is that which ascends. And for this reason: \"with redness of garments from Byssus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"καὶ ὥσπερ ἀναστὰς ἐκ νεκρῶν ἐπιφανεὶς τοῖς μαθηταῖς θέλων βεβαιῶσαι αὐτοὺς ὅτι αὐτὸ ὃ εἶχεν σῶμα ἀνέστη, ἔδειξεν τοὺς τύπους τῶν ἥλων, ἔδειξεν τὰς οὐλάς, οὐχ ὅτι οὐλὰς ἐκεῖνο ἔχει τὸ σῶμα–σκληροῦ γὰρ καὶ ἀντιτύπου ἐστὶν τὸ οὐλὰς φέρειν–, ἀλλ' ἵνα πληροφορήσῃ ὅτι αὐτός ἐστιν ὁ ἀναστάς, εἶτα, ἵνα μὴ ἐκ τοῦ σημείου τοῦ περὶ πληρο φορίας τῆς ἀναστάσεως κακῶς φρονήσουσιν περὶ ἀναστάσεως, ὡς πάλιν μετὰ ἀνάστασιν τὰ ἰδιώματα τοῦ φθαρτοῦ φέρειν τὸ ἐγειρόμενον σῶμα, \"θυρῶν κεκλεισμένων\" εἰσῆλθεν, οὕτω καὶ ὧδε ἀναλαμβανόμενος παραυτὰ τῆς ἀναλήμψεως ἔδειξεν τὰ ἰδιώματα τῆς σαρκός, οὐχ ἵνα ἀπομείνωσιν· οὐδὲ ἐκεῖνα ἃ ἔδειξεν, οἷον βεβρωκὼς καὶ τύπους ἥλων καὶ τῶν ἄλλων, ἔμεινεν αὐτὰ ἔχων. οὐχ ἵνα ἐσθίωμεν, ἔφαγεν μετὰ ἀνάστασιν, ἀλλ' ἵνα ἴδωσιν ὅτι αὐτὸς ὃν εἴρηκεν, αὐτὸς ἦν ὁ ἀναστάς. τοῦτο γοῦν ὁ Λουκᾶς λέγει· \"οἷς καὶ παρέστησεν ἑαυτὸν ζῶντα μετὰ τὸ παθεῖν ἀντὶ πολλῶν τεκμηρίων ὀπτανόμενος καὶ συναλιζόμενος\". θεώρει ὅτι καὶ διὰ τοῦ συναλίζεσθαι ζῶντα ἑαυτὸν μετὰ τὸ παθεῖν παρέστησεν. 7–8 ἄρατε πύλας, οἱ ἄρχοντες ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης. τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; πυνθάνονται· περὶ τίνος λέγεται τοῦτο ὅτι εἰσελεύσεται, ἵνα τὰς θύρας ἀνοίξωμεν αὐτῷ καὶ ἐπάρωμεν; λέγει· κύριος κραταιὸς καὶ δυνατός, κύριος δυνατὸς ἐν πολέμῳ. ἐξ ἔργων τὴν ἀπόκρισιν ποιεῖται. ὡς ἐν τῇ ἀρχῇ τῆς ἀναβάσεως ἐπὶ τὸ ὄρος τοῦ κυρίου· \"καὶ τίς στήσεται\", καὶ οὐκ ἐπηνέχθη \"ὅσδε\", ὅτι ὁ Ἀβραάμ, ὁ Ἰωάννης, ἀλλ'·","english":"And just as, having risen from the dead, he appeared to the disciples, wishing to confirm to them that it was the very body he had that rose, he showed the marks of the nails, he showed the scars—not that that body has scars (for it belongs to something hard and resistant to bear scars), but in order to assure them that it was he who had risen; then, so that from the sign concerning the assurance of the resurrection they might not think wrongly about the resurrection, supposing that the body raised again after the resurrection bears the peculiarities of the corruptible, he entered \"while the doors were closed.\" So too here, being taken up, he immediately showed the peculiarities of the flesh at the moment of his ascension, not so that they might remain; nor did those things which he showed—such as having eaten and the marks of the nails and the rest—remain with him. He ate after the resurrection not so that we might eat, but so that they might see that he whom he had spoken of was the very one who had risen. At any rate Luke says this: \"To whom he presented himself alive after his suffering, appearing to them by many proofs and eating with them.\" Observe that also by eating with them he presented himself alive after his suffering. 7–8 Lift up the gates, you rulers, and be lifted up, eternal gates, and the King of glory shall enter. Who is this King of glory? They ask; concerning whom is this said, that he shall enter, so that we may open the doors to him and lift them up? He says: The Lord, strong and mighty, the Lord mighty in war. He makes his answer from his works. As at the beginning of the ascent to the mountain of the Lord: \"And who shall stand,\" and it was not added \"such a one,\" that is, Abraham, John, but:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"\"εἴ τις ἀθῷός ἐστιν χερσὶν καὶ καθαρὸς τῇ καρδίᾳ\", οὕτω καὶ ὧδε οὐκ εἶπεν ὅτι ὅσδε, ἀλλ' ἔργῳ ἔδειξεν τὸ πρᾶγμα· \"κύριος κραταιὸς καὶ δυνατός, κύριος δυνατὸς ἐν πολέμῳ\". ὡς κατήρχετο, ταῦτα προανεφωνεῖτο. ὅτε δὲ ἀνέστη καὶ ἀνελήμφθη, οὐκέτι λέγεται ὅτι \"ἐξελεύσεται\" ὁ τροπωσάμενος τὴν ἐπὶ γῆς βασιλείαν, ὁ καταλύσας τὸ κράτος τοῦ θανάτου, διάβολον, οὗτος δὲ καὶ \"δυνατὸς καὶ ἰσχυρός, κύριος δυνατὸς ἐν πολέμῳ\". παραβάλλων τὴν προφητείαν ἐκείνην τὴν οὕτως ἔχουσαν· \"κύριος τῶν δυνάμεων ἐξελεύσεται καὶ συντρίψει πόλεμον\". ὡς κατήρχετο, ταῦτα προανεφωνεῖτο. ὅτε δὲ ἀνέστη καὶ ἀνελήμφθη, οὐκέτι λέγεται ὅτι \"ἐξελεύσεται\" αλλον \"κύριος δυνατὸς ἐν πολέμῳ\" γενόμενος καθεῖλεν τοὺς τυράννοις. κύριος δυνατὸς ἐν πολέμῳ ἄρατε πύλας, οἱ ἄρχοντες ὑμῶν. ἐπεὶ εἴρηκαν τίς ἐστιν ᾧ εἴρηκαν ἆραι τὰς πύλας καὶ ἀνοῖξαι, λέγουσιν· ἐπεὶ κύριος κραταιὸς καὶ δυνατός ἐστιν καὶ δυνατὸς καὶ ἐν πολέμῳ, μὴ μέλλετε, μὴ βραδύνετε. καὶ ὅρα· τοῖς μὲν ἐπιστατουμένοις λέγει ὅτι· \"ἄρατε πύλας\". ἐπειδὴ δὲ καὶ αἱ πύλαι λογικαί εἰσιν, καὶ πρὸς αὐτὰς ἀποτείνεται φάσκων· \"καὶ ἐπάρθητε, πύλαι αἰώνιοι\". καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης. λοιπὸν λέγει· \"ὁ τῶν δυνάμεων κύριος, οὗτός ἐστιν ὁ βασιλεὺς τῆς δόξης\". πολλάκις τὰ στρατεύματα τῷ τῆς δυνάμεως ὀνόματι σημαίνεται. τῶν δυνάμεων τούτων κύριός ἐστιν, τῶν στρατευμάτων τῶν οὐρανίων· καὶ γὰρ δυνάμεις τοιαῦται ἐπεφάνησαν τοῖς ποιμέσιν ὑμνοῦσαι τὸν θεὸν ὅτε ἐτέχθη ὁ Χριστός.","english":"If anyone is guiltless in hands and pure in heart,” so also here he did not say, “such a one,” but by deed he showed the matter: “The Lord is strong and mighty, the Lord is mighty in war.” As he was coming down, these things were proclaimed beforehand. But when he rose and was taken up, it is no longer said that “he will go forth”—the one who routed the kingdom upon the earth, the one who destroyed the power of death, the devil; but this one is also “mighty and strong, the Lord mighty in war.” He compares that prophecy which stands thus: “The Lord of hosts will go forth and shatter war.” As he was coming down, these things were proclaimed beforehand. But when he rose and was taken up, it is no longer said that “he will go forth,” but another, having become “the Lord mighty in war,” brought down the tyrants. The Lord mighty in war: “Lift up the gates, you rulers.” Since they have said, “Who is he to whom they have said, lift up the gates and open them?” they say: “Since the Lord is strong and mighty, and mighty also in war, do not delay, do not tarry.” And observe: to those who are set over them he says, “Lift up the gates.” But since the gates are also rational, he addresses them also, saying, “And be lifted up, you everlasting gates.” And be lifted up, you everlasting gates, and the King of glory shall enter. Then he says: “The Lord of hosts, this is the King of glory.” Often the armies are signified by the name of “host.” He is Lord of these hosts, of the heavenly armies; for such hosts appeared to the shepherds, praising God when Christ was born.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"καὶ ὅλως πάντων τούτων τῶν δυνάμεων κύριός ἐστιν, τῶν χιλιάδων καὶ μυριάδων τῶν ὑμνούντων καὶ λειτουργούντων. δυνατὸν δὲ οὕτω λαβεῖν τὰς δυνάμεις· ἑκάστη λογικὴ οὐσία ἁγιότητος ἀντιποιουμένη δύναμίς ἐστιν. ὥσπερ λέγομεν γυναῖκα μουσικὴν καὶ γυναῖκα γραμματικήν, ὅταν ἔχῃ ταῦτα, ὣς ἡ μετέχουσα τοῦ \"Χριστοῦ, τῆς δυνάμεως τοῦ θεοῦ\", ἑκάστη δύναμίς ἐστιν. τούτων οὖν τῶν δυνάμεων κύριός ἐστιν. διττῶς δὲ\n\nἐκλημπτέον τὴν δύναμιν· ἤτοι ἑκάστη λογι73 κὴ οὐσία μετέχουσα τῆς δυνάμεως αὐτοῦ τοῦ σωτῆρος δύναμις καλεῖται, ἢ τὸ στράτευμα τῶν λογικῶν οὐσιῶν, τῶν οὕτω στρατευομένων. τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; κύριος τῶν δυνάμεων, αὐτός ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης. μὴ ζητεῖτε τίς ἐστιν περὶ οὗ λέγομεν· ὁ γὰρ τῶν δυνάμεων κύριος, αὐτός ἐστιν. καὶ ὑμεῖς δὲ δυνάμεις ἐστέ, καὶ ἕκαςτος ὑμῶν δύναμις κατὰ τὸν δεύτερον λόγον. \"κύριος\" οὖν· διὸ μετὰ αὐθεντίας εἶπεν ὅτι \"αὐτός ἐστιν ὁ βασιλεὺς τῆς δόξης\". περὶ ταύτης τῆς δυνάμεως καὶ τῆς ἐπιφανείας καὶ Παῦλος γράφει· \"τὸ μυστήριον τῆς εὐσεβείας μέγα ἐστίν, καὶ ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν πνεύματι\", καὶ ἐπὶ τέλει· \"ἀνελήμφθη ἐν δόξῃ\". ὁ ἀναλημφθεὶς ἐν δόξῃ κύριος τῆς δόξης ἐστίν, βασιλεὺς τῆς δόξης ἐστίν. οὐκ ἄκαιρον ῥητὸν κακῶς ἑρμηνευόμενον ὑπό τινων νῦν παραλαβεῖν. \"κύριον τῆς δόξης σταυρωθέντα\" τὸν θεὸν λόγον βούλονται εἶναι· οἱ γὰρ ἀρνούμενοι τὴν ἐνανθρώπησιν τὴν τελείαν λέγουσιν ὅτι \"ὁ σταυρωθεὶς τῆς δόξης κύριος\" αὐτὸς ὁ θεὸς λόγος ἐστίν.","english":"And altogether he is Lord of all these powers, of the thousands and myriads who hymn and minister. But one may understand the powers in this way: every rational essence that lays claim to holiness is a power. Just as we speak of a musical woman and a grammatical woman, whenever she possesses these things, so she who partakes of \"Christ, the power of God,\" is each a power. Of these powers, then, he is Lord. But the power must be taken in two ways: either each rational essence that partakes of the power of the Savior himself is called a power, or the army of rational essences, of those who thus serve as soldiers. Who is this King of glory? The Lord of powers, he himself is this King of glory. Do not seek who it is about whom we speak; for the Lord of powers, he himself is. And you also are powers, and each of you is a power according to the second account. \"Lord\" therefore—wherefore with authority he said that \"he himself is the King of glory.\" Concerning this power and this manifestation Paul also writes: \"The mystery of godliness is great, and was manifested in the flesh, was justified in the spirit,\" and at the end: \"was taken up in glory.\" He who was taken up in glory is Lord of glory, is King of glory. It is not out of place now to take up a text badly interpreted by some. They wish \"the Lord of glory crucified\" to be God the Word; for those who deny the complete becoming-human say that \"the one crucified, the Lord of glory,\" is God the Word himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"καί ἐστίν γε καὶ ὁ συλλογισμός, ὃν λέγουσιν οἱ οὕτω ἐσφαλμένοι, καὶ ἡ διάνοια Ἀπολιναρίου τοῦ αἱρεθικοῦ τοῦ λέγοντος \"τὸν λόγον\" κατὰ μεταβολὴν οὐσίας \"σάρκα γεγενῆσθαι\", καὶ τοιούτους συλλογισμούς, οὓς καὶ Ἀπολινάριος ἐν τοῖς συνγράμμασιν τέθεικεν· ὁ Χριστὸς ἐσταυρώθη. ὁ σταυρωθεὶς βασιλεὺς τῆς δόξης ἐστίν. ὁ ἄρα Χριστὸς βασιλεὺς τῆς δόξης ἐστίν. οὕτω δὲ ἀκούουσιν τὸν συνλογισμόν· \"ὁ Χριστὸς βασιλεύς ἐστιν τῆς δόξης. ἐσταύρωται δὲ ὁ Χριστός. ὁ ἄρα βασιλεὺς τῆς δόξης ἐσταύρωται\". καὶ τερατολογοῦσιν οὗτοι. ὁ σταυρὸς φανερός ἐστιν· σώματος γάρ ἐστιν καθήλωσις· \"ὤρυξαν χεῖράς μου καὶ πόδας μου\". ὁ τὸν θεὸν λόγον ἀσώματον ὄντα λέγων ἐσταυρῶσθαι ἀλληγορεῖ τὸν σταυρόν. ἀλληγορουμένου δὲ τοῦ σταυροῦ ἀλληγορηθήσεται καὶ ἡ ἀνάστασις. καὶ τῆς ἀναστάσεως ἀλληγορουμένης πάντα τὰ γενόμενα ὥσπερ ὄνειροί εἰσιν. καὶ οὗτοι δὲ αὐτὰ λέγουσιν· κἂν γὰρ ὀνομάζουσιν πρὸς ἀπάτην τινῶν ὅτι· σῶμα καὶ σῶμα; καὶ εἴπῃς \"ναί\", αὐτὸ μὲ τὸ σῶμα οὐχ ἕτερόν ἐστιν παρὰ τὸν θεὸν λόγον. δύο οὖν εἰσιν. οὐκοῦν δύο λέγομεν; τί γὰρ ἄτοπον ναὸν καὶ τὸν ἐν τῷ ναῷ δύο εἰπεῖν; ναὸς γὰρ τοῦ σωτῆρος εἴρηται τὸ σῶμα. καὶ οὐ λέγεται· \"ὃς ἐφανερώθη σάρξ\", ἀλλ' \"ἐν σαρκί\". καὶ ἔτι· \"θανατωθεὶς δὲ σαρκί\". οὐκ εἴρηκεν· \"θανατωθεὶς δὲ σάρξ\". \"πᾶν πνεῦμα ὃ ὁμολογεῖ ἐν σαρκὶ ἐληλυθότα\". ὅθεν, κἂν μὴ θέλωσιν, δύο εἰσὶν ἡ σὰρξ καὶ ὁ ἐν αὐτῇ ὀφθείς. σάρκα δὲ λέγομεν οὐκ ἄψυχον· ἀποτεχθεῖσα γὰρ ἡ σὰρξ αὕτη ἄψυχος γέγονεν ὡς ἱμὰς δηλονότι. \"ἐπ' ἐλπίδι κατασκηνοῖ ἡ σάρξ, ὅτι τὴν ψυχήν μου οὐκ ἐνκαταλείψεις ἐν τῷ ᾅδει\".","english":"And the syllogism is also [there], which those who have erred in this way state, and the thought of Apollinarius the heretic, who says that \"the Word\" became \"flesh\" by a change of substance, and such syllogisms as Apollinarius also set down in his treatises: Christ was crucified; the one crucified is the King of glory; therefore Christ is the King of glory. But they understand the syllogism thus: \"Christ is the King of glory; but Christ has been crucified; therefore the King of glory has been crucified.\" And these men speak monstrously. The cross is evident, for it is the nailing of a body: \"They pierced my hands and my feet.\" He who says that the Word of God, being incorporeal, was crucified, allegorizes the cross. But if the cross is allegorized, the resurrection will also be allegorized. And if the resurrection is allegorized, all that has come to pass is like dreams. And these men say these things; for even if they name it, to deceive some, that \"body and body\"—and if you say \"yes,\" the very body is not other than the Word of God. Therefore they are two. Do we then say two? For what is absurd in saying that the temple and the one in the temple are two? For the body of the Savior has been called a temple. And it is not said, \"who was manifested flesh,\" but \"in flesh.\" And further: \"put to death indeed in flesh.\" He did not say, \"put to death indeed flesh.\" \"Every spirit that confesses that [Jesus Christ] has come in flesh.\" Hence, even if they do not wish it, the flesh and the one seen in it are two. And we call the flesh not soulless; for this flesh, once brought forth, has become soulless, as a thong, evidently. \"In hope the flesh will dwell, because you will not abandon my soul in Hades.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"ὡς εἰ ἔμενεν ἐν τῷ ᾅδει, οὐχ εἶχεν ἐλπίδα ἀναστάσεως ἡ σάρξ. ἐπερ·; –πρότερον ἐπύθοντο· \"τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης\"; καὶ ἤκουσαν ἀποκρίσεως, εἶτα, ἐπεὶ ὁ βασιλεὺς τῆς δόξης οὔκ ἐστιν ὁ τυχών, ὑπὲρ ἐντελεστέρας ἀκριβείας καὶ δεύτερον πυνθάνονται, καὶ λοιπὸν καὶ ἄλλην ἀπόκρισιν ἔσχον, οὐκέτι \"κύριος κραταιὸς καὶ δυνατός, κύριος δυνατὸς ἐν πολέμῳ\"· ἴσως γὰρ δυνατὸν ἦν ὑποληφθῆναι ὅτι εἷς τῶν δυνάμεων ὑπὸ θεὸν ἠρίστευσεν· καὶ λέγει· \"κύριος τῶν δυνάμεων, αὐτός ἐστιν ὁ βασιλεύς\". οὕτω λέγω αὐτὸν δυνατὸν ὡς δυνάμεων κύριον, οὐχ ὡς δύναμιν. Ψαλμὸς τῷ Δαυίδ. εἰς τὸν Δαυὶδ ὁ ψαλμὸς λέγεται· ἄλλο γάρ ἐστιν \"τοῦ Δαυὶδ\" εἶναι καὶ ἄλλο \"τῷ Δαυίδ\". \"τοῦ Δαυὶδ\" λέγεται, ὅταν ᾖν αὐτὸς αὐτὸν πεποιηκὼς ἢ ψάλλων. \"αὐτῷ\" δὲ λέγεται, ὅταν εἰς αὐτὸν φέρηται. ἐὰν οὖν λέγω ὅτι ὁ ἐπινίκιος οὗτος ὕμνος τῷ ἀθλητῇ, τῷ πύκτῃ. ὑπογραμμὸν οὖν ἔθηκεν τὸν Δαυίδ. οὐ μέχρι δὲ τοῦ προσώπου αὐτοῦ μόνου ἵσταται τὰ λεγόμενα, ἀλλὰ καὶ εἰ ἄλλος εὑρεθείη κατ' αὐτόν. τίς δέ ἐστιν ὁ Δαυὶδ οὗτος; \"ὃς ποιήσει\", λέγει, \"πάντα τὰ θελήματά μου\". περὶ παντὸς τοῦ ποιοῦντος τὰ θελήματα τοῦ θεοῦ λεγέσθω ὁ ψαλμός. πρὸς σέ, κύριε, ἦρα τὴν ψυχήν μου. οὐ παντός ἐστιν","english":"as if, if it had remained in Hades, the flesh would not have had hope of resurrection. Then; — previously they had asked: \"Who is this king of glory?\" and they heard an answer; then, since the king of glory is not just anyone, for the sake of more complete accuracy they ask a second time, and thereafter they also received another answer, no longer \"a mighty and strong Lord, a Lord strong in battle\"; for perhaps it could have been supposed that one of the powers under God had won distinction; and he says: \"The Lord of powers, he himself is the king.\" Thus I call him mighty as Lord of powers, not as a power. A psalm to David. The psalm is said \"to David\"; for it is one thing to be \"of David\" and another \"to David.\" It is said \"of David\" when he himself had made it or was singing it. But it is said \"to him\" when it is brought to him. If, then, I say that this victory hymn is to the athlete, to the boxer. So he set David as a model. But the things said do not stop at his person alone, but also if another should be found like him. And who is this David? \"Who will do,\" he says, \"all my wills.\" Let the psalm be said concerning everyone who does the wills of God. To you, Lord, I have lifted up my soul. It is not everyone's","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"εἰπεῖν· \"πρὸς σὲ ἦρα τὴν ψυχήν μου, ὁ θεός\". μόνος δὲ αἴρει τὴν ψυχὴν αὐτοῦ πρὸς τὸν θεὸν ὁ δυνάμενος εἰπεῖν· \"ἡ ψυχή μου αὐτῷ ζῇ\". ἐν ὕψει ἐστὶν ὁ θεός· οὐ κατὰ τόπον λέγω–πολλάκις δὲ ταῦτα ἡμῖν σεσαφήνισται–, ἀλλὰ ἐν ὕψει ὑπεροχῆς οὐδενός ἐστιν. ὅταν τις οὖν ἀποσπάσῃ τῶν κάτω τὴν ψυχὴν ἑαυτοῦ, τοῦ διαβόλου καὶ τῶν αἰτίων τῆς κακίας καὶ αὐτῆς τῆς κακίας, αἴρει αὐτὴν πρὸς τὸν θεόν, ἵνα αὐτῷ μόνῳ ζήσῃ, ἵν' οἰκειώσῃ αὐτῷ αὐτήν, ἵνα \"κολληθεὶς ἓν πνεῦμα\" πρὸς αὐτὸν γένηται. μεγάλου ἐστὶν τὸ τὴν φωνὴν ταύτην εἰπεῖν, ἀκατάγνωστον ἔχοντος ψυχήν ἐστιν ἡ φωνή. \"ἐὰν μὴ καταγιγνώσκῃ\", φησίν, \"ἡ καρδία ἡμῶν, παρρησίαν ἔχομεν πρὸς τὸν θεόν\". ὅτε καταγιγνώσκεται ἡ καρδία ἀπὸ τῆς συνειδήσεως ἐλεγχομένη, οὐ δύναται τοιαῦτα λέγειν περὶ ἑαυτῆς. σπάνιος δέ ἐστιν ὁ τοιοῦτος, καὶ διὰ τὸ δυσεύρετον τάχα τισὶν νομίζεται μηδὲ ὑπάρχειν. ἔτι τὸ σπάνιον δείκνυσιν ὁ παροιμιαστὴς λέγων· \"τίς καυχήσεται ἁγνὴν ἔχων τὴν καρδίαν καὶ παρρησιάσεται καθαρὸς εἶναι ἀπὸ ἁμαρτίας\"; ἁγνὸν λέγων τῇ καρδίᾳ τὸν ὀρθῶς περὶ τῆς εὐσεβείας διακείμενον καὶ φρονοῦντα. ὁ κατὰ τὴν ἀλήθειαν πεποιωμένος, ἐκεῖνος ἁγνὴν ἔχει τὴν καρδίαν. ὁ δὲ καὶ πρακτικῆς ἁμαρτίας ἐκτὸς ὢν παρρησιάζεται καθαρὸς εἶναι ἀπὸ ἁμαρτίας. ὅτι δὲ ἡ ἀλήθεια καὶ τὰ φρονούμενα ἀληθῶς ἁγνίζει τὴν ψυχὴν καὶ τὴν καρδίαν, Πέτρος ὁ ἀπόστολος γράφει· \"τὰς ψυχὰς ὑμῶν ἡγνικότες ἐν τῇ ὑπακοῇ τῆς ἀληθείας\". καὶ Ἰάκωβος δὲ γράφει· \"καθαρίσατε χεῖρας, ἁμαρτωλοί, καὶ ἁγνίσατε καρδίαν, δίψυχοι\".","english":"to say: \"To you I have lifted up my soul, O God.\" And only the one who can say: \"My soul lives to him\" lifts up his soul to God. God is in the height—I do not mean in place (for these things have often been clarified by us)—but in the height of preeminence, being subject to no one. When, therefore, someone draws his soul away from the things below—from the devil and the causes of evil and from evil itself—he lifts it up to God, so that it may live to him alone, so that he may make it his own, so that \"joined\" to him he may become \"one spirit.\" It belongs to a great man to say this utterance; the utterance belongs to one who has a soul beyond condemnation. \"If our heart does not condemn us,\" he says, \"we have boldness toward God.\" When the heart is condemned, being convicted by conscience, it cannot say such things about itself. And such a person is rare, and because he is hard to find, perhaps some think he does not even exist. The proverb-writer further shows the rarity, saying: \"Who will boast that he has a pure heart, and will have boldness that he is clean from sin?\" He calls pure in heart the one who is rightly disposed and minded concerning piety. The one who has been formed according to the truth—that one has a pure heart. And the one who is also outside of practical sin has boldness that he is clean from sin. That the truth and things truly thought purify the soul and the heart, Peter the apostle writes: \"having purified your souls in obedience to the truth.\" And James also writes: \"Cleanse your hands, sinners, and purify your hearts, you double-minded.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"καθαρίζουσιν τὰς χεῖρας οἱ τὰς πράξεις ἑαυτῶν ἐναρέτους ποιοῦντες, καὶ ἁγνίζουσιν τὴν ψυχὴν ἑαυτῶν οἱ πᾶσαν διψυχίαν ἀποβάλλοντες· \"καὶ ἁγνίσατε\" γάρ, φησίν, \"καρδίας, δίψυχοι\". ὡς ἐπὶ τὸ πλεῖστον δὲ οἱ φαύλως φρονοῦντες διψυχοῦσιν. ἐνίοτε προλαμβάνονται δόξῃ καὶ κατέχονται ὑπ' αὐτῆς, ἐπιστάνοντες δὲ τοῖς πράγμασιν ἄλλως αὐτὰ ἔχοντα εὑρίσκουσιν, καί πώς ποτε ἐνμένουσιν τῇ κρατησάσῃ κακοδοξίᾳ. παρίσταται οὖν καθαρὸς ἀπὸ ἁμαρτίας ὁ πρακτικὸν κατορθώσας βίον. ἁγνὴν ἔχει καρδίαν ὁ τὰ τῆς ἀληθείας φρονῶν, ὁ \"τὰ μυστήρια τῆς βασιλείας\" ἐν ψυχῇ λαβὼν καὶ κατ' αὐτὰ μυηθείς. οὗτος οὖν αἴρει τὴν ψυχὴν πρὸς τὸν κύριον. οὐχ ὁ τυχών ἐστιν ὁ αἴρων. τάχα εἰπεῖν εὔκολον παντί, πρᾶξαι δὲ ἢ δύσκολον ἢ ἐγγὺς λοιπὸν τοῦ ἀδυνάτου ἔφθασεν τὸ πρᾶγμα ου διὰ τὴν ἑαυτοῦ φύσιν. καὶ τοῦτο δέ, ἐπεὶ κατὰ τὸν ἀπόστολον \"οὐδεὶς λέγει κύριον Ἰησοῦν, εἰ μὴ ἐν πνεύματι ἁγίῳ\". καὶ αὐτοὶ οὗτοι οἱ ἄνδρες ὅτε κύριον τὸν θεὸν λέγουσιν, οὐ μόνῃ φωνῇ λέγουσιν, ἀλλὰ πράξει καὶ διαθέσει. ὅταν οὕτως ὡς πρὸς δεσπότην διατεθέντες πράττωσιν ἃ αὐτὸς βούλεται καὶ προστάττει, πραγματικῶς εἰσιν δοῦλοι, καὶ ἐπεὶ ἀντιστρέφει τὰ πρός τι τοῦ πραγματικῶς δούλου, δεσπότης πραγματικῶς ἐστιν. 1–2 ὁ θεός μου, ἐπὶ σοὶ πέποιθα· μὴ καταισχυνθείην. ηδε ὁ ἔχων ἐπιστήμην ἠκριβωμένην πεποιθὼς αὐτῇ πρὸς πάντας διαλέγεται καὶ οὐ καταισχύνεται. ὁ πεποιθὼς ἐπὶ ἀρετῇ οὐχ ἁλίσκεται κακίᾳ· διὸ οὐ καταισχύνεται. ἁμαρτανόντων γάρ ἐστιν τὸ αἰσχύνην ὑφίστασθαι· \"ἀναστήσονται\" γοῦν τινες \"εἰς ὀνειδισμὸν καὶ αἰςχύνην αἰώνιον\".","english":"Those who make their own actions virtuous cleanse their hands, and those who cast off all double-mindedness purify their soul; for it says, \"And purify your hearts, you double-minded.\" For the most part, those who think wickedly are double-minded. Sometimes they are anticipated by an opinion and held fast by it, but when they apply themselves to the facts they find them to be otherwise, and yet somehow they remain in the evil opinion that has taken hold of them. So the one who has set right a practical life stands pure from sin. He has a pure heart who thinks the things of truth, who has received \"the mysteries of the kingdom\" in his soul and has been initiated according to them. This one, then, lifts up his soul to the Lord. It is not just anyone who lifts it up. Perhaps it is easy for anyone to say it, but to do it is either difficult or the matter has now come close to being impossible, not because of its own nature. And this too, since according to the apostle \"no one says 'Lord Jesus' except in the Holy Spirit.\" And these very men, when they say that God is Lord, do not say it with the voice alone, but with action and disposition. When, being so disposed toward their master, they do what he himself wills and commands, they are truly servants, and since the correlatives of the truly servant are reciprocal, he is truly master. 1–2 My God, in you I have hoped; let me not be put to shame. And he who has exact knowledge, trusting in it, converses with all and is not put to shame. He who has hoped in virtue is not caught by evil; therefore he is not put to shame. For it belongs to those who sin to undergo shame; at any rate, \"some shall rise up to reproach and everlasting shame.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"εὔχεται οὖν τοῖς ἀναισθήτοις ὁ λόγος αἰσχύνην ὑπαρχθῆναι· \"πλήρωσον\", φησίν, \"τὰ πρόσωπα αὐτῶν ἀτιμίας\"–περὶ φαύλων λέγει–, \"καὶ αἰσχυνθήτωσαν καὶ ἀπολέσθωσαν καὶ γνώτωσαν ὅτι ὄνομά σοι κύριος\". ὅταν αἰσθηθῶσιν, οἷ κακῶν εἰσιν, ἀπόλλυνται κατὰ τὴν κατάστασιν ἐκείνην ᾗ ποιοί εἰσιν. ὁ ἐπὶ ἀδικήμασιν πεποιθὼς ἄδικος ἐὰν γνῷ ὅτι ἀδικεῖ, αἰσχύνεται καὶ ἀπόλλυται ᾗ ἄδικός ἐστιν, οὐχ ᾗ λογικὴ οὐσία. διὰ τοῦτο οἱ ἀπόστολοι λέγουσιν· \"ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης\". οὐ μόνον τὰ φανερὰ ὀνείδη καὶ αἰσχύνην ποιοῦντα ἀπειπάμεθα, ἀλλὰ καὶ τὰ κρυπτά. δύναται δὲ καὶ οὕτως· τισὶν κρυπτά ἐστιν τὰ τῆς μέθης. ὅταν ἐναβρύνωνται ἐν οἴνοις, οἷοι ἦσαν περὶ ὧν γράφει Παῦλος, \"ὧν ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν\", ἐν οἷς δεῖ αἰσχύνεσθαι, αὐτοὶ δοξάζεσθαι θέλουσιν. ἔστιν\n\nγοῦν εὑρεῖν ἀνθρώπους δοξάζεσθαι θέλοντας ἐπὶ πολυοινίᾳ. ἐπερ· πῶς κρυπτά; – διττῶς εἶπον τὰ κρυπτά· εἰσὶν ἐν λογισμοῖς ἁμαρτήματα. οὐ μόνον οὖν ὁ σπουδαῖος καὶ φαῦλος τὰ πρακτικὰ παραιτεῖται, ἀλλὰ καὶ τὰ κρυπτά, ὡς καὶ εὐχὴν ἀναπέμπειν· \"ἀπὸ τῶν κρυφίων μου καθάρισόν με\". ἄλλως δὲ κρυπτὰ λέγεται τὰ ἀγνοούμενα. περὶ πάντων τῶν φανερῶν παραπτωμάτων θαρσήσας ὁ ἅγιος ὅτι ἄπεισιν αὐτοῦ, λέγει· \"παραπτώματα τίς συνήσει\"; σπάνιός ἐστιν ὁ συνιεὶς τὰ παραπτώματα. ἐπεὶ οὖν ἐνχωρεῖ κἀμὲ ἀγνοεῖν αὐτά, \"ἀπὸ τούτων με καθάρισον. φεῖσαι ἀπὸ ἀλλοτρίων τοῦ δούλου σου\"· ἀλλότρια γάρ μού εἰσιν, τῆς οὐσίας μου, καὶ αὐτὰ καὶ οἱ ἐνεργοῦντες αὐτὰ κατ' ἐμοῦ. καὶ λοιπὸν ἐπιφέρει· \"ἐὰν μή μου κατακυριεύσουσιν\".","english":"The word therefore prays that shame be brought upon the insensate: \"Fill,\" it says, \"their faces with dishonor\"—it speaks of the wicked—\"and let them be ashamed and let them perish and let them know that your name is Lord.\" When they perceive of what evils they consist, they perish according to that condition in which they are such as they are. The unjust man who has confidence in his injustices, if he comes to know that he does injustice, is ashamed and perishes insofar as he is unjust, not insofar as he is a rational substance. For this reason the apostles say: \"We have renounced the hidden things of shame.\" We have renounced not only the open reproaches and things that produce shame, but also the hidden ones. And it can also be understood thus: for some, the things of drunkenness are hidden. When they exult in wines, such as they were concerning whom Paul writes, \"whose glory is in their shame,\" in the things in which they ought to be ashamed, they themselves wish to be glorified. At any rate, one can find men who wish to be glorified for much wine-drinking. But how are these hidden?—I have spoken of hidden things in two ways: there are sins in thoughts. Therefore the earnest man and the base man renounces not only the practical things but also the hidden, so as even to send up a prayer: \"From my secret sins cleanse me.\" And in another way, hidden things are called the things that are unknown. Concerning all his manifest transgressions the saint, having confidence that they will depart from him, says: \"Transgressions who will understand?\" Rare is the one who understands transgressions. Since, then, it is possible that I too am ignorant of them, \"cleanse me from these. Spare your servant from alien things\"; for they are alien to me, to my substance, both these things and those who work them against me. And finally he adds: \"If they do not lord it over me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"ἐὰν μὴ τὰ κρυπτὰ κατακυριεύσουσιν, \"τότε ἄμωμος ἔσομαι\". καὶ ἐπιφέρει· \"καὶ καθαρισθήσομαι ἀπὸ ἁμαρτίας μεγάλης\". ἐλέγομεν ταῦτα ἐν λογισμοῖς εἶναι, καὶ οὕτω γε εἶναι ὡς ἀγνοεῖσθαι τῷ ἔχοντι. πῶς οὖν ὁ ἀπὸ τούτων καθαιρόμενος \"ἀπὸ ἁμαρτίας μεγάλης\" καθαίρεται; οἶδας ὅτι τὸ \"μέγα\" τῶν πρός τί ἐστιν. ὡς πρὸς τὸν θέλοντα εἶναι ὁλοκάθαρον καὶ τὰ βραχέα τῶν ἁμαρτημάτων δοκεῖ μεγάλα εἶναι. καὶ ἔλαβόν ποτε παράδειγμα τοιοῦτο ὅτι· ἐὰν ἱμάτιον πολλάκις ἄλλοθεν ἔχῃ ῥύπον, κἂν θίγῃ τις αὐτοῦ, κἂν ἅψηται, οὐ δοκεῖ προσειληφέναι τι. ἐὰν δὲ εὐθέως ᾖν ἀπὸ γναφείου κομισθέν, καὶ ἡ ψηλάφησις τῶν δακτύλων δοκεῖ μῶμος εἶναι, δοκεῖ ποιεῖν αὐτῷ ἀκάθαρτόν τι. ὁ ὁλοκάθαρος οὖν ἀνὴρ καὶ τὸ βραχὺ ἐν λογισμῷ μεγάλην ἁμαρτίαν ἡγεῖται. δυνατὸν δὲ καὶ οὕτως εἰπεῖν διάνοιαν πάντας δυναμένην ὠφελεῖν· πρὸς τὴν πρακτικὴν ἁμαρτίαν βραχυτάτη ἐστὶν ἡ ἐν λογισμοῖς. εἴ τις εἶδεν γυναῖκα πρὸς ἐπιθυμίαν καὶ ἔστησεν μέχρι τῆς προπαθείας τὴν ὄρεξιν, οὐ πράξει τὴν πρακτικήν. ἐὰν οὖν αὐτὴ περιαιρεθῇ ἡ προπάθεια, καθαίρεταί τις ἀπὸ ἁμαρτίας μεγάλης, ἀπὸ πρακτικῆς ἁμαρτίας καθαρίζεται. εἰς τοσαύτην καθαρότητα ὁ ταῦτα λέγων ἐληλύθει ὡς λέγειν που· \"εἰ ἀδικίαν ἐθεώρουν ἐν καρδίᾳ μου, μὴ εἰσακουσάτω κύριος\". ὥσπερ ἐπιζήμιόν τι καὶ κόλασιν καθ' ἑαυτοῦ φέρει, ἐὰν ἔχῃ ἐν καρδίᾳ ἀδικίαν. λέγει· \"διὰ τοῦτο εἰςήκουσέν μου ὁ θεός\", προσυπακουομένου· \"διὰ τοῦτο εἰσήκουσέν μου ὁ θεός\", \"ὅτι οὐκ ἐθεώρουν μου ἐν καρδίᾳ ἀδικίαν\". εἰ ἀδικίαν ἐθεώρουν ἐν καρδίᾳ, μὴ δεξάσθω τὴν εὐχήν. \"διὰ τοῦτο\" οὖν \"εἰσήκουσέν μου\".","english":"If the hidden things do not gain mastery, \"then I shall be blameless.\" And he adds: \"and I shall be cleansed from great sin.\" We were saying that these things are in thoughts, and are such that they are unknown to the one who has them. How then is the one cleansed from these \"cleansed from great sin\"? You know that \"great\" is among things relative. In relation to the one who wishes to be wholly pure, even the small sins seem to be great. And I once took an example of this sort: if a garment has dirt on it many times over from elsewhere, even if someone touches it, even if he handles it, it does not seem to have acquired anything. But if it were freshly brought from the fuller's shop, even the touch of fingers seems to be a blemish, and seems to make something unclean for it. The wholly pure man, then, considers even the small thing in thought to be a great sin. But it is also possible to state the meaning in this way, a meaning able to benefit all: compared with practical sin, the sin in thoughts is very small. If someone has looked at a woman with desire and halted his appetite at the stage of pre-passion, he will not commit the practical deed. If, then, this pre-passion itself is removed, one is cleansed from great sin, he is cleansed from practical sin. The one who says these things had come to such purity as to say somewhere: \"If I regarded iniquity in my heart, let the Lord not hear.\" As though he brings upon himself some penalty and chastisement, if he has iniquity in his heart. He says: \"Therefore God has heard me,\" with the implied sense: \"Therefore God has heard me, because I was not regarding iniquity in my heart.\" If I were regarding iniquity in my heart, let him not accept the prayer. \"Therefore,\" then, \"he has heard me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"ἔλεγον τοῦτο ὅτι ὁ ἐπὶ θεῷ τὴν πεποίθησιν ἔχων πάντα κατορθοῖ τὰ ἄξια τοῦ κατορθωθῆναι· οὐ γὰρ ἐκεῖνα λέγω κατορθοῖν ἃ ἀπαγορεύει θεός. ἔλαβόν ποτ' ἐκεῖνο τό· \"καὶ αἰσχυνθήτωσαν καὶ ἀπολέσθωσαν\". τί δὲ ἕπεται τῷ αἰσχυνθῆναι καὶ ἀπολέσθαι ἢ τὸ γνῶναι \"ὅτι ὄνομα κύριός\" ἐστιν; ὁ θεὸς λέγει γοῦν πρός τινα μετὰ τὰ κακὰ ποιεῖν καὶ φρονεῖν ἀπαυθαδιζομένην· \"αἰσχύνθητι καὶ λαβὲ τὴν ἀτιμίαν σου\". ἀτιμίᾳ ὑπεβλήθης. σὺ τὴν πρόφασιν δέδωκας· ἐποίησας γὰρ ἐκεῖνα τὰ ἀτιμίαν σοι ἐπιφέροντα. αἰσχύνθητι οὖν ἐφ' οἷς ἔπραξας, καὶ λαβὲ τὴν ἀτιμίαν σου μὴ λέγουσα ὅτι· \"οὐχ ἥμαρτον\"· τῷ γὰρ θεῷ ἔλεγεν· \"οὐχ ἥμαρτον\", ὡς τὸν θεὸν λέγειν· \"ἰδοὺ κρίνομαι πρὸς σὲ ἐν τῷ λέγειν σέ· οὐχ ἥμαρτον\". καὶ κρίνομαι πρὸς σέ, οὐχ ἵνα καταδικάσω σέ, ἀλλ' ἵνα αἰσχυνθεῖσα παύσῃ τῆς ἀτιμίας. μηδὲ καταγελασάτωσάν μου οἱ ἐκθροί μου. τότε οἱ ἐκθροί μου καταγελῶσίν μου, ὅταν λέγων ἐπὶ σὲ πεποιθέναι τὰ αἰσχύνης ποιητικὰ ἐνεργῶ. ἐμοῦ εἰσιν ἐκθροί, οὐκ ἐγὼ αὐτῶν. διὰ τοῦτο καὶ ὁ σωτὴρ λέγει· \"ἀγαπᾶτε τοὺς ἐκθροὺς ὑμῶν\". δοκεῖ ἡ προσθήκη παρέλκειν· ἔδει γὰρ εἰπεῖν· \"ἀγαπᾶτε τοὺς ἐκθρούς\"· ἀλλ' ἐπεὶ οἱ Χριστοῦ δοῦλοι οὐκ ἔχειν ἐχθροὺς ὀφείλουσιν, ἄλλοι δὲ θέλουσιν εἶναι ἐχθροί, ἐκείνους ἀγαπάτωσαν. ὁ τόπος ἐκεῖνος ὁ παρὰ Ἀριστοτέλει πώς ποτε δοκεῖ πρὸς πολιτισμὸν καλῶς ἔχειν. λέγων περὶ προηγουμένου καὶ ἑπομένου ἔλεγεν· προηγουμένως θέλομεν τοὺς φίλους δικαίους εἶναι, κἂν μακρὰν ὦσιν. κατὰ συμβεβηκὸς δὲ τοὺς ἐχθροὺς θέλομεν εἶναι δικαίους, ἵνα μηδὲν βλάπτωσιν. δι' ἑαυτοὺς καὶ τοῦτο θέλομεν. οἱ δὲ ἀπόστολοι","english":"I was saying this: that the one who has his confidence in God succeeds in all things that are worthy of being succeeded in; for I do not say that he succeeds in those things which God forbids. I once took up that passage: \"and let them be ashamed and let them perish.\" And what follows being ashamed and perishing except to know \"that the name is the Lord\"? For God says to a certain woman who was acting arrogantly after doing and thinking evil things: \"Be ashamed and take your dishonor.\" You were subjected to dishonor. You yourself gave the occasion; for you did those things which bring dishonor upon you. Be ashamed, then, of what you have done, and take your dishonor, not saying: \"I did not sin\"; for she was saying to God: \"I did not sin,\" as though God were saying: \"Behold, I am judged against you in your saying: 'I did not sin.'\" And I am judged against you, not in order to condemn you, but so that, having been ashamed, you may cease from dishonor. Nor let my enemies laugh at me. Then my enemies laugh at me, when, saying that I have trusted in you, I practice the things that produce shame. They are my enemies, not I theirs. For this reason the Savior also says: \"Love your enemies.\" The addition seems superfluous; for it would have been enough to say: \"Love enemies\"; but since the servants of Christ ought not to have enemies, while others wish to be enemies, let them love those. That passage in Aristotle seems somehow to be well suited to civic conduct. Speaking about what is primary and what is consequent, he said: we wish our friends to be just primarily, even if they are far away. But incidentally we wish our enemies to be just, so that they may do no harm. We wish this too for our own sakes. But the apostles","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"τοῦ Χριστοῦ οὐχ ἵνα μὴ βλάπτωσιν αὐτούς, εὔχονται περὶ αὐτῶν, ἀλλ' ἵν' ἐκεῖνοι μὴ βλάπτωνται. καὶ γὰρ πάντες οἱ ὑπομένοντές σε οὐ μὴ καταισχυνθῶσιν. τὸ \"πάντες\" πολλάκις ἐν τῇ γραφῇ ἀντὶ τῆς ἀποφάσεως τῆς καθόλου λαμβάνεται· οὐδὲ γὰρ τοῦτο λέγομεν ὅτι τῶν ὑπομενόντων οἱ μὲν καταισχύνονται, οἱ δὲ οὔ, ὡς διδάσκει ἡ μερικὴ ἀπόφασις ἡ λέγουσα· οὐ πάντες ἄνθρωποι δίκαιοι. ὧδε οὖν ἀντὶ τοῦ \"οὐδείς\"· οὐδεὶς τῶν ὑπομενόντων σε καταιςχύνεται. καὶ συνεχῶς γε ἐν τῇ γραφῇ ἡ καθόλου ἀπόφασις διὰ τῆς καθόλου καταφάσεως ἐκ μεταθέσεως λαμβανομένης σημαίνεται. οἶδας δὲ ὅτι ἡ ἐκ μεταθέσεως κατάφασις πολλάκις ἕπεται τῇ ἁπλῇ ἀποφάσει. αἰσχυνθήτωσαν πάντες οἱ ἀνομοῦντες διὰ κενῆς. τὸ \"διὰ κενῆς ἀνομεῖν\" οὕτως ἄκουε· ἡ κακία διὰ κενῆς ἐνεργεῖται, οὐκ ἐπὶ τῷ κλέος ἀγαγεῖν, οὐκ ἐπὶ τῷ ἐπαγγελίαν. ἀσύνστατός ἐστιν, ἐν ἄλλῳ ἔχει τὸ εἶναι. ἐὰν οὖν ὁ ἔχων τὴν κακίαν θελήσῃ ἀποβαλεῖν αὐτήν, οὐκέτι ὑφίσταται. τινὲς δὲ πάλιν ἢ κατὰ ἄγνοιαν ἢ σοφιστικώτερον λέγουσιν ὅτι καὶ ἡ ἀρετὴ οὕτως ἔχει, ὅτι καὶ αὐτὴ ἐν ἄλλῳ ἔχει τὸ εἶναι. ψεῦδος δέ ἐστιν τοῦτο· ὑπάρχει γὰρ τῷ θεῷ οὐσιωδῶς, τῇ τριάδι. μετουσίᾳ δὲ τῆς τριάδος ἔχουσιν οἱ ἄνθρωποι τὸ ἀγαθὸν καὶ τὸ δίκαιον καὶ τὴν ἀρετήν. κἂν αὐτοὶ οὖν ἀπόσχωνται, ἔστιν. ἐν τῷ θεῷ, ἀφ' ἧς ἔχουσιν αὐτοὶ τὸ σπουδαῖοι εἶναι, ὑπάρχει. ἡ δὲ κακία ἐὰν μὴ ἐνεργῆται, οὐδ' ὑπάρχει ὅλως. διὰ τοῦτο πολλαὶ γραφαὶ διδάσκουσιν ὅτι οὐχ ὑπάρχει·","english":"Those who pray for them do so not that they may not harm them, but that those others may not be harmed. For all who wait for you will surely not be put to shame. The word \"all\" is often taken in Scripture in place of the universal negation; for we do not say this, that of those who wait some are put to shame and some are not, as the particular negation teaches when it says, \"Not all men are righteous.\" Here, then, it stands for \"no one\": no one of those who wait for you is put to shame. And indeed continually in Scripture the universal negation is signified by the universal affirmation, taken by transposition. And you know that the affirmation by transposition often follows the simple negation. Let all who transgress in vain be put to shame. Understand \"to transgress in vain\" thus: wickedness is wrought in vain, not for the sake of bringing glory, not for the sake of a promise. It is without substance; it has its being in another. If, then, the one who has wickedness wishes to cast it off, it no longer subsists. But some again, either through ignorance or more sophistically, say that virtue is also like this, that it too has its being in another. But this is false; for it exists essentially in God, in the Trinity. And by participation in the Trinity men have the good and the just and virtue. Even if they themselves should cease, it exists in God, from whom they themselves have their being excellent. But wickedness, if it is not being wrought, does not exist at all. For this reason many Scriptures teach that it does not exist.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"ἐξ οὗ συνάγεται μηδὲ δύο ἀρχὰς ἐναντίας εἶναι κατ' οὐσίαν μηδὲ ἐκ κατασκευῆς τινας εἶναι φαύλους ἀνθρώπους, ὡς καὶ αὐτὸ βούλονται πολλοὶ τῶν ἑτεροδόξων ὅτι οὐδεὶς προαιρέσει οὔτε ἀγαθὸς οὔτε κακός. πολλὰ δὲ τούτοις ἄτοπα ἀκολουθεῖ καὶ ἀσεβῆ. ἴδε· εἰ πάντες οἱ ὄντες ἀγα78 θοὶ ἐκ κατασκευῆς εἰσιν τοιοῦτοι, καὶ οἱ πονηροὶ κατ' οὐσίαν τυγχάνουσιν, παρέλκει πᾶσα νομοθεσία· ὁ γὰρ νόμος οὐδὲ τὸν ἀγαθὸν ἀγαθὸν δύναται ποιῆσαι οὐδὲ τὸν κακὸν ἀγαθόν. παρέλκοντος δὲ νόμου πᾶσα παραίνεσις, πᾶσα προτροπή, πᾶσα συμβουλία καὶ ὅλως ἀναιρεῖται τὸ λογικὸν τοῦ ἀνθρώπου· ὁ γὰρ προαίρεσιν καὶ βούλησιν μὴ ἔχων οὔκ ἐστιν λογικός. περιττὴ δέ ἐστιν καὶ ἡ τοῦ σωτῆρος ἐπιδημία. τὸν ἀγα θὸν ἀγαθὸν ποιεῖ; –ἐξ ἑαυτοῦ ἐστιν τοιοῦτος· ἀλλὰ τὸν κακὸν ἀγαθόν; –οὐ πέφυκεν δέχεσθαι μετουσίαν ἀγαθοῦ. διὰ κενῆς οὖν ὁ ἁμαρτάνων ἁμαρτάνει. γέγραπται γοῦν ἐν ἄλλῳ ψαλμῷ περὶ αὐτοῦ τοῦ μεγαλοδαίμονος, τοῦ διαβόλου, τοῦ πάσης κακίας αἰτίου· \"σύντριψον τὸν βραχίονα τοῦ ἁμαρτωλοῦ καὶ πονηροῦ\". εἰρήκαμεν πολλάκις ὅτι τὰ κατὰ τῆς ἐναντίας δυνάμεως κείμενα ὀνόματα προαιρέσεώς εἰσιν ὀνόματα· ἐκθρὸς γοῦν λέγεται, διάβολος, ὀνομάζεται σατανᾶς, ὅς ἐστιν ἀντικείμενος, ἁμαρτωλός· καὶ τοῦτο δὲ τὸ ὄνομα προαιρέσεώς ἐστιν. μετὰ ἄρθρου δὲ πάντα μᾶλλον αὐτὸς λέγεται· \"ἰδοὺ δέδωκα ὑμῖν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν\"– οὐκ ἐχθροῦ, ἀλλά–\"τοῦ ἐχθροῦ\". καί· \"ῥῦσαι ἡμᾶς\"–οὐκ ἀπὸ πονηροῦ, ἀλλά–\"ἀπὸ τοῦ πονηροῦ\". καὶ ἐνταῦθα· \"σύντριψον τὸν βραχίονα τοῦ ἁμαρτωλοῦ καὶ πονηροῦ\". εἶτα ἐπιφέρει·","english":"From this it follows that there are not even two contrary principles in essence, nor are certain people evil by constitution, as many of the heterodox also wish—that no one is either good or bad by choice. But many absurd and impious consequences follow for them. Consider: if all who are good are such by constitution, and the wicked happen to be so by essence, then all legislation is superfluous; for the law cannot make the good man good, nor the bad man good. And if the law is superfluous, then all exhortation, all encouragement, all counsel is superfluous, and altogether the rational faculty of man is abolished; for he who has no choice and will is not rational. Superfluous too is the coming of the Savior. Does he make the good man good?—He is such of himself. But the bad man good?—He is not by nature capable of receiving a share in the good. In vain, then, does the sinner sin. At any rate it is written in another psalm concerning the great demon himself, the devil, the cause of all evil: \"Break the arm of the sinner and the wicked man.\" We have often said that the names applied to the opposing power are names of choice; at any rate he is called enemy, devil, he is named satan, which means adversary, sinner; and this name too is of choice. And with the article, he is rather called himself in every case: \"Behold, I have given you to tread upon serpents and scorpions and upon all the power\"—not of an enemy, but—\"of the enemy.\" And: \"Deliver us\"—not from a wicked one, but—\"from the wicked one.\" And here: \"Break the arm of the sinner and the wicked man.\" Then he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"\"ζητηθήσεται ἡ ἁμαρτία αὐτοῦ, καὶ οὐ μὴ εὑρεθῇ δι' αὐτήν\". διὰ τὴν ἑαυτῆς φύσιν οὐκ εὑρίσκεται. ζητεῖται ἡ ἁμαρτία αὐτοῦ ποτε καὶ οὐκ εὑρίσκεται οὐκ οὖσά που, οὐ μεταστᾶσα εἰς ἕτερον τόπον, ἀλλὰ δι' ἑαυτὴν οὐκ εὑρίσκεται, ἐπεὶ οὐκ ἔχει τὸ εἶναι καθ' ἑαυτήν, εἰ μὴ ἐν τῷ ἐνεργοῦντι. καὶ ἔτι· \"καὶ ἐψεύσατο ἡ ἀδικία ἑαυτήν\". ὧδε τὸ ψεύσασθαι οὕτω λέγομεν ὥς φαμεν πολλάκις ψεύδεσθαι τὴν γῆν. ψεύδεται οὖν ἡ ἀδικία ἑαυτήν, ὥστε μηκέτι ὑπάρχειν. ἑαυτὴν ἐψεύσατο διὰ τὴν φύσιν ἑαυτῆς. οὕτως οὖν οἱ ἀνομοῦντες διὰ κενῆς ἀνομοῦσιν, οὐκ ἐπὶ τῷ κερδῆσαί τι, ἀλλὰ μᾶλλον βλαβῆναι. τὰς ὁδούς σου, κύριε, γνώρισόν μοι ἀνομοῦσιν οἱ μὴ πεῖραν σχόντες νόμου. νῦν δὲ περὶ τοῦ γραπτοῦ, τοῦ κατὰ διδασκαλίαν νόμου λέγω· οἱ γὰρ τοῦτον μὴ λαβόντες ἄνομοι λέγονται, ὡς καὶ ἐν τῷ· \"μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι\". ἡ δὲ μετὰ νόμον ἁμαρτία οὐ λέγεται ἁπλῶς ἀνομία, ἀλλὰ παρανομία·\n\n\"παρανομίαι ἄνδρα ἀγρεύουσιν, σειραῖς δὲ τῶν ἁμαρτιῶν ἑαυτοῦ ἕκαστος σφίνγεται\". \"οὐδὲ διαμενοῦσιν παράνομοι ἀπέναντι τῶν ὀφθαλμῶν σου\". ὁ ἄνομος ὅλως οὐδέποτε γίνεται ἐπίπροσθεν θεοῦ. ὑπὸ τοὺς ὀφθαλμοὺς τοῦ θεοῦ οὐ γίνεται εἰ μὴ ἑτέρως κατὰ τὸν τῆς προνοίας λόγον. κατὰ δὲ τὸ τάγμα τῶν σπουδαίων οὐ διαμενοῦσιν. οὐχ οὕτω διαμενοῦσιν ὡς οἱ δίκαιοι, περὶ ὧν λέγεται· \"ὀφθαλμοὶ κυρίου ἐπὶ δικαίους\". διὰ τοῦ οὖν εἰπεῖν \"οὐ διαμενοῦσιν\" δείκνυσιν ὅτι γέγονάν ποτε, ὅτε ἐφύλαττον τὸν νόμον, ὅτε δὲ παραβάται αὐτοῦ γεγόνασιν, τότε ἐκβέβληνται τῶν ὀφθαλμῶν τοῦ θεοῦ. 79 4–5 τὰς ὁδούς σου, κύριε, γνώρισόν μοι καὶ τὰς τρίβους σου δίδαξόν με.","english":"His sin will be sought out, and it will not be found because of it. By its own nature it is not found. His sin is sought at some time and is not found, not being anywhere, not having moved to another place, but because of itself it is not found, since it does not have existence in itself, except in the one who commits it. And further: and injustice has lied to itself. Here we speak of lying in the way we often say the earth lies. Injustice, then, lies to itself, so as no longer to exist. It lied to itself because of its own nature. Thus, then, those who transgress the law transgress in vain, not to gain anything, but rather to be harmed. Make your ways known to me, Lord, to those who transgress the law, who have had no experience of the law. But now I speak concerning the written law, the law that is according to teaching; for those who have not received this are called lawless, as also in the passage: blessed are those whose lawless deeds have been forgiven. But sin after the law is not called lawlessness simply, but transgression of the law.\n\nTransgressions of the law catch a man, and each one is entangled in the cords of his own sins. Nor shall transgressors of the law remain before your eyes. The lawless man never at all comes before God. He does not come under the eyes of God except in another way, according to the principle of providence. But according to the order of the zealous, they shall not remain. They shall not remain as the righteous do, concerning whom it is said: the eyes of the Lord are upon the righteous. By saying, then, they shall not remain, he shows that they once existed, when they were keeping the law, but when they became transgressors of it, then they were cast out from the eyes of God. Make your ways known to me, Lord, and teach me your paths.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"ὁδήγησόν με ἐπὶ τὴν ἀλήθειάν σου. διττῶς αἱ τοῦ θεοῦ ὁδοὶ λέγονται· ἤτοι αἱ φέρουσαι πρὸς αὐτὸν ἢ ἃς αὐτὸς ὁδεύει ἐπιπορευόμενος τοῖς ὅλοις, δέον κατὰ τὸν τῆς προνοίας λόγον ἢ κατὰ τὸ ὠφελεῖν καὶ εἶναι ἐν τοῖς δεκτικοῖς ἑαυτοῦ. λέγει γοῦν· \"ἐνοικήσω ἐν αὐτοῖς καὶ ἐνπεριπατήσω\". ὁ δὲ ἐνπεριπατῶν ἔχει ὁδούς, ἃς αὐτὸς ὁδεύει. διττῶς οὖν ὁδοὺς θεοῦ λέγομεν ἢ τὰς πρὸς αὐτὸν ἀγούσας –αὗται δέ εἰσιν αἱ ἀρεταί–ἢ ἃς αὐτὸς ἐπιβαδίζει κατὰ τὴν πρόνοιαν ἑαυτοῦ καὶ κρίσιν καὶ διοίκησιν καὶ δωρεάς. δεῖ οὖν γνῶναι τὰς ὁδοὺς τοῦ θεοῦ αὐτοῦ γνωρίζοντος. \"καὶ τὰς τρίβους σου δίδαξόν με\". ἤτοι ἃς τρίβουσιν οἱ πρὸς σὲ σπεύδοντες ἢ ἃς σὺ τρίβεις ἐπιπορευόμενος τοῖς ἔργοις τῆς χάριτός σου. εἰ δὲ ἔστιν καὶ πλείους εἰπεῖν· οἶδας ὅτι πρὸ διδασκαλίας δεῖ εἶναι γνώριμά τινα· ἐκ προγιγνωσκομένων γὰρ αἱ ἐπιστῆμαι καὶ αἱ ἀποδείξεις αἱ ἐπιστημονικαί. ἀμφοτέρας οὖν γνώρισόν μοι τὰς ὁδούς σου· οὕτω γὰρ μαθήσομαι τὰς τρίβους σου ἐπεπόμενος τοῖς τρίψασιν αὐτάς, τοῖς προοδεύσασιν ἐν τοῖς καλοῖς ἢ σοῦ προοδεύσαντος, \"ἵνα τοῖς ἴχνεσίν σου ἐπακολουθῶμεν\" ὑπογραμμόν σε ἔχοντες καὶ τύπον. πρὸ τοῦ διδάξαι οὖν τὸ γνωρίσαι. οὕτω δὲ λέγουσιν ὅτι ἐκ γνωρίμων αἱ ἀποδείξεις καὶ αἱ διδασκαλίαι γίνονται. δυνατὸν λαβεῖν οὕτως ὅτι αἱ κοιναὶ ἔννοιαι προγιγνωσκόμεναί εἰσιν. καὶ τὴν διδασκαλίαν γοῦν ὅτε δοκιμάζομεν, πρὸς τὰς κοινὰς ἐννοίας λέγοντες δοκιμάζομεν αὐτήν. ἀμέλει γοῦν ἐνίοτε διδάςκαλος λέγει τι· καὶ προλαμβάνει ἡ ἔννοια ἡ κοινὴ τοῦ μανθάνοντος καὶ γιγνώσκει, εἰ καλῶς λέγει ἢ οὐ καλῶς.","english":"Guide me to your truth. The ways of God are spoken of in two senses: either the ways that lead to him, or those which he himself walks as he traverses all things, whether according to the principle of providence or according to his benefiting and being present in those receptive of him. For he says: \"I will dwell in them and walk among them.\" And he who walks among them has ways which he himself walks. So we speak of the ways of God in two senses: either those that lead to him—and these are the virtues—or those which he himself treads according to his providence and judgment and governance and gifts. It is necessary, then, to know the ways of God, since he makes them known. \"And teach me your paths.\" Either those which those who hasten toward you tread, or those which you tread as you traverse the works of your grace. But if it is possible to say more: you know that before teaching there must be certain things already known; for sciences and scientific demonstrations come from things previously known. Make known to me, then, both kinds of your ways; for in this way I will learn your paths, following those who have trodden them, those who have advanced in good things, or you who have advanced, \"so that we may follow in your footsteps,\" having you as an outline and pattern. Before teaching, then, comes making known. And they say it thus, that demonstrations and teachings come from things already known. It is possible to take it this way: that common notions are things previously known. And when we test a teaching, at any rate, we test it by reference to common notions. Indeed, sometimes a teacher says something, and the common notion of the learner anticipates and recognizes whether he speaks well or not well.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"εὑρήσεις οὖν καὶ ἐπὶ ταῖς ἀποδείξεσιν ταύταις ταῖς ἀνθρωπίναις, ταῖς ἐπιστημονικαῖς, μὴ καλῶς ἀγομένας τὰς ἐπιστήμας, ἐὰν ἃ δέον ἐστὶν προγιγνώσκειν μὴ προγιγνώςκουσιν οἱ ἀκούοντες. ἀμέλει γοῦν πολλάκις καὶ τοῦτο ἡμῖν ἐλέχθη ὅτι, ὅτε τις μανθάνει τινὰ ἃ δεῖ προειδέναι τῆς μαθήσεως, οὐ δεῖ διὰ ἀσαφῶν λέξεων λέγειν ἐκείνῳ, ἐπεὶ οὔκ ἐστιν γνώριμα αὐτῷ. \"ὁδήγησόν με ἐπὶ τὴν ἀλήθειαν\". μετὰ τὰς πρακτικὰς ἀρετὰς καὶ τὰς κατὰ διάθεσιν ἡ ὁδήγησις ἐπὶ τὴν ἀλήθειαν γίνεται· \"ἐπιθυμήσας\" γάρ, φησίν, \"σοφίας διατήρησον ἐντολάς, καὶ κύριος χορηγήσει σοι αὐτήν\". σοφία δὲ καὶ ἀλήθεια ταὐτόν ἐστιν. ὁ σωτὴρ γοῦν ἀμφότερα εἶναι λέγεται· \"Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία\". καὶ αὐτὸς εἶπεν· \"ἐγώ εἰμι ἡ ἀλήθεια\". καὶ δίδαξόν με, ὅτι σὺ εἶ ὁ θεὸς ὁ σωτήρ μου. θεός μου εἶ δημιουργήσας με, σωτήρ μου εἶ θέλων με βελτιοῦσθαι. σύ μου οὖν διδάσκαλος γενοῦ. ὡς δημιουργός, οὕτω καὶ διδάσκαλος. καὶ σὲ ὑπέμεινα ὅλην τὴν ἡμέραν. σὲ ὑπέμεινα πάντα τὸν χρόνον τῆς ζωῆς μου, ἵνα διδάσκαλόν σε σχῶ καὶ σωτῆρα· \"πρὸς σὲ\" γὰρ \"ἦρα τὴν ψυχήν μου\", οὐ πρὸς ἄλλον. οὐχ ἕτερον παρεκάλεσα, ἵνα γνωρίσῃ μοι τὰς ὁδούς σου καὶ τὰς τρίβους σου διδάξῃ με, ἀλλὰ σὲ ἠξίωσα καὶ τούτων μοι διδάσκαλον γενέσθαι. πολλαχοῦ ὁ πᾶς τῆς ζωῆς ἡμῶν χρόνος ἡμέρα καλεῖται κατὰ τὸ λεχθέν· \"ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν\", ἀνθ' οὗ πεποίηκεν ὁ ἀπόστολος \"πᾶσαν ἡμέραν\". δύναται δὲ ἡμέρα λέγεσθαι ὅλος ὁ χρόνος τῆς ζωῆς τῶν ἁγίων, ὅτι ἐν φωτισμῷ εἰσιν ἀεί, καταλαμπόμενοί εἰσιν ὑπὸ τοῦ ἀληθινοῦ φωτὸς \"τοῦ ἡλίου τῆς δικαιοσύνης\".","english":"You will find, then, even in the case of these human demonstrations, these scientific ones, that the sciences are not rightly conducted if those who hear do not first know the things that ought to be known beforehand. Indeed, this was often said by us as well: that when someone learns certain things that must be known beforehand for the learning, one must not speak to that person through unclear expressions, since they are not familiar to him. \"Guide me to the truth.\" After the practical virtues and those according to disposition, the guidance to the truth takes place; for \"having desired wisdom,\" it says, \"keep the commandments, and the Lord will supply it to you.\" And wisdom and truth are the same thing. The Savior, at any rate, is said to be both: \"Christ, the power of God and the wisdom of God.\" And he himself said: \"I am the truth.\" And teach me, that you are God my Savior. You are my God who created me, you are my Savior who wills that I be made better. Become my teacher, then. As creator, so also teacher. And I waited for you the whole day. I waited for you all the time of my life, so that I might have you as teacher and savior; for \"to you I lifted up my soul,\" not to another. I did not call upon another to make your ways known to me and to teach me your paths, but I deemed you worthy to become my teacher of these things too. In many places the whole time of our life is called a day, according to what was said: \"For your sake we are put to death the whole day,\" in place of which the apostle has made \"every day.\" And the whole time of the life of the saints can be called a day, because they are always in illumination, being illumined by the true light \"of the sun of righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"αὕτη ἡ ἡμέρα οὐ μεσολαβεῖται ὑπὸ νυκτῶν, ἀδιάκοπός\n\nἐστιν. εἴρηται γοῦν ἐν ψαλμῷ· \"ὁ αἰὼν ἡμῶν εἰς φωτισμὸν τοῦ προσώπου σου\". ἡ ζωὴ δὲ ἡ παρεκτεινομένη τῇ ἐνταῦθα ἐπιδιατριβῇ λέγεται αἰών· \"ἔσται\" γάρ \"σοι δοῦλος εἰς τὸν αἰῶνα\". \"οὐ μὴ φάγω κρέας εἰς τὸν αἰῶνα\", ἀντὶ τοῦ \"διὰ βίου\". ἐπεὶ τοίνυν ὁ χρόνος τῆς ἡμετέρας ζωῆς πρὸς τὸ φωτίσαι τὸ πρόσωπόν σου γεγένηται– ἐληλύθαμεν γὰρ τὴν παρουσίαν σου προαναφωνῆσαι–, ὁ αἰὼν ἡμῶν πᾶς εἰς φωτισμὸν τοῦ προσώπου σου γέγονεν ἕνεκεν τοῦ φωτίσαι καὶ φανερῶσαι ἀνθρώποις τὴν ἐπιδημίαν σου. μνήσθητι τῶν οἰκτιρμῶν σου, κύριε, καὶ τὰ ἐλέη σου, ὅτι ἀπὸ τοῦ αἰῶνός εἰσιν. εἰ γὰρ καὶ παρεκάλεσα καὶ ἦρα τὴν ψυχήν μου πρὸς σὲ καὶ τὰ ἄλλα ἠξίωσα ὑπαρχθῆναί μοι παρὰ σοῦ, ἀλλ' οὐ κατ' ἀξίαν ταῦτα αἰτῶ. οἰκτίρων καὶ ἐλεῶν ταῦτα παρέχεις συμφώνως τῷ· \"οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ\"· κἂν γὰρ πάντα, ἃ παρ' ἑαυτούς, ἐποιήσαμεν, ἐλέῳ θεοῦ σπουδάζομεν τυχεῖν τοῦ τέλους αὐτῶν. ὡς οἰκτίρ μων ἄκουσόν μου, ὡς ἐλεήμων δέξαι μου τὰς εὐχάς. \"καὶ τὰ ἐλέη σου, ὅτι ἀπὸ τοῦ αἰῶνός εἰσιν\". μὴ γὰρ χθὲς καὶ πρώην ἤρξω ἐλεήμων εἶναι. ἀίδιος εἶ, ἀιδίως ἀγαθὸς εἶ. ἁμαρτίας νεότητός μου καὶ τὰς ἀγνοίας μου μὴ μνησθῇς. θεωρεῖς ὅτι περὶ προλαβουσῶν ἀγνοιῶν καὶ ἁμαρτημάτων εὔχεται κατ' οἰκτιρμὸν καὶ ἐλεημοσύνην θεοῦ· οὐ γὰρ ἔτι μετάνοιά ἐστιν ἡ ἐπὶ πραττομένοις ἁμαρτήμασιν ἀναπέμπουσα εὐχήν. ἐπὶ παρῳχηκόσιν γίνονται αἱ μετάνοιαι. λέγει γοῦν· \"μὴ μνησθῇς τῶν ἁμαρτιῶν καὶ τῶν ἀγνοιῶν μου\" ὧν ἔχω, νῦν οὐκ ἔχω δέ, ἀλλὰ τῶν τῆς νεότητος.","english":"This day is not interrupted by nights; it is unbroken. For it has been said in a psalm: \"Our age is for the illumination of your face.\" And the life that is extended by the sojourn here is called an age; for \"he shall be your servant for the age.\" \"I will certainly not eat meat for the age,\" meaning \"for a lifetime.\" Since, then, the time of our life has come to be for the illuminating of your face—for we have come to proclaim your coming beforehand—, our whole age has come to be for the illumination of your face, for the sake of illuminating and making manifest to human beings your visitation. Remember your compassions, Lord, and your mercies, for they are from the age. For even if I have exhorted and lifted up my soul to you and have deemed other things worthy to be granted to me by you, still I do not ask these things according to worth. As one who has compassion and shows mercy, you provide these things in agreement with: \"It is not of the one who wills nor of the one who runs, but of God who shows mercy\"; for even if we have done all things that are in our power, we strive to attain their end by the mercy of God. As compassionate, hear me; as merciful, receive my prayers. \"And your mercies, for they are from the age.\" For you did not begin to be merciful yesterday and the day before. You are eternal, you are eternally good. Do not remember the sins of my youth and my ignorances. You see that he prays concerning preceding ignorances and sins according to the compassion and mercy of God; for the prayer sent up for sins being committed is no longer repentance. Repentances occur for things that have passed. For he says: \"Do not remember my sins and my ignorances\"—those which I have, but now I do not have them, rather those of my youth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"δυνατὸν δὲ καὶ οὕτως· οἵας ἐὰν ᾖ ἡλικίας ὁ ἀγνοῶν καὶ ἁμαρτάνων, νέος ἐστὶν νεότητι τῆς γνώμης, νεοπαγίᾳν τῆς ἕξεως. εὑρεῖν οὖν ἔστιν ἀεὶ τοὺς ἐξομολογουμένους καὶ μετανοίας λόγους προφέροντας περὶ παρῳχηκότων ἁμαρτημάτων τοῦτο ποιοῦντας· \"ἡμαρτήκαμεν, ἠνομήσαμεν, ἠσεβήσαμεν\"· πῶς γὰρ οἷόν τέ ἐστιν; ὁ μετανοῶν ἀρετὴν αἰτεῖ. πῶς οὖν δύναται ἀρετὴν ἔχειν ἢ λαβεῖν ὁ ἐν τοῖς ἁμαρτήμασιν ἔτι ὤν; \"ἕκκλινον\" γοῦν \"ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν\". κατὰ τὸ ἔλεός σου μνήσθητί μου σύ. ἐπερ· \"μνήσθητί μου\"; –ἰδίωμά ἐστιν τῆς γραφῆς ἀντὶ τοῦ \"γνῶθί με\". ἕνεκεν τῆς χρηστότητός σου, κύριε. οὐχ ἕνεκα τῆς ἐμῆς ἀρετῆς μνήσθητί μου. χρηστὸς καὶ εὐθὴς ὁ κύριος. ὁ μετὰ εὐθύτητος ὢν χρηστὸς ἀγαθός ἐστιν· πολλάκις γὰρ τὸ \"χρηστὸν\" ἐπὶ διαβολῇ λαμβάνεται· \"φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί\". οὐκ ἐπαινετῶς τὰ χρηστὰ ὧδε λαμβάνει, ἀντὶ τῶν ἐπιπολαίων. καὶ πάλιν τὸ ἄκακον ὁμοίως· \"ἄκακος πιστεύει παντὶ λόγῳ\", ἀντὶ τοῦ εὐήθης. καὶ περὶ τῶν ἑτεροδόξων γράφει Παῦλος· \"διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων\". διὰ τοῦτο νομοθετήσει ἁμαρτάνοντας ἐν ὁδῷ. εἰ ἦν ἀπότομος, εἰ μὴ ἦν χρηστός, οὐκ ἐνομοθέτει ἐν τῇ ὁδῷ τῆς σωτηρίας τοὺς ἁμαρτάνοντας, ἀλλὰ κολάσει αὐτοὺς παρεδίδου. καὶ αὐτοὺς οὖν τοὺς ἁμαρτάνοντας ἐν ὁδῷ νομοθετεῖ, ἵν' ὁδεύσαντες ταύτην τὴν ὁδὸν σωτηρίαν σχῶσιν. καὶ θεώρει· οὐ λέγει \"τοὺς ἡμαρτηκότας\", ἀλλὰ \"τοὺς ἁμαρτάνοντας\". καὶ τοὺς ἔτι ἁμαρτάνοντας διὰ προτροπῶν, νουθεσιῶν, νομοθεσιῶν ἄγει αὐτοὺς εἰς τὴν ὁδόν. ἐπερ· τὸν γραπτὸν λέγει;","english":"It is also possible to understand it in this way: whatever age the one who is ignorant and sinning may be, he is young with the youth of his disposition, with the newness of his condition. It is always possible, then, to find those who confess and bring forward words of repentance concerning past sins, doing this: \"We have sinned, we have acted lawlessly, we have acted impiously.\" For how is it possible? The one who repents asks for virtue. How, then, can he have virtue or receive it who is still in his sins? \"Turn away from evil and do good.\" According to your mercy remember me. Why \"remember me\"? It is a characteristic of Scripture, instead of \"know me.\" For the sake of your goodness, Lord. Not for the sake of my virtue remember me. The Lord is good and upright. The one who is with uprightness is good and kind; for often \"good\" is taken in a bad sense: \"evil companionships corrupt good morals.\" Here he does not take \"good\" in a praiseworthy sense, but instead of \"superficial.\" And again \"guileless\" likewise: \"the guileless believes every word,\" instead of \"simple-minded.\" And Paul writes concerning the heterodox: \"by their smooth talk and flattery they deceive the hearts of the guileless.\" For this reason he will legislate for those sinning in the way. If he were harsh, if he were not good, he would not legislate in the way of salvation for those who sin, but would hand them over to punishment. And so he legislates even for those who are sinning in the way, so that having traveled this way they may obtain salvation. And observe: he does not say \"those who have sinned,\" but \"those who are sinning.\" And those who are still sinning, through exhortations, admonitions, and laws, he leads them into the way. Why does he say \"written\"?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"–κατὰ πάντα τὰ σημαινόμενα τοῦ νόμου ἐκλαμβάνεσθαι τοῦτο τὸ ῥητὸν δύναται. ὁδηγήσει πραεῖς ἐν κρίσει. κεκριμένως τοὺς πράους ὁδηγεῖ· δοκεῖ γὰρ πάλιν καὶ ἡ πραότης τοῖς πολλοῖς ἐπιπολαιότητα σημαίνειν. ὅτε δὲ καὶ κεκριμένως ὁδηγοῦνται, τελείαν ἀρετὴν ἔχουσιν ἣν ἐδίδαξεν ἔχειν ὁ σωτὴρ λέγων· \"μάθετε ἀπ' ἐμοῦ, ὅτι πραύς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ\". δύναται δὲ καὶ τὸ \"ἐν κρίσει\" οὕτως· κρίνας τούτους τοὺς πραεῖς δυναμένους ὠφεληθῆναι ὁδηγεῖ αὐτούς. καὶ ἡ πρώτη δὲ διάνοια μάλιστα ἔχει ἁρμονίως πρὸς τὴν λέξιν ὅτι κεκριμένως ἔρχονται ἐπὶ τὴν ὁδὸν ὁδηγὸν τὸν θεὸν ἔχοντες. ἢ οὐχ ὁδηγεῖ ὁ λέγων· \"μάθετε ἀπ' ἐμοῦ, ὅτι πραύς εἰμι\"; πᾶσαι αἱ ὁδοὶ κυρίου ἔλεος καὶ ἀλήθεια. ἐν πολλοῖς τόποις τῶν γραφῶν\n\nσυνέζευκται τὸ ἔλεος τῇ ἀληθείᾳ. μεγάλη τίς ἐστιν ἡ ἀλήθεια, ἵν' οὕτως εἴπω, ὑπὲρ τοὺς ἀνθρώπους ἐστίν. θεώρει δὲ ὅτι πάντα τὰ λογικὰ καὶ τὰ ὑπερφυῆ καὶ τὰ ἄνω ἀπομείναντα χρῄζει τῆς ἀληθείας. ἐνταῦθα δὲ χρῄζομεν τοῦ ἐλέου, ἵνα δυνηθῶμεν γνῶναι τὴν ἀλήθειαν. εἴρηται δὲ ἐν τοῖς ἔνπροσθεν· \"τὰς ὁδούς σου, κύριε, καὶ τὰς τρίβους σου ὁδήγησόν με ἐπὶ τὴν ἀλήθειάν σου\". ἀρχὴ οὖν τοῦ ὁδεύειν ταύτας τὰς μακαρίους ὁδοὺς ἐκ τοῦ ἐλέους τοῦ θεοῦ γίνεται, τέλος δὲ ἐκ τῆς ἀληθείας. τοῖς ἐκζητοῦσιν τὴν διαθήκην αὐτοῦ καὶ τὰ μαρτύρια αὐτοῦ. οὐ τοῖς ἁπλῶς ζητοῦσιν, ἀλλ' ἐπιτεταμένως τοῖς ἐκζητοῦσιν. οἱ ἐρευνῶντες τὰς γραφάς, κἀκεῖνοι ἐκζητοῦσιν τὴν θεοῦ διαθήκην. ταὐτὸν δὲ τὸ ἐρευνᾶν καὶ τὸ ἐκζητεῖν. \"καὶ τὰ μαρτύρια αὐτοῦ\"· μαρτύριά εἰσιν αὐτοῦ τὰ ὑπ' αὐτοῦ μεμαρτυρημένα λόγια.","english":"This utterance can be understood according to all the meanings of the law. He will guide the meek in judgment. He guides the meek with discernment; for again, meekness seems to the many to signify shallowness. But when they are also guided with discernment, they possess the perfect virtue which the Savior taught them to possess when he said: \"Learn from me, that I am meek and humble in heart.\" But \"in judgment\" can also be understood thus: having judged these meek ones to be able to be benefited, he guides them. And the first thought especially accords with the phrase, that they come with discernment onto the way, having God as their guide. Or does he not guide them who says: \"Learn from me, that I am meek\"? All the ways of the Lord are mercy and truth. In many places of the Scriptures mercy is joined together with truth. Great, as I may so put it, is the truth; it is beyond men. Consider that all rational beings, both the transcendent and those remaining above, need the truth. But here we need mercy, so that we may be able to know the truth. And it has been said in what precedes: \"Your ways, O Lord, and your paths, guide me in your truth.\" The beginning, then, of walking these blessed ways comes from the mercy of God, and the end from the truth. To those who seek out his covenant and his testimonies. Not to those who seek simply, but to those who seek out intensely. Those who search the Scriptures—they too seek out the covenant of God. And searching and seeking out are the same thing. \"And his testimonies\": his testimonies are the oracles testified by him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"οἶδας ὅτι τὸ μαρτυρηθὲν ἀναντίρρητον. τὸ ἀναντίρρητον οὖν τῶν θείων παιδευμάτων τῷ ὀνόματι τῶν μαρτυρίων πολλάκις σημαίνεται. ἐπερ· ἃ αὐτὸς ἐμαρτύρησεν; –ἃ αὐτὸς ἐβεβαίωσεν. δυνατὸν δὲ καὶ τὰ ἀνεξέλεγκτα καὶ μὴ ἔχοντα ἀνατροπὴν μαρτύρια λέγεσθαι, οὐχ ὅτι ὑπό τινος ἐμαρτυρήθησαν, ἀλλ' ὅτι ἡ φύσις αὐτῶν τοιαύτη ἐστίν, ὥστε μαρτυρεῖν αὐτὰ τῇ ἀληθείᾳ. \"καὶ ὁ μάρτυς\", φησίν, \"ἐν οὐρανῷ πιστός\". περὶ τοῦ θεοῦ, ἐὰν λέγηται ὁ θεὸς μαρτυρεῖσθαι, μὴ τοῦτο λέγομεν ὅτι ὁ μαρτυρῶν αὐτῷ συνιστᾷ αὐτόν. Ἰωάννης ἐλήλυθεν, \"ἵνα μαρτυρήσῃ περὶ τοῦ φωτός\"· μὴ γὰρ ὁ μαρτυρήσας περὶ τοῦ φωτὸς Ἰωάννης πίστιν καὶ σύνστασιν τῷ φωτὶ παρέσχεν. ὁ μαρτυρῶν ἐπιστήμῃ ἑαυτὸν δείκνυσιν ἐπιστήμονα, καὶ ὁ μαρτυρῶν ἀρετῇ δείκνυται σπουδαῖος ὤν. οὕτω γοῦν καὶ οἱ ἐν τοῖς διωγμοῖς εὐαρεστήσαντες καὶ ἀθλήσαντες ὡς δεῖ μάρτυρες λέγονται. ἑαυτοὺς ἔδειξαν φιλαλήθεις, ἑαυτοὺς ἔδειξαν εἰδότας τὴν ἀλήθειαν. οὐ τὴν ἀλήθειαν ἐβεβαίωσαν, ἀλλ' ἑαυτοὺς ἐβεβαίωσαν. τὰ ἄξια οὖν τοῦ μαρτυροῦντος λέγεται πολλάκις μαρτύρια. ἕνεκεν τοῦ ὀνόματός σου, κύριε. οὐχ ἕνεκα τῆς ἡμετέρας σπουδῆς ἢ τοῦ ἡμετέρου βίου, ἀλλὰ διὰ τὸ σὸν ὄνομα. τοῦτο γοῦν καὶ ἐν ἑτέρῳ ψαλμῷ λέγουσιν· \"μὴ ἡμῖν, κύριε, μὴ ἡμῖν, ἀλλ' ἢ τῷ ὀνόματί σου δὸς δόξαν\"· ἐπεὶ γὰρ σοῦ χρηματίζομεν καὶ σὺ θεὸς ἡμῶν ὠνομάσθης, ποίησον διὰ τὸ σὸν ὄνομα. καὶ ἱλάσῃ τῇ ἁμαρτίᾳ μου· πολλὴ γάρ ἐστιν. τὸ \"πολλή ἐστιν\" οὕτω λέγομεν· εἰ τοσαῦτα ποθεῖ γνωρισθῆναι ἑαυτῷ τὰς ὁδούς, ὁδηγηθῆναι ἐπὶ τὴν ἀλήθειαν, πῶς πολλὴν ἔχει ἁμαρτίαν; εἴρηται ἔνπροσθεν τοῦ·","english":"You know that what has been testified to is irrefutable. The irrefutability, then, of the divine teachings is often signified by the name of testimonies. What things did he himself testify to? — what things he himself confirmed. But it is also possible for testimonies to be called unrefuted and having no refutation, not because they were testified to by someone, but because their nature is such that they themselves bear witness to the truth. \"And the witness,\" he says, \"in heaven is faithful.\" Concerning God, if God is said to be testified to, we do not say this, that the one who testifies to him establishes him. John came \"in order to testify concerning the light\"; for John, who testified concerning the light, did not provide faith and confirmation to the light. The one who testifies to knowledge shows himself to be knowledgeable, and the one who testifies to virtue is shown to be earnest. Thus, at any rate, those who pleased God in persecutions and struggled as they ought are called witnesses. They showed themselves to be lovers of truth, they showed themselves to know the truth. They did not confirm the truth, but they confirmed themselves. The things worthy of the one who testifies are therefore often called testimonies. For the sake of your name, O Lord. Not for the sake of our earnestness or our life, but because of your name. This, at any rate, they also say in another psalm: \"Not to us, O Lord, not to us, but to your name give glory\"; for since we are called by your name and you have been named our God, do it for the sake of your name. And you will be propitiated for my sin, for it is great. We say \"it is great\" in this way: if he desires so many ways to be made known to himself, to be guided to the truth, how does he have great sin? It has been said before this:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"\"ἀπὸ τῶν κρυφίων μου καθάρισόν με\", ὅτι καὶ ὁ βραχὺς μολυσμὸς μεγάλη ἁμαρτία ἐστὶν τῷ ὁλοκαθάρμῳ. τίς ἐστιν ἄνθρωπος ὁ φοβούμενος τὸν κύριον. λοιπὸν πυνθάνεται· τίς ἐστιν ἄρα ὁ φοβούμενος τὸν θεὸν ἄνθρωπος; τούτῳ \"νομοθετήσει ἐν ὁδῷ ᾗ ᾑρεθίσατο\" αὐτὸς ὁ θεός. οὐχ ὁ τυχών ἐστιν δὲ ὁ τὸν κύριον φοβούμενος ἄνθρωπος. οὕτως νομίζομεν οἱ πολλοί, οὕτως πολλάκις λέγομεν ὅτι· \"ἐγὼ ἁπλῶς θέλω φοβεῖσθαι τὸν θεόν\". οὐκ ἰσμὲν δὲ τί λέγομεν· ὁ γὰρ \"φόβος τοῦ θεοῦ πάντα ὑπερέβαλεν\", ὡς αὐτὴ ἡ γραφὴ λέγει. καὶ ἔτι· \"οὐκ ἔστιν ὑστέρημα τοῖς φοβουμένοις αὐτόν\". εἰ οὐκ ἔχει ὑστέρημα ὁ φοβούμενος τὸν θεόν, πληρέστατός ἐστιν. τὸ \"τίς ἐστιν\" δύναται τὸ σπάνιον εἶναι καὶ πυσματικόν. νομοθετήσει αὐτῷ ἐν ὁδῷ ᾗ ᾑρεθίσατο. ᾗ αὐτὸς ὁ θεὸς αἱρεῖται. δύναται δὲ ᾗ ᾑρεθίσατο ὁ ἄνθρωπος· κυρίως γὰρ ἡ ἀρετὴ αἱρετὴ λέγεται. ὥσπερ φιλητόν ἐστιν τὸ ἄξιον τοῦ φιλεῖσθαι, κἂν μηδεὶς αὐτὸ φιλῇ, φιλητόν ἐστιν καὶ μισητὸν τὸ ἄξιον τοῦ μισεῖσθαι, κἂν μηδεὶς αὐτὸ μισῇ, οὕτως αἱρετή ἐστιν ἡ \"αἱρετή\", κἂν μηδεὶς αὐτὴν αἱρῆται· αἱρεῖσθαι γὰρ ἔστιν καὶ κακά, ἀλλ' οὐκ αἱρετά. μᾶλλον ἐσφαλμένη ἐστὶν ἡ περὶ ταῦτα αἵρεσις. \"νομοθετήσει αὐτῷ ἐν ὁδῷ ᾗ ᾑρετίσατο\". ἤτοι αὐτὸς ὁ νομοθετῶν ἢ ὁ νομοθετούμενος. ἀμφότερα δὲ ἀληθῆ ἐστιν. ἡ ψυχὴ αὐτοῦ ἐν ἀγαθοῖς αὐλισθήσεται. οὗτος ὁ φοβούμενος τὸν κύριον ἄνθρωπος ἐν ἀγαθοῖς ἔχει τὴν ψυχὴν αὐλιζομένην. καὶ τὸ σπέρμα αὐτοῦ κληρονομήσει γῆν. \"σπέρμα αὐτοῦ\" οὐ πάντως τὸ σωματικόν –πολλῶν δὲ ἁγίων","english":"From my secret faults cleanse me,\" because even a small defilement is a great sin for one who is wholly pure. Who is the man who fears the Lord? Henceforth he asks: who, then, is the man who fears God? To this man God himself \"will give a law in the way which he chose.\" The man who fears the Lord is not just anyone. So we the many suppose, so we often say: \"I simply wish to fear God.\" But we do not know what we are saying; for \"the fear of God surpasses all things,\" as the Scripture itself says. And further: \"There is no want to those who fear him.\" If the one who fears God has no want, he is most complete. The phrase \"who is\" can convey what is rare and what is a question. He will give him a law in the way which he chose—which God himself chooses. But it can also mean the way which the man chose; for properly virtue is called choiceworthy. Just as the lovable is what is worthy of being loved, even if no one loves it, it is lovable, and the hateful is what is worthy of being hated, even if no one hates it, so the choiceworthy is choiceworthy even if no one chooses it; for one can also choose evil things, but they are not choiceworthy. Rather, the choice concerning these things is mistaken. \"He will give him a law in the way which he chose\"—either the one who gives the law or the one to whom the law is given. And both are true. His soul shall dwell among good things. This man who fears the Lord has his soul dwelling among good things. And his seed shall inherit the earth. \"His seed\" is not altogether the bodily seed—but of many saints","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"ἀνδρῶν φαῦλοι υἱοὶ ἀπεδείχθησαν–, ἀλλὰ τὸ σπέρμα τὸ γεννώμενον κατὰ παίδευσιν καὶ μίμησιν ἀρετῆς. κραταίωμα κύριος τοῖς φοβουμένοις αὐτόν. λοιπὸν λέγει τὸ μέγεθος τοῦ φοβουμένου τὸν θεόν. οὐκ ἄλλο κραταίωμα ἔχουσιν οἱ φοβούμενοι τὸν̣ θ̣εὸν ἢ αὐτὸν τόν, ὃν φοβοῦνται. ἰσχὺς αὐτῶν ἐστιν, βασιλεὺς αὐτῶν ἐστιν, κρατεῖ αὐτῶν. \"καὶ τὸ ὄνομα\" αὐτοῦ ἴδιον γέγονεν \"τῶν φοβουμένων αὐτόν\". οὔκ ἐστιν ἴδιον ἀνθρώπων, ἀλλὰ τῶν φοβουμένων· πᾶσιν μὲν γὰρ αὐτὸ δέδωκεν, ἀλλὰ τῶν φοβουμένων κτῆμα γέγονεν. καὶ ἡ διαθήκη αὐτοῦ τοῦ δηλῶσαι αὐτοῖς. αἱ διαθῆκαι ὅτε εἰσὶν ἐσφραγισμέναι, οὔπω δῆλά εἰσιν τὰ ἐνγεγραμμένα τοῖς κληρονόμοις. οὐκ ἀεὶ οὖν μένει ἡ διαθήκη αὕτη ἐσφραγισμένη, ἀλλὰ λυθήσεταί ποτε, ἵνα ἀποδοθῇ ἡ κληρονομία τοῖς ἐνγραφεῖσιν. δηλώσει οὖν αὐτοῖς. καὶ ἐπεὶ πολλαχοῦ λέγει τὸν θεῖον λόγον διαθήκην τόν τε παλαιὸν καὶ καινόν, τὸν πρὸ τῆς ἐπιδημίας καὶ μετ' αὐτήν, δεῖ ταύτην τὴν διαθήκην δηλωθῆναι, δεῖ λυθῆναι. τότε δὲ λύεται, ὅταν πληρωθῇ τὰ προαναφωνηθέντα δι' ἐκβάσεως κατὰ τό· \"ὅπως πληρωθῇ τὸ ῥηθέν\"· τότε γὰρ βεβαία γίνεται, ὅτε τέθνηκεν ὁ διαταξάμενος· ἡ λύσις γὰρ τότε γίνεται. κἂν μὴ λυθῇ τῷ μὴ εἶναι ἀντίρρησιν, λέλυται τῇ δυνάμει· τὅτε γὰρ ἀποδίδεται τὰ διαταγέντα, τοῖς εἰληφόσιν λέλυται ἡ διαθήκη. οἱ ὀφθαλμοί μου διὰ παντὸς πρὸς τὸν κύριον, ὅτι αὐτὸς ἐκσπάσει ἐκ παγίδος τοὺς πόδας μου. θεώρει ὅτι, ἐὰν μὴ ἀκριβῶς ἐπιστάνωμεν ταῖς λέξεσιν, ὁτὲ ἐναντιώματα εὑρίσκεται. οὐκέτι ἐστὶν κατὰ τὸν λέγοντα· \"πολλή ἐστιν ἡ ἁμαρτία μου\", τό· \"οἱ ὀφθαλμοί μου διὰ παντὸς πρὸς τὸν κύριον\"·","english":"they were shown to be worthless sons of men—but the seed that is begotten through discipline and imitation of virtue. The Lord is a stronghold for those who fear him. Henceforth he speaks of the greatness of the one who fears God. Those who fear God have no other stronghold than the very one whom they fear. He is their strength, he is their king, he rules over them. \"And his name\" has become \"his own\" for \"those who fear him.\" It is not the property of men, but of those who fear him; for he has given it to all, but it has become the possession of those who fear him. And his covenant is to make it known to them. When covenants are sealed, what is written in them is not yet clear to the heirs. This covenant, then, does not remain sealed forever, but will at some time be loosed, so that the inheritance may be given to those who are written in it. He will therefore make it known to them. And since in many places he calls the divine word a covenant, both the old and the new, the one before the coming and the one after it, this covenant must be made known, it must be loosed. And it is loosed when the things foretold have been fulfilled through their outcome, according to the words \"so that what was spoken might be fulfilled\"; for then it becomes valid, when the one who made the testament has died; for the loosing takes place then. And even if it is not loosed because there is no contradiction, it has been loosed in power; for then the things bequeathed are given over, and for those who have received them the covenant has been loosed. My eyes are continually toward the Lord, for he will pull my feet out of the snare. Observe that, if we do not attend precisely to the words, sometimes contradictions are found. It is no longer in accordance with the one who says, \"My sin is great,\" that \"my eyes are continually toward the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"ὁ γὰρ διὰ παντὸς τοὺς ὀφθαλμοὺς προσέχων πρὸς τὸν κύριον οὐκ ἔχει ὅλως ἁμαρτίαν, καθαρὰν ἔχει καρδίαν. οὕτω καὶ αὐτὸν τὸν θεὸν ὁρᾶν δύναται. ὅταν οὖν μὴ ποτὲ ὁρᾷ, ποτὲ δὲ μή, διὰ παντὸς ἔχων πρὸς τὸν κύριον τοὺς ὀφθαλμούς, λέγει· \"ἐγὼ δὲ διὰ παντὸς μετὰ σοῦ\". μετὰ σοῦ δὲ ὢν οὐχ ἁμαρτάνω. εἰ μὴ ἐκτός τις γένηται θεοῦ, οὐχ ἁμαρτάνει. \"οἱ μακρύνοντες\" οὖν \"ἑαυτοὺς ἀπὸ σοῦ ἀπολοῦνται\". ἐπερ· \"καὶ ἡ διαθήκη αὐτοῦ\"; –ἡ τοῦ θεοῦ διαθήκη δηλοῦται, ὅταν τις ἀποδειχθῇ ἄξιος τοῦ λαβεῖν τὰ ἐπαγγελλόμενα. ἔχει δέ τι παράδοξον παρὰ τὰς ἄλλας διαθήκας ἡ τοῦ θεοῦ· προσάπαξ λύονται αἱ τῶν ἀνθρώπων διαθῆκαι. ὁ θεὸς δὲ καθ' ἡμέραν. οὗτος οὖν τὴν διαθήκην καὶ δηλοῖ τοῖς προσερχομένοις καὶ ἀξίοις οὖσιν. ὥσπερ ἐν τοῖς ἄλλοις πᾶσιν παραλλάττει τὰ τοῦ θεοῦ ἔλεγον γὰρ ὅτι τὸ φῶς τοῦτο τὸ αἰσθητὸν ὅταν εἰς μέσον ἔλθῃ, φωτίζει τὸν ὄψιν ἔχοντα· οὐ παρέχει ἀντίλημψιν τῷ τυφλῷ. τὸ δὲ τοῦ θεοῦ φῶς ἅμα φαινόμενον καὶ τὴν ὄψιν παρέχει καὶ φωτίζει αὐτήν. τοῖς γοῦν ἀγνοοῦσιν αὐτὸν τυφλοῖς οὖσιν ὅτε ἀνατέλλει, ἀμφότερα χαρίζεται καὶ τὸ ὄψιν ἔχειν νοῦ καὶ τὸ ἀντιλαμβάνεσθαι τοῦ φωτός–, οὕτω καὶ ἡ διαθήκη οὐ προσάπαξ λύεται, ἀλλ' ἐάν τις σήμερον ἄξιον ἑαυτὸν καταστήσ̣ῃ τοῦ υἱὸν εἶναι τοῦ διαθεμένου καὶ κληρονόμον, τότε δηλο̣ῦται αὐτῷ. \"οἱ ὀφθαλμοί μου διὰ παντὸς πρὸς τὸν κύριον\". ἐπεὶ \"οἱ ὀφθαλμοὶ κυρίου ἐπὶ δικαίους\", ἀνάγκη καὶ τοὺς δικαίους διὰ παντὸς τοὺς ὀφθαλμοὺς ἔχειν πρὸς αὐτόν. οὐ ποτὲ μὲν αὐτὸν ὁρῶσιν, ποτὲ δὲ οὔ, ἀλλά τινα τῶν ἀπηγορευμένων·","english":"For the one who keeps his eyes fixed on the Lord at all times has no sin at all; he has a pure heart. In this way he is also able to see God himself. When, then, he does not see him at one time and does not see him at another—since he keeps his eyes on the Lord at all times—he says: \"But I am with you always.\" And being with you, I do not sin. Unless someone comes to be outside of God, he does not sin. \"Those who distance themselves from you,\" then, \"will perish.\" And \"his covenant\"?—The covenant of God is made manifest when someone is shown worthy to receive the promises. But the covenant of God has something paradoxical compared with other covenants: the covenants of men are dissolved once for all, but God's covenant is dissolved daily. He therefore both makes the covenant manifest to those who draw near and are worthy. Just as in all other things the things of God differ—for they said that this perceptible light, when it comes into the midst, illumines the one who has sight; it does not give perception to the blind. But the light of God, at the very moment it appears, both provides sight and illumines it. To those, then, who are ignorant of him and are blind, when it rises, it grants both to have the sight of the mind and to perceive the light—so too the covenant is not dissolved once for all, but if someone today makes himself worthy to be a son of the one who made the covenant and an heir, then it is made manifest to him. \"My eyes are always toward the Lord.\" Since \"the eyes of the Lord are upon the righteous,\" it is necessary that the righteous also keep their eyes toward him at all times—not seeing him at one time and not at another, but [seeing] some of the forbidden things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"ὅνπερ γὰρ τρόπον \"οὐδεὶς δύναται δυσὶν κυρίοις δουλεύειν\", οὕτως οὐδεὶς δύναται πρὸς θεὸν τοὺς ὀφθαλμοὺς ἔχειν καὶ πρὸς τὴν κακίαν ἢ τὸν ποιητὴν τῆς κακίας πρῶτον. ὁ θεὸς νοερά ἐστιν οὐσία βλεπομένη ὀφθαλμοῖς διανοίας. ὅταν οἱ ὀφθαλμοὶ τῆς διανοίας πρὸς τοῦτον μόνον τεταμένοι γένωνται, οὐδὲν ἕτερον ὁρῶσιν. τὰ δὲ χείρονα οὐ πεφύκασιν βλέπειν, ὅτε τὸν θεὸν ὁρῶσιν, ὥσπερ οὐ πέφυκεν δουλεύειν μαμωνᾷ ὁ θεῷ δουλεύων. τὸ \"οὐ πέφυκεν\" δὲ οὕτω λέγω· οὐ πέφυκεν τὸν ἀδικοῦντα δικαιοσύνην ποιεῖν· οὐ γὰρ οὕτω λέγω ὡς λέγω ὅτι \"οὐ πέφυκεν τὸν ἄνθρωπον πτῆναι\", ἀλλ' ὅσον ἐστὶν δίκαιος οὐ πέφυκεν πρὸς ἁμαρτίαν, ὅτε ἁμαρτωλός ἐστιν, οὐ πέφυκεν πρὸς ἀρετήν. \"οἱ ὀφθαλμοί μου\"\n\nοὖν \"διὰ παντὸς πρὸς τὸν κύριον\". ἀεὶ αὐτὸν ὁρῶ. ὁ δὲ ὁρῶν θεὸν οὐχ ἁμαρτάνει· \"πᾶς ὁ ἁμαρτάνων οὐχ ἑώρακεν αὐτὸν οὐδὲ ἔγνωκεν αὐτόν\". καὶ ὅρα γε τὸ εὐλαβὲς τῶν ἁγίων· εἰ καὶ αὐτὸς προαιρέ σει ἔτεινεν τοὺς ὀφθαλμοὺς πρὸς τὸν κύριον, δηλονότι οὐχ ἁμαρτάνων, τῷ θεῷ τὸ κατόρθωμα τῆς ἀναμαρτησίας ἐπιγράφων λέγει· \"ἐπεὶ οἱ ὀφθαλμοί μου διὰ παντὸς πρὸς αὐτόν\", διὰ τοῦτο ἔξω γίνομαι τῆς παγίδος ἧς σκευάζει ἡ ἁμαρτία· \"αὐτὸς\" γὰρ \"ἐκσπάσει ἐκ παγίδος τοὺς πόδας μου\". ἐζήτησάν τινες τῶν ἀρχαίων, ὃ καλὸν εἰπεῖν, ὅτι ὁτὲ μὲν ἑνικῶς ὁ ὀφθαλμὸς ὀνομάζεται τοῦ ἔσω ἀνθρώπου, ὁτὲ δὲ πληθυντικῶς. ἐν τῷ ᾄςματι γοῦν τῶν ᾀσμάτων λέγεται· \"ἐκαρδίωσας ἡμᾶς ἑνὶ ἀπὸ ὀφθαλμῶν σου\". \"ὁ ὀφθαλμός μου κατήγαγεν δάκρυα\". \"ἐταράχθη ἀπὸ θυμοῦ ὁ ὀφθαλμός μου\". ὁτὲ δὲ πληθυντικῶς· \"ἦρα τοὺς ὀφθαλμούς μου εἰς τὰ ὄρη\"· καὶ ἐν τῷ παρόντι στίχῳ·","english":"For just as no one can serve two masters, so no one can have his eyes fixed on God and on evil, or on the first maker of evil. God is an intelligible essence, seen with the eyes of the mind. When the eyes of the mind have been stretched toward him alone, they see nothing else. And they are not naturally disposed to see worse things when they see God, just as the one who serves God is not naturally disposed to serve mammon. And I say \"not naturally disposed\" in this sense: the one who does injustice is not naturally disposed to practice righteousness—for I do not say it as I say that man is not naturally disposed to fly—but insofar as he is righteous he is not naturally disposed toward sin, and when he is a sinner he is not naturally disposed toward virtue. My eyes, then, are fixed on the Lord at all times. I always see him. And the one who sees God does not sin; every one who sins has not seen him nor known him. And observe the reverence of the saints: even if he himself by his own choice stretched out his eyes toward the Lord—evidently not sinning—ascribing the success of his sinlessness to God, he says: Since my eyes are fixed on him at all times, therefore I am delivered from the snare that sin prepares; for he himself will pull my feet out of the snare. Some of the ancients inquired—a good thing to mention—why the eye of the inner man is sometimes named in the singular and sometimes in the plural. In the Song of Songs, for instance, it is said: You have ravished our hearts with one of your eyes. My eye brought down tears. My eye was troubled by anger. And sometimes in the plural: I lifted up my eyes to the mountains; and in the present verse—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"\"οἱ ὀφθαλμοί μου διὰ παντὸς πρὸς τὸν κύριον\". καί· \"πεφωτισμένοι τοὺς ὀφθαλμοὺς τῆς καρδίας\". διττὴν γνῶσιν ἔχομεν· τότε γὰρ ἀληθείας ἐστὶν γνῶσις, ὅταν τὸ ἑκάστου γιγνωσκομένου δέχηται εἰς ἑαυτὴν εἶδος. εἰσὶν ὁρατὰ καὶ ἀόρατα θεοῦ ποιήματα· καὶ ἐκ μεγέθους τούτων καὶ τῆς καλλονῆς ὁ κατασκευάσας αὐτὰ θεωρεῖται. ὀφθαλμὸς δέ ἐστιν ὁ τὰ ἀόρατα ὁρῶν ὁ νοῦς ἡμῶν, ἡ καθαρὰ καρδία, ἥτις καὶ τὸν θεὸν βλέπει. ἔχομεν δὲ καὶ τὴν αἴσθησιν ὀφθαλμῶν. καὶ ἐὰν ἐπιβάλλῃ τοῖς ὁρατοῖς ποιήμασιν τοῦ θεοῦ οὕτως, ὡς κατεσκευάσθησαν καὶ ἔχουσιν φύσεως, ὑγιαίνει. ὅταν δέ, φέρε, ὁρῶντες τὸν ἥλιον θεὸν αὐτὸν νομίζωμεν, ὁρῶντες τὴν διάταξιν τὴν οὐράνιον ἡγώμεθα γενεθλιαλογίαν εἶναι, οὐκ ὀρθῶς βλέπει ὁ ὀφθαλμὸς οὗτος· ἔδει γὰρ \"τὰ ἀόρατα τοῦ θεοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶσθαι\". τὰ ἀόρατα τοῦ θεοῦ τότε ὁρᾶται, ὅταν ἐπιβάλλωμεν τοῖς θεοῦ ὁρατοῖς δημιουργήμασιν καὶ οὕτως ἀπὸ κτίσεως τοῦ κόσμου τούτου τοῦ αἰσθητοῦ τὰ ἀόρατα τοῦ θεοῦ καθορῶμεν. τὰς ἐν τῷ νῷ τῶν ἀνθρώπων τέχνας καὶ τὰς ἐπιστήμας ἰδεῖν οὐ δυνάμεθα ἅτε τοῦ νοῦ ἀοράτου ὄντος. ἐκ τῶν κατασκευαζομένων δὲ ἔργων ἢ θεωρημάτων ἐπιστημονικῶν λαμβάνομεν τὴν αἴσθησιν τοῦ νοῦ, κατὰ ποίαν ἐπιστήμην ἢ τέχνην πεποίωται. κυρίως οὖν θεώρει τὴν ἐπιστήμην τοῦ μηχανικοῦ· ὁ τοὺς λόγους τῶν μηχανικῶν κατασκευασμάτων δυνάμενος δέξασθαι εἰς τὴν διάνοιαν ἑαυτοῦ. ὁμοίως καὶ ἐπὶ τοῖς ἄλλοις· ἐκεῖνον ἰατρικὸν λέγομεν τὸν εἰδότα τὰ ἰατρικὰ ὡς δεῖ, ὡς ἡ ἐπιστήμη ὑπαγορεύει.","english":"My eyes are continually toward the Lord.\" And: \"having been enlightened in the eyes of the heart.\" We have a twofold knowledge; for then is there knowledge of truth, when it receives into itself the form of each thing known. There are visible and invisible works of God; and from their greatness and their beauty the one who made them is contemplated. And the eye that sees invisible things is our mind, the pure heart, which also sees God. But we also have the perception of the eyes. And if it applies itself to the visible works of God in the way they were made and have by nature, it is healthy. But when, for instance, seeing the sun we think it is God, or seeing the order of the heavens we consider it to be astrology, this eye does not see rightly; for it was necessary that \"the invisible things of God from the creation of the world, being understood by the things that are made, be clearly seen.\" The invisible things of God are then seen, when we apply ourselves to God's visible creations and thus from the creation of this sensible world we clearly see the invisible things of God. The arts and sciences in the minds of men we cannot see, since the mind is invisible. But from the works or scientific theorems that are produced we receive the perception of the mind, according to what science or art it has been fashioned. So contemplate properly the knowledge of the engineer—the one able to receive into his own understanding the principles of the engineer's constructions. Likewise also in other cases: we call that man a physician who knows medical matters as they ought to be known, as the science dictates.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"ὅταν τις οὖν τὸν ἀόρατον ὁρᾷ ὡς δεῖ– τὸ \"ὡς δεῖ\" δὲ λέγω, ὡς ἐφικτόν ἐστιν–, ὁρᾷ δὲ καὶ τὰ δημιουργήματα τοῦ θεοῦ τὰ ἀόρατα, ὧν καὶ ἡ ψυχὴ τοῦ ἀνθρώπου ἐστίν, ἔχει τὸν ὀφθαλμὸν τοῦτον διὰ παντὸς πρὸς θεὸν ὁρῶντα καὶ καθαρόν. ὅταν καὶ τὰ δημιουργήματα τὰ αἰσθητὰ καὶ τὴν περὶ τούτων πρόνοιαν ὀρθῶς ἐκλαμβάνῃ, ἔχῃ καὶ τὸν αἰσθητικὸν πόθον–οὐ τοῦτον λέγω τὸν τοῦ σώματος, ἀλλὰ τὴν νόησιν τὴν τῶν αἰσθητῶν, ὁρατῶν–κατορθούμενον, καὶ οὕτω τοὺς ὀφθαλμοὺς ἔχει διὰ παντὸς πρὸς τὸν κύριον. ὡς δοῦλος λαλεῖ. δοῦλος δέ ἐστιν ὁ δουλεύων θεῷ, ὁ καὶ διαθέσει καὶ ἔργῳ ὁμολογῶν τὴν δεσποτείαν, \"ὁ ποιῶν τὸ θέλημα τοῦ ἐν τοῖς οὐρανοῖς πατρός\". \"ὅτι αὐτὸς ἐκσπάσει ἐκ παγίδος τοὺς πόδας μου\". εἰ καὶ ἐφεδρεύουσίν μοι οἱ παγιδευταὶ καὶ θηρευταὶ λαβεῖν θέλοντες καὶ τὸν πόδα μου ὥσπερ εἰς τὴν παγίδα βροχίσαι, ἀλλ' ἐγὼ διὰ παντὸς ἔχων πρὸς τὸν κύριον τοὺς ὀφθαλμοὺς οὐ πάσχω τοῦτο. πολλαχοῦ γὰρ τῶν θείων παιδευμάτων τὰ ἐνεδρεύματα τῶν πονηρῶν παγίδες ὀνομάζονται· \"ἐν παγίδι ταύτῃ, ᾗ ἔκρυψαν, συνελήμφθη ὁ ποὺς αὐτῶν\". πολλάκις οἱ ἐχθροὶ τῆς ἀληθεία παγίδας σκευάζουσιν καὶ ἐν ταῖς παγίσιν αἷς σκευάζουσιν ἄλλοις, αὐτοὶ ἁλίσκονται. καὶ ἔστιν καὶ ἐν τῇ ἱστορία τοιαῦτά τινα· ὁ Ἀμὰ εὐτρέπισεν ξύλον, ἵνα σταυρώσῃ τὸν δίκαιον Μαρδοχέα, καὶ ἐν αὐτῷ αὐτὸς ἐσταυρώθη. καὶ περὶ αὐτοῦ τοῦ μεγαλοδαίμονος λέγεται· \"λάκκον ὤρυξεν καὶ ἀνέσκαψεν αὐτὸν καὶ ἐμπεσεῖται εἰς βόθρον ὃν εἰργάσατο\". κἂν γοῦν ἐν","english":"When, therefore, someone sees the invisible as one ought—and by \"as one ought\" I mean as far as it is attainable—and also sees the invisible works of God, of which the soul of man is one, he has this eye continually looking toward God and pure. When he also rightly grasps the sensible works and the providence concerning them, he has the sensitive desire as well—I do not mean this desire of the body, but the understanding of sensible, visible things—set aright, and thus he has his eyes continually toward the Lord. As a servant he speaks. And a servant is one who serves God, who by disposition and by deed confesses his mastery, \"who does the will of the Father in heaven.\" \"For he himself will pluck my feet out of the snare.\" Even if the trappers and hunters lie in wait for me, wishing to seize me and to noose my foot as it were into the snare, yet I, having my eyes continually toward the Lord, do not suffer this. For in many places of the divine teachings the ambushes of the wicked are called snares: \"In this snare which they hid, their foot was caught.\" Often the enemies of the truth prepare snares, and in the snares which they prepare for others, they themselves are caught. And there are also in the history certain such things: Haman prepared a tree in order to crucify the righteous Mordecai, and on it he himself was crucified. And concerning the great-spirited one himself it is said: \"He dug a pit and excavated it, and he shall fall into the ditch which he made.\" And if at any rate in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"τῷ βίῳ τούτῳ ταῦτα μὴ γένηται, ἀλλ' οὖν γε ἐν τῷ μέλλοντι παγιδεύεται ᾗ ἐσκεύασεν παγίδι. πολλοὶ γὰρ τηροῦσιν τὰ αἰσθητὰ ταῦτα καὶ ὡς διαφευδόμενα αὐτὰ ἡγοῦνται, ὧν ἐστιν καὶ τό· \"πάντες οἱ λαβόντες μάχαιραν μαχαίρῃ ἀπολοῦνται\". οὔκ ἐστιν δὲ ἀναντίρρητον τοῦτο· ἀλλὰ τοῦτο λέγει· οἱ λαβόντες μάχαιραν κολάσει ὑποπεσοῦνται. ἐν πολλοῖς δὲ τόποις τῶν γραφῶν ἡ μάχαιρα δηλοῖ τὴν κόλασιν, ὡς ἐν τῷ· \"μεθύσω τὰ βέλη μου, καὶ ἡ μάχαιρά μου καταφάγεται αἷμα τραυματιῶν\", καί· \"ἐμεθύςθη ἐν τῷ οὐρανῷ ἡ μάχαιρά μου\"· ἥψατο γὰρ καὶ τῶν ἐκεῖ ἡμαρτηκότων καὶ κολάσεως τρόπῳ ἐπέσπασεν αὐτοὺς ὧδε. \"ἡ ψυχὴ ἡμῶν ὡς στρουθίον ἐρύσθη ἐκ τῆς παγίδος τῶν θηρευόντων\". καὶ ὅρα γε διαφοράν· τάχα τινὲς τῶν ἀγρευομένων ὑπὸ τῶν φαύλων τούτων θηρευτῶν ὅλοι ἐντὸς εἰς τὰς παγίδας λαμβάνονται, οἱ δὲ μόνους τοὺς πόδας. οἱ λέγοντες οὖν· \"ἡ ψυχὴ ἡμῶν ὡς στρουθίον ἐρύσθη\" ὅλοι ἦσαν παγιδευθέντες. λέγεις γοῦν εὐθέως· \"ἡ παγὶς συνετρίβη, καὶ ἡμεῖς ἐρύσθημεν\". ὧδε δὲ ὁ ἅγιος ἐπεὶ τοὺς ὀφθαλμοὺς ἔχει διὰ παντὸς πρὸς τὸν κύριον, περὶ ἁμαρτημάτων εὐτελεστέρων λέγει ὅτι· \"οἱ πόδες μου γέγοναν εἰς παγίδα\". ἔκσπα οὖν αὐτοὺς ἐκεῖθεν, ἵνα ἀνενπόδιστοι λοιπὸν γενόμενοι ὁδὸν τῶν ἐντολῶν τοῦ θεοῦ δράμωσιν καὶ εἴπωσιν· \"ἄνευ ἀνομίας ἔδραμον καὶ κατηύθυνα\". ἐπίβλεψον ἐπ' ἐμὲ καὶ ἐλέησόν με. ὅταν ἐπιβλέψῃ θεός, ἔλεος γίνεται τοῖς ἐπιβλεπομένοις· ἄξιοι γάρ εἰσιν τοῦ ὁρᾶσθαι· ὁ γὰρ ἁμαρτάνων μακρύνεται τῶν ὄψεων τοῦ θεοῦ καὶ τοῦ προσώπου αὐτοῦ. ὁ Ἀδὰμ γοῦν ὅτε ἥμαρτεν ἅμα τῇ Εὕᾳ, \"ἐκρύβη ἀπὸ προσώπου κυρίου τοῦ θεοῦ\".","english":"Let these things not happen in this life, but in the age to come he is ensnared by the trap that he prepared. For many watch over these perceptible things and regard them as things that slip away, of whom is also this: \"All who take the sword will perish by the sword.\" But this is not incontrovertible; rather it says this: those who take the sword will fall under punishment. And in many places of the Scriptures the sword signifies punishment, as in: \"I will make my arrows drunk, and my sword will devour the blood of the wounded,\" and: \"My sword was made drunk in heaven\"; for it touched even those who had sinned there and drew them here by way of punishment. \"Our soul was delivered as a sparrow from the trap of the hunters.\" And observe the difference: perhaps some of those caught by these wicked hunters are taken wholly inside into the traps, while others only by the feet. Those, then, who say: \"Our soul was delivered as a sparrow\" had been wholly ensnared. You say at once, then: \"The trap was shattered, and we were delivered.\" But here the saint, since he keeps his eyes continually toward the Lord, says concerning lesser sins that: \"My feet have become a trap.\" He pulled them out from there, then, so that, becoming free of stumbling thereafter, they might run the way of God's commandments and say: \"I ran without lawlessness and I was directed.\" Look upon me and have mercy on me. When God looks upon them, mercy comes to those who are looked upon; for they are worthy of being seen; for the one who sins is far removed from the sight of God and from his face. Adam, then, when he sinned together with Eve, \"hid from the face of the Lord God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"οὐχ ὑπομένουσιν ὀφθῆναι τῷ προσώπῳ τοῦ θεοῦ, ὅτε μάλιστα συνίσασιν ἑαυτοῖς ὅτι ἡμαρτήκασιν. ὁ δὲ θρασυνόμενος Κάιν ἔξω τοῦ προσώπου τοῦ θεοῦ ἑαυτὸν ἀπήγαγεν· \"ἐξῆλθεν\" γὰρ \"Κάιν\". ὁ δὲ ἐξερχόμενος ἐθελοντὶ τοῦτο ποιεῖ. περὶ γοῦν τοῦ Ἀδὰμ καὶ τῆς Εὕας εἴρηται ὅτι· \"ἐξέβαλεν αὐτοὺς κύριος\". ἐφιεμένους τῶν ἔσω ἐξέβαλεν αὐτούς· οὐκέτι γὰρ ἐλυσιτέλει αὐτοὺς ἔσω εἶναι. ὅμως περιείχοντο τῷ πόθῳ. οὔκ εἰσιν οὕτω κακοὶ ὡς ὁ ἐξελθὼν ἀπὸ προσώπου κυρίου. οὗτοί εἰσιν περὶ ὧν γέγραπται· \"οὐ διαμενοῦσιν παράνομοι ἀπέναντι τῶν ὀφθαλμῶν σου\". ἐθελουσίως δὲ ἔξω τῶν ὄψεων τοῦ θεοῦ γίνονται· οἱ γὰρ ὀφθαλμοὶ θεοῦ ἐφορῶντες φωτίζουσιν τοὺς ἐπιβλεπομένους. ὅτι μονογενὴς καὶ πτωχός εἰμι ἐγώ. Ἀέτιος ὁ ἔξαρχος τῆς Εὐνομίου αἱρέσεως ἔλεγέν τισιν ὅτι· \"ὡς μεγάλα χαριζόμενοί ἐστε λέγοντες ὅτι μονογενὴς τοῦ θεοῦ ἐστιν ὁ Χριστός. καὶ ἄλλα πολλὰ κτίσματα μονογενῆ εἰσιν. ὁ ἥλιος γοῦν μονογενής ἐστιν\". λέγω αὐτῷ· οὐ ταὐτόν ἐστιν τὸ εἶναί τι μονογενὲς καὶ τὸ εἶναι μονογενὲς γέννημα ἢ μονογενὴς υἱός, λέγω. ταῦτα οὖν τὰ ἄλλοις λεγόμενα μονογενῆ οὐ μετὰ προσθήκης τοῦ \"υἱοῦ\" ἢ \"παρὰ πατρὸς\" ἢ \"γεννήματος\" λέγονται. ὁ δὲ σωτὴρ εἴ που ὀνομάζεται, μετὰ τοιαύτης προσθήκης λέγεται· \"καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός\". ὁ δὲ παρὰ πατρὸς μονογενὴς υἱός ἐστιν τοῦ πατρὸς μόνος. καὶ ἔτι· \"οὕτως ἠγάπησεν ὁ θεὸς τὸν κόσμον ὥστε τὸν υἱὸν αὐτοῦ τὸν μονογενῆ\". λέγω· υἱοῦ οὖν μονογενοῦς ὄντος ἀδύνατόν ἐστιν ἄλλον υἱὸν εἶναι ἐκείνου τοῦ μονογενῆ υἱὸν ἔχοντος. οὐδὲν δὲ τῶν κτισμάτων μονογενές ἐστιν·","english":"They do not endure to be seen by the face of God, especially when they are conscious within themselves that they have sinned. But Cain, growing bold, led himself away from the face of God; for \"Cain went out.\" And the one who goes out does this willingly. At any rate, concerning Adam and Eve it is said: \"the Lord cast them out.\" He cast them out when they were striving after the things within; for it was no longer beneficial for them to be inside. Nevertheless they were held fast by longing. They are not so evil as the one who went out from the face of the Lord. These are those about whom it is written: \"Transgressors shall not remain before your eyes.\" And they willingly come to be outside the eyes of God; for the eyes of God, looking upon them, enlighten those who are looked upon. That I am an only-begotten and poor man. Aetius, the leader of the heresy of Eunomius, used to say to certain people: \"How great are the favors you grant when you say that the Christ of God is only-begotten. And many other created things are only-begotten. The sun, at any rate, is only-begotten.\" I say to him: it is not the same thing to be something only-begotten and to be an only-begotten offspring or an only-begotten son, I mean. These things, then, that are called only-begotten by others are not spoken of with the addition of \"son\" or \"from a father\" or \"offspring.\" But the Savior, wherever he is named, is spoken of with such an addition: \"and we beheld his glory, glory as of an only-begotten from a father.\" And the only-begotten from a father is the father's only son. And further: \"So God loved the world that he gave his only-begotten son.\" I say: since he is an only-begotten son, it is impossible for another to be a son, since that one has an only-begotten son. But none of the created things is only-begotten.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"κἂν γὰρ ὁ ἥλιος μονογενὴς ᾖν, οὐ κτίσμα μονογενές ἐστιν, οὐ ποίημα μονογενές, ἀλλὰ ἥλιος μονογενής. οὕτω γοῦν καὶ ἀνθρώπων λέγομεν μονογενὲς τέκνον, οὐχ ὅτι ἓν μόνον ἔστιν τέκ87 νον, ἀλλ' ὅτι ἐκείνῳ ἓν μόνον ἐστίν. καὶ τό· \"ὁ δὲ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ\". ἐπεὶ τοίνυν ὁ ταῦτα λέγων οὐ μονογενής ἐστιν υἱός, σκοπήσομεν πῶς ἑτέρως λέγεται· κἂν γὰρ τὸν Δαυὶδ τὸν ἄνθρωπον λάβῃς, οὐκ ἦν μονογενής. εἶχεν ἄλλους ἓξ ἀδελφούς. οὕτω τοίνυν ἐκλημπτέον τὸ μονογενὲς ὧδε εἰρῆσθαι ὡς τό· \"κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσιν τὴν ψυχήν μου τοῦ λαβεῖν αὐτήν\". οἵῳ δὲ λόγῳ λέγουσιν τὸν ἥλιον\n\nμονογενῆ τῷ ἄλλον ἥλιον μὴ εἶναι, ὅταν ὁ ἅγιος μονωθῇ καὶ χωρισθῇ τῶν ἄλλων ἀνθρώπων βίῳ καὶ θεωρίᾳ, μονογενής ἐστιν. \"μονογενὴς\" οὖν \"εἰμι καὶ πτωχός\". καίτοι ὁ οὕτω πτωχὸς πλούσιός ἐστιν· \"πλουτεῖ\" γὰρ \"παντὶ λόγῳ καὶ πάσῃ γνώσει\". ἀλλὰ ὡς πρὸς τὸν ἐφορῶντα θεὸν καὶ τὰς δωρεὰς χαριζόμενον πτωχός ἐστιν· ὥσπερ γὰρ ὁ Ἀβραὰμ εἶπεν· \"ἐπεὶ ἠρξάμην λαλῆσαι πρὸς τὸν κύριον, ἐγὼ δέ εἰμι γῆ καὶ σποδός\"–μὴ γὰρ καθάπαξ ἑαυτὸν εἶπεν \"γῆ καὶ σποδός\", ἀλλ' \"ἐπεὶ ἠρξάμην πρὸς τὸν κύριον λαλῆσαι\"–, οὕτω καὶ Μωυσῆς καίτοι πεπαιδευμένος πάσῃ σοφίᾳ Αἰγυπτίων καὶ ἱκανῶς ἔχων περὶ λόγους, \"ἰσχνόφωνον καὶ βραδύγλωσσον\" ἑαυτὸν εἶπεν, \"ἀφ' οὗ ἤρξω λαλεῖν τῷ θεράποντί σου\". καὶ οὗτος οὖν εἰ καὶ πλούσιός ἐστιν– οὐδὲν γὰρ πλουσιώτερον τοῦ τοὺς ὀφθαλμοὺς διὰ παντὸς πρὸς τὸν κύριον ἔχον τος–, ἀλλ' ὡς πρὸς τὸν ἐπιβλέψαντα καὶ ἐλεῶντα εἶδεν ἑαυτὸν πτωχόν.","english":"For even if the sun was \"only-begotten,\" it is not an only-begotten creature, not an only-begotten work, but an only-begotten sun. In this way, at any rate, we also speak of a man's only-begotten child, not because he is the only child, but because he is the only one to that man. And also the text: \"But the one who does not believe is already judged, because he has not believed in the name of the only-begotten Son of God.\" Since, then, the one who says these things is not an only-begotten son, let us consider how it is said otherwise; for even if you take David the man, he was not only-begotten. He had six other brothers. So then, \"only-begotten\" here must be understood as in the text: \"And I was left alone, and they seek my soul to take it.\" And by the same reasoning by which they call the sun only-begotten because there is no other sun, when the saint is isolated and separated from other men in life and contemplation, he is only-begotten. \"I am only-begotten, then, and poor.\" And yet the one who is poor in this way is rich; for he is \"rich in every word and all knowledge.\" But in relation to God who watches over him and grants gifts, he is poor; for just as Abraham said: \"Since I have begun to speak to the Lord, I am earth and ashes\"—for he did not say outright that he was \"earth and ashes,\" but \"since I have begun to speak to the Lord\"—so also Moses, although he had been educated in all the wisdom of the Egyptians and was sufficiently skilled in words, called himself \"slow of speech and slow of tongue,\" \"from the time you began to speak to your servant.\" And so this man too, even if he is rich—for nothing is richer than the one who keeps his eyes fixed on the Lord at all times—yet in relation to the one who looked upon him and had mercy, he saw himself as poor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"δυνατὸν δὲ καὶ τὸ \"μονογενὴς\" εἰπεῖν ὅτι μίαν ἔχω μόνην ψυχήν. ταύτην παγιδευθεῖσαν ἐκσπάσεις ἐκ τῆς παγίδος· μονογενὴς γάρ μοί ἐστιν. αἱ θλίψεις τῆς καρδίας μου ἐπλατύνθησαν. οὐ παντός, λέγω, αἱ θλίψεις πλατύνονται, ἀλλὰ τοῦ γενναίως αὐτὰς φέροντος. τοῦτο ὁ ἀπόστολος γράφει· \"ἐν παντὶ θλιβόμενοι, ἀλλ' οὐ στενοχωρούμενοι\". λέγουσιν οἱ τὴν Ἑβραίων εἰδότες διάλεξιν ὅτι τὸ στενοχωρεῖσθαι, ὅτε μετὰ θλίψεως ὀνομάζεται, τοῦτο δηλοῖ τὸ προαιρέσει θλίβεσθαι, τὸ στενοχωρῆσαι τῷ μὴ γενναίως φέρειν τὰ θλιβηρά, οἷον ὁ Ἰὼβ \"ἐν παντὶ θλιβόμενος οὐκ ἐστενοχωρεῖτο\"· πῶς γὰρ ἐστενοχωρεῖτο ὁ λέγων· \"ὡς τῷ κυρίῳ ἔδοξεν, οὕτω ἐγένετο· εἴη τὸ ὄνομα κυρίου εὐλογημένον\"; καὶ οἱ ἐξερχόμενοι δὲ ἀπόστολοι \"ἀπὸ τοῦ συνεδρίου, ὅτι κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος ἀτιμασθῆναι\", οὐκ ἐθλίβοντο κατὰ τὴν διάθεσιν, ἀλλὰ ἔχαιρον. καὶ ἐπὶ τῶν αἰσθητῶν δὲ ὁ προσδοκίᾳ στεφάνου ἀγωνιζόμενος ὁρῶν αὐτὸν πρὸ τῶν ὀφθαλμῶν κείμενον γενναίως φέρει τὰς πληγάς, χαίρει ὅτι τυπτόμενος οὐκ ἐνδίδει. τὸ τῆς θλίψεως οὖν ὄνομα ὅτε μετὰ στενοχωρίας συνέζευκται, τοῦτο σημαίνει τὸ κατὰ τὴν διάνοιαν μὴ θλίβεσθαι, ἀλλὰ γενναίως φέρειν. ὅταν χωρὶς ἕκαστον αὐτῶν κεῖται ἐν τῇ γραφῇ, ὃ σημαίνει ἡ θλῖψις, τοῦτο ἡ στενοχω ρία δηλοῖ· \"ἐν θλίψει καὶ στενοχωρίᾳ ἐκεῖθεν λέων καὶ σκύμνος λέοντος καὶ ὄφεις καὶ ἔκγονα ἀσπίδων\". ὅταν θλῖ88 ψις καὶ στενοχωρία γένηται, τουτέστιν ὅταν τὰ ἔξωθεν θλιβηρὰ ᾖ, θλίβηται δὲ καὶ ἡ διάθεσις, θλίβηται καὶ ἡ προαίρεσις ἑκάστου, καὶ ἤθη φανερὰ γίνεται, ὁ λέων λέων φαίνεται–ἤτοι ὁ γενναῖος καὶ ἰσχυρὸς ἢ ὁ θυμώδης·","english":"It is also possible to say of \"only-begotten\" that I have one soul only. This soul, having been ensnared, you will draw out of the snare; for it is only-begotten to me. The afflictions of my heart were widened. Not everyone's afflictions, I say, are widened, but those of the one who bears them nobly. This the apostle writes: \"In everything afflicted, but not distressed.\" Those who know the Hebrew language say that \"to be distressed,\" when it is named together with affliction, signifies this: to be afflicted by choice, to be distressed by not bearing afflictions nobly—as Job, \"in everything afflicted, was not distressed.\" For how could he be distressed who says, \"As it seemed good to the Lord, so it came to pass; blessed be the name of the Lord\"? And the apostles, when they went out \"from the council, because they had been counted worthy to be dishonored for the name,\" were not afflicted in disposition, but were rejoicing. And in the case of perceptible things, the one who contends in hope of a crown, seeing it set before his eyes, bears his blows nobly and rejoices that, though struck, he does not give way. The name of affliction, then, when it is yoked together with distress, signifies this: not to be afflicted in mind, but to bear nobly. But when each of them is set down separately in Scripture, what affliction signifies, distress makes clear: \"In affliction and distress, from there a lion and a lion's cub and serpents and offspring of asps.\" When affliction and distress occur—that is, when the afflictions from without are present, and the disposition is afflicted, and each person's choice is afflicted—then characters also become manifest, and the lion appears as a lion—either the noble and strong man or the irascible one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"ἀμφότερα δὲ φανεροῖ· ὅταν ὁ δίκαιος ὡς λέων πεποιθὼς γενναίως ἐνέγκῃ τὰ θλιβηρά, τότε ἐπαινετῶς λέων ὤφθη. ὅταν δὲ σὺν τῇ θλίψει στενοχωρῆταί τις θυμώδης, ἀναδείκνυται ὠμόθυμος καὶ \"σκύμνος λέοντος\". ἐπὶ τῶν λεόντων οἱ μέν εἰσιν τέλειοι, οἱ δὲ ἀτελεῖς καὶ ὡσανεὶ σκύμνοι τῶν λεόντων καὶ γεννήματα τῶν λεόντων. οὕτω καὶ ἐν ταῖς ἀνθρώπων προαιρέσεσιν εὑρήσεις· οἱ μέν εἰσιν ἄκρως λέοντες, οἱ δὲ ἄρτι λαμβάνοντες τοῦ γεννᾶσθαι. οἱ μάρτυρες τῆς ἀληθείας θλιβόμενοι οὐκ ἐστενοχωροῦντο. καὶ ἐκ τῶν ἀναγκῶν μου ἐξάγαγέ με. ἀνάγκας ὧδε τὰς θλίψεις λέγει. καὶ ἐν ἄλλοις· \"καὶ ἐκέκραξαν πρὸς κύριον, καὶ ἐκ τῶν ἀναγκῶν αὐτῶν ἐρύσατο αὐτούς\". οὐ γὰρ προσεκτέον τοῖς εἰσηγουμένοις γενεθλιαλογίαν· τοῦτο γὰρ ἐκεῖνοι λέγουσιν ὅτι ἐπιμετρεῖ τινα ἡ εἱμαρμένη τοῖς ἀνθρώποις. ἐὰν δέ τις θεοσεβήσῃ καὶ κατὰ θεὸν σοφὸς γένηται, ἔξω γίνεται τῶν ἐπηρτημένων. καὶ Αἰγυπτίων οὖν οἱ λόγιοι, ὧν ἐστιν ὁ τριςμέγιστος Ἑρμῆς, λέγουσιν ὅτι ὁ σοφὸς οὐκέτι ὑπόκειται τῇ εἱμαρμένῃ, ἔξω γίνεται τοῦ κόσμου. ὡς λέγει ὁ σωτὴρ δυνατὸν εἶναι ὄντα ἐν τῷ κόσμῳ μηκέτι ἐξ αὐτοῦ εἶναι, ὅταν ἄνω ἔχῃ τὸν νοῦν καὶ τὴν πολιτείαν οὐράνιον, οὕτω ἐκεῖνοι ψελλίσαντες ἀπὸ τῶν ἡμετέρων λέγουσιν ὅτι ὁ σοφὸς λύει τὴν εἱμαρμένην. τινὲς γοῦν τῶν περὶ γενεθλιαλογίαν ἐχόντων οὕτως","english":"But he makes both things clear: when the righteous man, trusting like a lion, nobly endures hardships, then he is seen to be a lion, praiseworthily. But when someone of passionate temper is pressed hard along with his affliction, he is shown to be savage-hearted and \"a lion's whelp.\" Among lions, some are full-grown, others immature and, as it were, whelps of lions and offspring of lions. So also you will find it in human choices: some are lions in the highest degree, others are just now beginning to be born. The witnesses of the truth, when oppressed, were not pressed hard. And out of my necessities lead me. Here he calls afflictions \"necessities.\" And elsewhere: \"And they cried out to the Lord, and he delivered them out of their necessities.\" For one must not give heed to those who introduce the casting of nativities; for those men say this, that fate apportions certain things to human beings. But if someone reveres God and becomes wise according to God, he comes to be outside the things that hang over him. And so the learned men of the Egyptians, among whom is Hermes Trismegistus, say that the wise man is no longer subject to fate, and comes to be outside the world. As the Savior says that it is possible for one who is in the world no longer to be of it, when he has his mind above and his citizenship heavenly, so those men, lisping from our teachings, say that the wise man dissolves fate. At any rate, some of those who occupy themselves with the casting of nativities thus","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"εἰσακούονται τὰ τοιαῦτα ῥητὰ ὅτι· \"κρισσαί εἰσιν αἷς ὑπόκειμαι. ἔξω τούτων με ποίησον, λῦσον τὴν εἱμαρμένην\". οὐχ οὕτως ἐκλαμβάνομεν τὸ ῥητόν, ἀλλὰ τὰς ἀποδείξεις ἀνάγκας λέγει. τοῦτο δὲ καὶ ἐν τῷ Ἰὼβ φέρεται· \"ἑξάκις ἐξ ἀναγκῶν σε ἐξελεῖται, ἐν δὲ τῷ ἑβδόμῳ οὐδὲν ἅψεταί σου κακόν\". ὃ λέγει, τοιοῦτόν ἐστιν· ὁ κόσμος ἐν ἓξ ἡμέραις γέγονεν. ὁ μὴ ὑπερβαίνων αὐτὸν ὑπὸ ἕξ ἐστιν ἀνάγκας. τέλειος δέ ἐστιν ὁ ἀριθμὸς οὗτος. ὃ λέγει, τοιοῦτόν ἐστιν· ὁ περιεχόμενος τοῦ κόσμου καὶ τῶν μερῶν αὐτοῦ καὶ οὕτω ζῶν ὑπὸ τελείαν ἐστὶν ἀνάγκην. ὅταν δὲ ὑπερπαίσῃ τὸν κόσμον καὶ ὑπεραναβῇ αὐτόν, ἐν τῷ ἑβδόμῳ σαββατίζει ἀπὸ τῶν ἔργων τοῦ κόσμου. καὶ ἐν τῇ ἑβδόμῃ τῇ ἡγιασμένῃ καὶ καθαρᾷ καὶ ἀπολειπομένῃ \"τῷ τοῦ θεοῦ λαῷ\" γινόμενος ἄψαυστός ἐστιν. τὸ ψαῦσαι δὲ τοῦτο κακὸν σημαίνει τὸ πλησιάσαι αὐτῷ καὶ ἐνεργῆσαι αὐτό. ἐὰν γοῦν λέγῃ ὅτι· \"καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι\", οὐ τοῦτο σημαίνει ὅτι ἁφῇ ἐπιβαλεῖν σώματι γυναικὸς κακόν ἐστιν. \"ἐκ τῶν ἀναγκῶν μου ἐξάγαγέ με\". ἐπειδὴ δὲ τῇ ὑμῶν κρίσει δεδώκαμεν, θεώρει τὸ φαινόμενόν μοι· λέγω· \"ἐξάγαγέ με ἐκ τῶν ἀναγκῶν μου\", ἵνα μη89 κέτι κατηναγκασμένος ὢν τῇ ἁμαρτίᾳ εὔλυτος πρὸς ἀρετὴν γένωμαι. τότε δὲ ἐξάγεις με τούτων, εἰ ἄφεσιν ἁμαρτημάτων μοι δώσεις. δυνατὸν δὲ καὶ τοῦτο λαβεῖν· τὰς μελλούσας κολάσεις τὰς ἐπιπόνους καὶ θλιβηρὰς ἀνάγκας. \"αἱ θλίψεις τῆς καρδίας μου ἐπλατύνθησαν\". πολλάκις περὶ ἀνάγνωσιν διάφορον οὐκ ἀμφιβάλλομεν. νῦν δὲ ἀναγκαῖόν ἐστιν εἰδέναι ὅτι \"ἐπλατύνθησαν\" καὶ οὐκ \"ἐπληθύνθησαν\"·","english":"Such scriptural passages are heard as saying: \"There are cords to which I am subject. Put me outside these, release fate.\" We do not take the passage in this way, but he calls proofs necessities. This is also borne out in Job: \"Six times he will deliver you from necessities, and in the seventh no evil will touch you.\" What he means is this: the world came into being in six days. The one who does not transcend it is under six necessities. And this number is perfect. What he means is this: the one who is encompassed by the world and its parts and lives thus is under a perfect necessity. But when he passes beyond the world and transcends it, on the seventh day he rests from the works of the world. And on the seventh day, which is sanctified and pure and left over \"for the people of God,\" becoming untouchable. And this \"touch\" signifies evil—namely, to draw near to it and to be active in it. If, then, he says, \"It is good for a man not to touch a woman,\" this does not signify that it is evil to lay hold of a woman's body by touch. \"Bring me out from my necessities.\" Since we have given it over to your judgment, consider what appears to me: I say, \"Bring me out from my necessities,\" so that no longer being compelled by sin, I may become free for virtue. Then you will bring me out from these, if you grant me forgiveness of sins. But this can also be understood as the future punishments—the painful and distressing necessities. \"The afflictions of my heart were widened.\" Often we do not doubt concerning a different reading. But now it is necessary to know that it says \"were widened\" and not \"were multiplied.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"οὐκέτι γὰρ σπουδαῖός ἐστιν ὁ τῇ καρδίᾳ θλιβόμενος ἀλλὰ καὶ φαῦλος. οὐκ ἐπιτρέπει δὲ τά τε πρὸ τοῦ στίχου τούτου καὶ τὰ μετ' αὐτὸν φαῦλον ἐκλαβεῖν τὸν ταῦτα λέγοντα, τὸν ἔχοντα διὰ παντὸς τοὺς ὀφθαλμοὺς πρὸς τὸν κύριον. ἰδὲ τὴν ταπείνωσίν μου καὶ τὸν κόπον μου καὶ ἄφες πάσας τὰς ἁμαρτίας μου. κάμνει ἐν τῷ κόσμῳ τούτῳ τυγχάνων ἀκμὴν ἐπηχθισμένος \"τὸ σῶμα τῆς ταπεινώσεως\". σὺν τούτῳ τῷ κακῷ συμβαίνει καὶ ταπεινοῦσθαι· πολλάκις γὰρ ἡ θλῖψις ταπείνωσις λέγεται κατὰ τό· \"ἐταπείνωσας ἡμᾶς ἐν τόπῳ κακώσεως\". ὅτε εἰς τὸν τόπον τῆς κακώσεως ἐληλύθαμεν, ἐταπεινώθημεν. δυνατὸν δὲ καὶ εἰπεῖν ὅτι· ὅτε τοὺς ὀφθαλμοὺς ἔσχεν διὰ παντὸς πρὸς τὸν κύριον ὁρῶντας, τότε εἶδεν ἑαυτὸν ταπεινόν, κἂν δίκαιος ᾖ, ὡς ἔλεγον περὶ τοῦ Ἀβραάμ· οὐκ ἄλλοτε εἶδεν ἑαυτὸν \"γῆν καὶ σποδόν\", ἀλλὰ ὅτε \"ἤρξατο λαλεῖν πρὸς κύριον\". ἰδὲ τοὺς ἐχθρούς μου, ὅτι ἐπληθύνθησαν καὶ μῖσος ἄδικον ἐμίσησάν με. μῖσος ἄδικον μισεῖται ὁ διὰ μηδὲν ἄλλο μισούμενος ἢ ὅτι σπουδαῖός ἐστιν. οὕτω γοῦν ἐμισοῦντο οἱ τοῦ Ἰησοῦ μαθηταί. περὶ τούτων εὐχὴν ἀναπέμπειν διδάσκει· \"εὔχεσθε περὶ τῶν μισούντων ὑμᾶς, ἀγαπᾶτε τοὺς μισοῦντας ὑμᾶς\". οὐχ ἡμεῖς μισοῦμέν τινα· εἴρηται γάρ· \"μὴ μισήσεις πάντα ἄνθρωπον, ἀγαπήσεις πάντα ἄνθρωπον\". ἐκεῖνοι δὲ μισοῦσιν. οὐχ ἁμάρτημα δὲ ἡμῶν ἐστιν τὸ μισεῖσθαι ὑπό τινων, ἀλλὰ μᾶλλον ἀτύχημα, ὅτε ἡμεῖς πρόφασιν μίσους οὐ παρέχομεν. λέγει οὖν ὅτι· \"ἰδὲ τοὺς ἐχθρούς μου, ὅτι ἐπληθύνθησαν καὶ μῖσος ἄδικον ἐμίσησάν με\". οὐ δίκαιον μῖσος μισοῦσίν με. ἐμίσουν με ὡς ἄδικον, ὡς πλεονέκτην.","english":"For no longer is the one who is oppressed in his heart earnest, but even base. Yet neither the words before this verse nor those after it permit us to take as base the one who says these things, the one who has his eyes always toward the Lord. See my humiliation and my toil, and forgive all my sins. He toils while he is in this world, still burdened with \"the body of humiliation.\" Along with this evil it also happens that he is humbled; for often affliction is called humiliation, according to the text: \"You humbled us in a place of affliction.\" When we came into the place of affliction, we were humbled. And it is possible also to say that when he kept his eyes always toward the Lord, seeing, then he saw himself to be humble, even if he is righteous, as they said concerning Abraham: he did not see himself as \"earth and ashes\" at any other time, but when \"he began to speak to the Lord.\" See my enemies, that they have multiplied and with unjust hatred they have hated me. With unjust hatred is hated the one who is hated for no other reason than that he is earnest. Thus at any rate the disciples of Jesus were hated. Concerning these he teaches us to send up a prayer: \"Pray for those who hate you, love those who hate you.\" We do not hate anyone; for it is said: \"You shall not hate any man, you shall love every man.\" But they hate. And being hated by some is not a sin of ours, but rather a misfortune, when we provide no pretext for hatred. He says, then: \"See my enemies, that they have multiplied and with unjust hatred they have hated me.\" They hate me with a hatred that is not just. They hated me as unjust, as a greedy man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"ἐπειδὴ δὲ τούτων με οὐδὲν ἔχοντα μισοῦσιν, ἀδίκως με μισοῦσιν. πληθύνονται δὲ οἱ τοιοῦτοι· εἰ γὰρ διὰ ἀρετὴν μισεῖται ὁ δίκαιος, ἔχει πάσας τὰς ἀρετὰς κατὰ τὰ πολλάκις εἰρημένα περὶ τῆς ἀντακολουθίας τῶν ἀρετῶν. οἱ ἄδικοι μισοῦσιν τὸν δίκαιον, οἱ ἀκόλαστοι τὸν σώφρονα, οἱ ἀλαζόνες τὸν ταπεινόφρονα, καὶ ἁπαξαπλῶς οἱ ἐν κακίᾳ μισοῦσιν τὸν δίκαιον. ὁ δίκαιος οὖν εἷς ἐστιν, κἂν πάσας τὰς ἀρετὰς ἔχῃ· σχίζει γὰρ ἡ κακία τοὺς ἔχοντας· οὐ γὰρ δυνατὸν πάσας τὰς κακίας ἕνα ἔχειν. οὐ δύναται οὖν ὁ δειλὸς θρασὺς εἶναι, ὁ δεισιδαίμων ἀσεβής, ὁ ῥᾳδιουργὸς ἄφρων. τρόπον τινὰ οὖν ἐμίσησεν ἡ Αἰγυπτία τὸν Ἰωσὴφ δεσμῶν καὶ φυλακῆς αὐτὸν ποιήσασα πειραθῆναι ὡς κακοῦργον. ἄδικον ἦν τοῦτο τὸ μῖσος. ἡ Ἰεζάβελ κατὰ τοῦ Ναβουθὲμ καὶ θάνατον\n\nἐμηχανᾶτο. καὶ ἄδικον ἦν τοῦτο τὸ μῖσος. καὶ ἡ Ἡρῳδιὰς ἡ γυνὴ τοῦ Ἡρῴδου κατὰ τοῦ Ἰωάννου θάνατον εἰργάσατο οἴκτιστον, ὅσον ἧκεν εἰς αὐτήν. τῶν οὖν ἀδίκως μισουμένων ψήφῳ καὶ κρίσει τῆς προνοίας τὰ μὲν φανεροῦται, τὰ δὲ οὔ. τὸ τοῦ Ἰωάννου μετὰ θάνατον αὐτοῦ φανερὸν γέγονεν, ἄλλων δὲ πρὸ θανάτου, τῆς Σωσάννης καὶ τοῦ Ἰωσήφ. κἄν τε οὖν ἐνταῦθα ἐκδίκησις γένηται κἂν μή, οὐδεὶς ζητεῖ ὅτι ὧδε ἢ οὐχ ὧδε· κρίσει γὰρ θεοῦ ταῦτα γίνεται· \"ἀνεξερεύνητα\" γάρ ἐστιν \"αὐτοῦ τὰ κρίματα\". φύλαξον τὴν ψυχήν μου καὶ ῥῦσαί με· μὴ καταισχυνθείην, ὅτι ἤλπισα ἐπὶ σέ. ἐάν μου φυλάξῃς τὴν ψυχὴν ἀζημίωτον καὶ ἀβλαβῆ, οἶδα ὅτι ῥυσθήσομαι· ἤτοι γὰρ ῥύομαι ἀπὸ τῶν κακούντων ἢ στέφανον λαμβάνω διὰ τὸ τεθλῖφθαι. ἄκακοι καὶ εὐθεῖς ἐκολλῶντό μοι, ὅτι ὑπέμεινά σε, κύριε.","english":"Since they hate me though I have none of these things, they hate me unjustly. And such people are multiplied; for if the righteous man is hated because of virtue, he has all the virtues, according to what has often been said about the mutual entailment of the virtues. The unjust hate the just, the intemperate the temperate, the boastful the humble-minded, and in a word, those in wickedness hate the righteous man. The righteous man, then, is one, even if he has all the virtues; for wickedness divides those who have it; for it is not possible for one man to have all the vices. The coward, then, cannot be bold, nor the superstitious man impious, nor the frivolous man senseless. In a certain way, then, the Egyptian woman hated Joseph, making him experience chains and prison as a criminal. This hatred was unjust. Jezebel plotted death against Naboth. And this hatred too was unjust. And Herodias, the wife of Herod, brought about the most pitiable death of John, as far as it lay in her power. Of those, then, who are hated unjustly, by the verdict and judgment of providence some things are made manifest, and some are not. John's was made manifest after his death, but others' before death—those of Susanna and of Joseph. And whether vengeance takes place here or not, no one inquires why here or not here; for these things happen by the judgment of God; for \"his judgments\" are \"unsearchable.\" Guard my soul and deliver me; let me not be put to shame, for I have hoped in you. If you guard my soul unharmed and undamaged, I know that I shall be delivered; for either I am delivered from those who afflict me, or I receive a crown because I have been afflicted. The innocent and upright clung to me, because I waited for you, O Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"οὐ μόνον ἐγὼ ἐμαυτὸν ἐκέρδησα ὑπομείνας ὑπομονὴν τὴν σῴζουσαν –ἡ ὑπομονὴ δὲ φέρει σωτηρίαν· \"ὁ ὑπομείνας\" γὰρ \"εἰς τέλος σωθήσεται\"–· πολλοὺς ἐκέρδησα ὅτι ὑπέμεινά σε, πολλοὺς φίλους ἔσχον. ἀκάκους δὲ ἐνταῦθα τοὺς στερομένους κακίας λέγει, οὐ τοὺς εὐήθεις. συνεζεύχθησαν γοῦν αὐτοῖς οἱ εὐθεῖς. κατὰ τὴν ἀποδοχὴν τῆς κακίας ἄκακοί εἰσιν, κατὰ δὲ τὴν λῆμψιν τῆς ἀρετῆς εὐθεῖς. οἷον ὁ ἐκκλίνας ἀπὸ τοῦ κακοῦ ὥστε μηκέτι ἐνεργεῖν αὐτὸ ἄκακος γέγονεν. ἐπειδὴ δὲ μετὰ τὴν ἔκκλισιν τὴν ἀπὸ τοῦ κακοῦ ποίησις ἀγαθοῦ διαδέχεται, εὐθὴς γίνεται ὁ ἐκκλίνας ἀπὸ τοῦ κακοῦ. δυνατὸν οὖν τοὺς αὐτοὺς ἀκάκους καὶ εὐθεῖς λέγειν κατὰ ἄλλην καὶ ἄλλην ἐπίνοιαν. δυνατὸν δὲ καὶ οὕτω· οἱ κατὰ πρᾶξιν ἔξω κακίας ὄντες ἄκακοί εἰσιν, εὐθεῖς δὲ οἱ τὰ τῆς εὐσεβείας φρονοῦντες. λύτρωσαι, ὁ θεός, τὸν Ἰσραὴλ ἐκ πασῶν τῶν θλίψεων αὐτοῦ. ἐπεὶ αὐτὸς τετύχηκεν τῆς αἰτήσεως τῆς περὶ ἑαυτοῦ, βούλεται καὶ τῷ Ἰσραήλ, παντὶ τῷ διορατικῷ καὶ νοῦν ἔχοντι, ὑπαρχθῆναι τὴν αὐτὴν σωτηρίαν, τὸ ἔξω τῶν θλίψεων γενέσθαι θεοῦ λυτρωσαμένου. οὐκ ἀπεικὸς δὲ καὶ περὶ τοῦ ἀνθρώπου τοῦ κυριακοῦ ἐκλαβεῖν ταῦτα. ἀρχόμενοι δὲ τοῦ ἀφ' οὗ ἠρξάμεθα ψαλμοῦ εἰ ρήκαμεν, ὅτι τὰ περὶ τοῦ ἀνθρώπου τοῦ κατὰ τὸν σωτῆρα λεγόμενα κοινά εἰσιν πάντων τῶν δικαίων, μόνων ἐκείνων αὐτοῦ ὄντων ἰδίων τῶν θεολογικῶν. Κρῖνόν με, κύριε, ὅτι ἐγὼ ἐν ἀκακίᾳ μου ἐπορεύθην. σφόδρα παρρησιαζομένου πρὸς θεὸν ἡ φωνή. παρρησίαν δὲ πρὸς θεὸν ἔχει, οὗ ἡ καρδία μὴ καταγιγνώσκει, ὡς γράφει ὁ μέγας μαθητὴς καὶ εὐαγγελιστὴς Ἰωάννης ἐν τῇ κατ' αὐ91 τὸν ἐπιστολῇ·","english":"Not only did I gain myself by enduring with the endurance that saves—and endurance brings salvation, for \"the one who endures to the end will be saved\"—but I gained many because I endured you, and I acquired many friends. By \"guileless\" here he means those who are deprived of evil, not those who are simple-minded. At any rate, the upright were joined together with them. In respect of the rejection of evil they are guileless, but in respect of the reception of virtue they are upright. For example, the one who has turned aside from evil so as no longer to practice it has become guileless. And since after the turning aside from evil the doing of good follows, the one who has turned aside from evil becomes upright. It is possible, then, to call the same people both guileless and upright according to one and another conception. It is possible also in this way: those who in action are outside of evil are guileless, while the upright are those who think the thoughts of piety. Redeem, O God, Israel from all his afflictions. Since he himself has obtained the petition concerning himself, he wishes that the same salvation—namely, being outside of afflictions, with God as redeemer—should be granted also to Israel, to everyone who is clear-sighted and has understanding. It is not unreasonable also to take these words concerning the man of the Lord. And beginning the psalm from where we began, we said that the things said concerning the man in accordance with the Savior are common to all the righteous, while those things that are his alone are the theological ones. Judge me, O Lord, because I have walked in my guilelessness. The voice is one of great boldness toward God. And he has boldness toward God whose heart does not condemn him, as the great disciple and evangelist John writes in his own epistle:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"\"ἐὰν ἡ καρδία ἡμῶν μὴ καταγιγνώσκῃ, παρρησίαν ἔχομεν πρὸς τὸν θεόν\". ὅλος οὖν ὁ ψαλμὸς ἀπὸ πολλῆς παρρησίας ἀναπέμπεται. καὶ τὰ μὲν ὡς ἤδη κατορθωθέντα λέγει, τὰ δὲ ὡς παρόντα καὶ ἐνεργούμενα διηγεῖται, τὰ δὲ εὐχήν τινα σημαίνει τοῦ λέγοντος· τὸ γάρ· \"κρῖνόν με, κύριε, ὅτι ἐγὼ ἐν ἀκακίᾳ μου ἐπορεύθην\". οὐκ εἶπεν \"πορευθήσομαι\", ἀλλ' \"ἐπορεύθην\". ἀκακίαν δὲ ἐνταῦθα λέγει τὸ ἀπανοῦργον. ὁ στραφεὶς κατὰ τὴν ὑφήγησιν Ἰησοῦ καὶ γενόμενος ὡς τὰ παιδία, ἐκεῖνος ἐν ἀκακίᾳ γέγονεν, καὶ ἐστίν γε ὁ τοιοῦτος ταῖς μὲν φρεσὶν τέλειος, τῇ δὲ κακίᾳ νηπιάζων, ὡς ὁ ἀπόστολος γράφει· \"ταῖς φρεσίν\", φησίν, \"τέλειοι γίνεσθε, τῇ δὲ κακίᾳ νηπιάζετε\". ὁ νηπιάζων τῇ κακίᾳ οὐκ ἀγνοεῖ αὐτήν –πῶς γὰρ ἐνηπίαζεν κατ' αὐτήν, εἰ ἠγνόει αὐτήν; –, ἀλλ' οὐκ ἐνεργεῖ. τοῦτο γοῦν λέγει· \"ἐν ἀκακίᾳ μου ἐπορεύθην\". ἐνταῦθα οὖν ἕτερόν ἐστιν. παρὰ ἀμφότερα τὸ ἀπανοῦργον σημαίνει, τὸ ὡς προεῖπον \"στραφέντα κατὰ τὰ παιδία\". ὁ στραφεὶς οὖν κατὰ τὴν Ἰησοῦ διδασκαλίαν καὶ ὡς τὰ παιδία γενόμενος οὐκ ἀφραίνει. οὐ τὴν ἀφροσ̣υ´̣νην τῶν νηπίων σημαίνει, ἀλλὰ τὸ ἀκίνητον πρὸς τὰ κακά. ἔλεγον οὖν, ὅτι τὸ παιδίον κοιμώμενον μετὰ γυναικὸς ὄρεξιν αὐτῆς οὐ δέχεται. ὅταν οὖν τις τέλειος γενόμενος οὕτως ἔχῃ ἀνορέκτως πρὸς ἀκολασίαν, τῇ κακίᾳ νηπιάζει καὶ ὡς τὰ παιδία στραφεὶς γέγονεν. θεώρει γὰρ ὅτι τὰ παιδία ταῦτα τὰ κατὰ τὴν ἡλικίαν οὐ στραφέντα τοιαῦτά","english":"If our heart does not condemn us, we have boldness toward God.\" The whole psalm, then, is sent up from great boldness. Some things it says as already accomplished, some it recounts as present and being worked out, and some it signifies as a prayer of the speaker; for the words \"Judge me, O Lord, because I have walked in my innocence\"—he did not say \"I will walk,\" but \"I have walked.\" And by \"innocence\" here he means guilelessness. The one who has turned according to Jesus' instruction and become like the children, that one has become guileless, and such a person is indeed perfect in understanding but a child in malice, as the apostle writes: \"In understanding,\" he says, \"be perfect, but in malice be children.\" The one who is a child in malice does not ignore it—for how would he be a child with respect to it, if he ignored it?—but he does not put it into action. This, then, is what he says: \"I have walked in my innocence.\" Here, then, there is something different. Beyond both, it signifies guilelessness, the one who, as I said before, has \"turned and become like the children.\" The one who has turned according to Jesus' teaching and become like the children does not act foolishly. He does not signify the foolishness of infants, but their immovability toward evil. They used to say, then, that an infant sleeping with a woman does not receive desire for her. When, therefore, someone who has become perfect is thus without desire toward licentiousness, he is a child in malice and, having turned, has become like the children. For observe that these children, who have not in their age become such","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"εἰσιν ἀφραίνοντα, εὐήθη. ὁ δὲ τέλειος στραφεὶς γέγονεν τοιοῦτος, ὥστε προαιρετικόν ἐστιν τὸ οὕτω νηπιάζειν, τὸ οὕτω ἄκακον εἶναι. ἐπὶ δὲ τῶν βρεφῶν οὐ τοῦτο φαίνεται, οὐ προαιρετικόν ἐστιν, ἀλλὰ τῆς ἡλικίας μὴ ἐπιτρεπούσης τέλειον ἔχειν λογισμόν. τὸ \"ἐπορεύθην\" ὧδε οὐκ ἀνακοπὴν λέγει καὶ παῦλαν, ἀλλ' ὅτι ἐκ πολλοῦ οὕτως ἠρξάμην ἢ μητρόθεν οὕτως ἠρξάμην· λέγει γὰρ ὅτι· \"ἐπὶ σοὶ ἐπεστηρίχθην ἐκ μήτρας, ἐκ κοιλίας μητρός μου σύ μου εἶ σκεπαστής\". καὶ οἱ ἅγιοι δέ, περὶ ὧν εἴρηται· \"οὓς προέγνω καὶ προώρισεν συνμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ\", ταύτης εἰσὶν τῆς παρρησίας. καὶ ἐπὶ τῷ θεῷ ἐλπίζων οὐ μὴ ἀσθενήσω. οὐκέτι λέγει \"ἐλπίσας\", ὡς τὸ \"ἐπορεύθην\". ἡ πρὸς θεὸν δὲ ἐλπὶς ἰσχυρὸν καὶ πάνυ γε δυνατὸν ποιεῖ. ἐπεὶ τοίνυν ἐπὶ σοὶ ἐλπίζω, \"οὐκ ἀσθενῶ\". περὶ ταύτης τῆς ἀσθενείας πολλαχοῦ τῶν θείων παιδευμάτων φέρεται· \"ἀνήγαγεν\", φησίν, \"αὐτούς\" –τοὺς Ἑβραίους δηλονότι–\"ἐν χρυσίῳ καὶ ἀργυρίῳ, καὶ οὐκ ἦν ἐν ταῖς φυλαῖς αὐτῶν ἀσθενῶν\"· ὅταν γὰρ ἀνάξῃ θεός τινα ἐν χρυσίῳ, τουτέστιν νῷ καθαρῷ, καὶ ἀργυρίῳ– λόγῳ δοκίμῳ–, οὐκ ἔχει ἀςθένειαν. οἱ οὕτως ἀναγόμενοι οὐκ ἀσθενοῦσιν, ἀλλ' ἰσχύουσιν \"ἐν τῷ ἐνδυναμοῦντι\" αὐτούς. καὶ ὡς ὁ ἀπόστολος λέγει· \"πάντα ἰσχύω\", ὁ δὲ πάντα ἰσχύων οὐκ ἀσθενεῖ, οὕτω καὶ ἕκαστος τῶν σοφῶν ἰσχύων οὐκ ἀσθενεῖ· πῶς γὰρ ἀσθενήσειεν ὁ λέγων πρὸς τὸν θεόν· \"ἀγαπήσω σε, κύριε, ἡ ἰσχύς μου\"; ὁ ἐλπίζων ἐπὶ πλούτῳ ἀσθενήσει ποτέ. εἰ δὲ καὶ νόσον σημαίνει τὸ ὄνομα τῆς ἀσθενείας–σημαίνει γάρ–, τοῦτο λέγει· ἐπὶ τῷ κυρίῳ ἐλπίζων οὐ νοσήσω κατὰ τὴν ψυχήν, ἀεὶ ὑγιαίνων εἰμί·","english":"are foolish, senseless. But the perfect man, having turned, has become such that this becoming childlike, this being guileless, is a matter of choice. In the case of infants, however, this is not seen; it is not a matter of choice, but because their age does not permit them to have perfect reason. The phrase \"I walked\" here does not speak of a turning back and a cessation, but that I began thus from long ago, or that I began thus from my mother's womb; for it says: \"Upon you I was supported from the womb, from my mother's belly you are my shelter.\" And the saints, of whom it is said, \"whom he foreknew and predestined to be conformed to the image of his Son,\" are of this boldness. And hoping in God, I shall not be weak. He no longer says \"having hoped,\" as in \"I walked.\" But hope toward God makes one strong and altogether powerful. Since, then, I hope in you, \"I am not weak.\" Concerning this weakness it is borne in many places of the divine teachings: \"He brought them out,\" it says—the Hebrews, clearly—\"with gold and silver, and there was no weak one among their tribes\"; for when God brings someone out with gold, that is, with a pure mind, and with silver—tested reason—, he has no weakness. Those brought out in this way are not weak, but are strong \"in the one who strengthens\" them. And as the apostle says, \"I can do all things,\" and the one who can do all things is not weak, so also each of the wise, being strong, is not weak; for how would he be weak who says to God: \"I will love you, Lord, my strength\"? The one who hopes in wealth will at some time be weak. But if the name of weakness also signifies sickness—for it does—, this is what he says: hoping in the Lord, I shall not be sick in soul; I am always healthy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"\"ὁ\" γὰρ \"φυλάττων ἐντολήν, οὗτος ὑγιαίνει\". οὐ περὶ τῆς αἰσθητῆς ὑγείας τοῦτο λέγεται· πολλοὶ γὰρ φυλάττοντες ἐντολὴν νοσοῦσιν, καὶ πολλοὶ παραβαίνοντες ἐντολὰς ὑγιαίνουσιν. δοκίμασόν με, κύριε, καὶ πείρασόν με. θεώρει τὴν παρρησίαν· \"πύρωσον τοὺς νεφρούς μου\" καὶ ἴδε, εἰ ἔστιν ἐν ἐμοὶ ἀδικία. οὐδεὶς ἐκκαλεῖται κριτὴν ἐξετάσαι τὰ κατ' αὐτὸν τοιοῦτον τὰ κρυπτὰ ἐπιστάμενον, μυελοὺς εἰδότα, εἰ μὴ πολλὴν ἔχει παρρησίαν. ἀμέλει γοῦν τινες διὰ τὴν ὑπερβολὴν τῆς καθαρότητος τοῦ παρρησιαζομένου εἰς τὸν ἄνθρωπον τοῦ σωτῆρος ἐκλαμβάνουσιν τὸν ψαλμόν. ἐλέχθη δὲ ἡμῖν ἤδη πολλάκις, ὅτι τὰ κατορθώματα τοῦ σωτῆρος κατὰ τὸν ἄνθρωπον ἅπτεται καὶ πάντων τῶν τελείων ἀνδρῶν. \"δοκίμασόν με, κύριε, καὶ πείρασόν με\". εἰσάγαγέ με εἰς ἀγῶνα. ὡς εἰ καὶ ἀθλητής τις ἱκανὸς ἔλεγεν τῷ ἀθλοθέτῃ· \"δοκίμασόν με καὶ πείρασόν με, εἰ τοιοῦτός εἰμι, οἷος ἐπαγγέλλομαι\". τὸ δοκιμάσαι δὲ τὸν θεόν τινα τοῦτο σημαίνει ὅτι ἄξιός ἐστιν τοῦ παρ' αὐτοῦ δοκιμῆς τυχεῖν. \"ἀλλὰ καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι τὸ εὐαγγέλιον\", \"εὐδοκήσαμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ εὐαγγέλιον, ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς\". μεταδίδωσίν τις τὴν ἑαυτοῦ ψυχήν τινι, ὅταν ποιὸν αὐτὸν κατασκευάσῃ κατὰ τὴν ἔχει ποιότητα. οὐ μόνον οὖν, φησίν, τὸ εὐαγγέλιον ὑμῖν μεταδοῦναι προθύμως ἔχομεν, ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς. ἐάν τις μιμητὴς τοῦ ἀποστόλου γένηται καὶ πᾶσαν διάθεσιν τὴν αὐτοῦ καὶ πρᾶξιν ἔχῃ, μετείληφεν τῆς ψυχῆς τοῦ ἀποστόλου. δύναται δὲ προχείρως τοῦτο ὅτι· καὶ προκινδυνεῦσαι ὑμῶν ἑτοίμως ἔχομεν·","english":"For the one who keeps the commandment, he is healthy.\" This is not said about perceptible health; for many who keep the commandment are sick, and many who transgress the commandments are healthy. Test me, O Lord, and try me. Observe the boldness: \"Burn my reins\" and see if there is unrighteousness in me. No one summons a judge to examine his own affairs—one who knows such hidden things, who knows the marrow—unless he has great boldness. At any rate, some, on account of the surpassing purity of the one who speaks with boldness, take the psalm as referring to the man of the Savior. But it has already been said by us many times that the Savior's accomplishments, in respect to the man, also touch all perfect men. \"Test me, O Lord, and try me.\" Lead me into the contest. As if some capable athlete were saying to the judge of the games: \"Test me and try me, whether I am such as I profess to be.\" And for God to test someone means this: that he is worthy to obtain testing from him. \"But just as we have been approved by God to be entrusted with the gospel,\" \"we were pleased to impart to you not only the gospel, but also our own souls.\" Someone imparts his own soul to someone when he makes him to be of such a quality according to the quality he possesses. Not only, then, he says, are we eager to impart the gospel to you, but also our own souls. If anyone becomes an imitator of the apostle and has his whole disposition and action, he has partaken of the apostle's soul. And this can readily be shown also from the fact that we are ready even to risk our lives for you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"\"ὅτι\" γὰρ \"ἐκεῖνος ὑπὲρ ἡμῶν τὴν ψυχὴν ἔθηκεν, καὶ ἡμεῖς ὀφείλομεν ὑπὲρ ἀλλήλων τὰς ψυχὰς θεῖναι\". εἰ ἡμεῖς γε θέμενοι ὑπὲρ τῶν ἀγαπωμένων τὰς ψυχὰς οὐ νοητήν τινα καὶ ἀλληγορουμένην ψυχὴν τίθεμεν, ἀλλ' ἣν ἔχομεν, κατὰ μίμησιν δὲ τοῦ Ἰησοῦ τοῦτο γίνεται, καὶ αὐτὸς ἀληθῶς ψυχὴν ἔθηκεν ἀνθρωπίνην καὶ οὐκ ἀλληγορουμένην. 2–3 \"πύρωσον τοὺς νεφρούς μου καὶ τὴν καρδίαν μου. ὅτι τὸ ἔλεός σου κατέναντι τῶν ὀφθαλμῶν μού ἐστιν, καὶ εὐηρέστησα ἐν τῇ ἀληθείᾳ σου. θεώρει ὅτι διὰ πάντων θαρρεῖ τῇ καθαρότητι ἑαυτοῦ. εἶτ' ἐπεὶ δοκεῖ ταῦτα ὑπὲρ δύναμιν ἀνθρώπων εἶναι, εὐθέως λέγει· \"ὅτι τὸ ἔλεός σου κατεναντίον μου\". οἶδα δὲ ὅτι, κἂν προθῶμαι τὰ καλά, κἂν δραμεῖν ἐπ' αὐτὰ σπεύσω,\n\nἐὰν μὴ σὺ ἐλεήσῃς, οὐ τελειοῦμαι. \"εὐαρέστησα\" οὖν \"ἐν τῇ ἀληθείᾳ σου\". οὐ δεῖ ὧδε ταπεινοφρονεῖν, ὅτε περὶ ἀληθείας ὁ λόγος ἐστίν. ἀμέλει γοῦν μέμνημαί τινος λέγοντος ὅτι· ἐὰν ἐρωτηθῇς ὅτι· \"παρθένος εἶ\"; εἰπέ· \"διὰ τὸν θεὸν ἕως νῦν παρθένος εἰμί, θέλω καὶ ἕως νῦν περὶ πίστεως, καὶ πάνυ\". ὁ εὐαρεστῶν οὖν ἐν τῇ ἀληθείᾳ τοῦ θεοῦ ἔχει τὸ ἔλεος τοῦ θεοῦ πρὸ ὀφθαλμῶν. ἔχων δὲ πρὸ ὀφθαλμῶν τὸν συνεργοῦντα καὶ τελειοῦντα παρρησιάσεται ἐπὶ τοῖς ἤδη αὐτῷ κατορθωθεῖσιν. διὰ τοῦτο οὖν λέγω· \"πύρωσον τοὺς νεφρούς μου καὶ τὴν καρδίαν μου\", \"ὅτι τὸ ἔλεός σου κατέναντι τῶν ὀφθαλμῶν μού ἐστιν\". συνεζευγμένοι δὲ ἐν πολλοῖς τόποις τῆς γραφῆς οἱ νεφροὶ τῇ καρδίᾳ εὑρίσκονται· \"ἐτάζων καρδίας καὶ νεφροὺς ὁ θεός\". \"ἔτι δὲ καὶ ἕως νυκτὸς ἐπαίδευσάν με οἱ νεφροί μου\".","english":"For he laid down his life for us, and we ought to lay down our lives for one another.\" If we, when laying down our lives for those we love, do not lay down some intelligible and allegorized life, but the life we have, and this is done in imitation of Jesus, then he too truly laid down a human life, and not an allegorized one. 2–3 \"Purify my reins and my heart. For your mercy is before my eyes, and I have been well-pleasing in your truth.\" Observe that in all things he has confidence in his own purity. Then, since these things seem to be beyond human power, he says at once: \"For your mercy is before me.\" But I know that, even if I set my mind on good things, even if I hasten to run toward them, unless you have mercy, I am not made perfect. \"I have been well-pleasing,\" then, \"in your truth.\" Here one must not be humble-minded, when the discussion is about truth. At any rate, I remember someone saying: if you are asked, \"Are you a virgin?\" say, \"By God, I am a virgin until now, and I wish to be so also until now concerning the faith, and indeed entirely so.\" The one who is well-pleasing in the truth of God, then, has the mercy of God before his eyes. And having before his eyes the one who cooperates and makes perfect, he will speak boldly about the things already accomplished by him. For this reason, then, I say: \"Purify my reins and my heart,\" \"for your mercy is before my eyes.\" And in many places of Scripture the reins are found joined with the heart: \"God tests hearts and reins.\" \"Moreover, even until night my reins instructed me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"καὶ ὥσπερ ἐὰν ἀκούωμεν καρδίαν, οὐ τὸ μέρος τοῦ σώματος λέγει, καθαρὸν ὃ ἔχων ὁρᾷ θεόν· πάλιν· \"ἀκούσατέ μου οἱ ἀπολωλεκότες τὴν καρδίαν\", οὐδεὶς τὸ σωματικὸν τοῦτο μέρος οὕτω καλούμενον ἀπόλλυσιν–εἰ δὲ μή γε, ἀποθνήσκει ἐὰν καρδίαν ἐκσπᾷ λιθίνην ὁ θεός, σαρκίνην ἀντ' αὐτῆς ἐντιθῇ, τὴν νόησιν ἐκλαμβάνομεν. σὺν ταύτῃ οὖν τῇ καρδίᾳ καὶ οἱ ὀνομαζόμενοι νεφροὶ οὐ τὰ μέρη τοῦ σώματός εἰσιν. λέγονται αἱ σπερματικαὶ γοναὶ ἐκεῖ πρῶτον συνίστασθαι κἀκεῖθεν ῥᾳδίως εἰς τὰ ὄργανα τὰ ἀφροδίσια χωρῆσαι. γεννητικοὶ ἄρα εἰσὶν καὶ σπερμάτων διάκονοι οἱ νεφροί. ἐπεὶ τοίνυν εἰσὶν καὶ γοναί, καθ' ἃς γεννᾷ ἡ ψυχὴ ἢ ὁ νοῦς, ἐκείνους νεφροὺς λέγει σὺν τῇ καρδίᾳ ὀνομαζομένῃ. \"ἐγγὺς εἶ\", φησίν, \"τοῦ στόματος αὐτῶν, πόρρω δὲ ἀπὸ τῶν νεφρῶν\". ἀπὸ τούτων τῶν νεφρῶν πόρρω εἶ, ὦ θεέ, οὐκ ἀπὸ τῶν σωματικῶν μερῶν. τοὺς νεφρούς μου οὖν καὶ τὴν καρδίαν μου ἔτασον, δοκίμασον. οὐκ ἔχω σπέρματα δυνάμενα χωρῆσαι ὥστε γενέσθαι τέκνα ἐπάρατα, τέκνα ὀλέθρια, οἷα εἶχεν ὁ Ἰούδας· εἴρηται γὰρ ὅτι· \"γενηθήτω αὐτὰ εἰς ἐξολέθρευσιν. μὴ ὑπαρχέτω αὐτῷ ἀντιλήμπτωρ\", μηδὲ τοῖς τέκνοις αὐτοῦ βοηθός, οὐ περὶ τέκνων τῶν σωματικῶν. τάχα δὲ οὐδὲ οἴδαμεν, εἰ εἶχεν τέκνα. τέκνα αὐτοῦ ὀνομάζει τοὺς προδότας πάντας τῆς ἀληθείας. ὥσπερ ὁ Παῦλος γεννᾷ διὰ τοῦ εὐαγγελίου, ἐκεῖνος ἐγέννησεν διὰ τῆς προδοσίας ὧν προῆλθεν ἐπὶ τῷ παραδοῦναι τὸν Ἰησοῦν· \"τί θέλετέ μοι δοῦναι, κἀγὼ παραδώσω ὑμῖν αὐτόν\"; διὰ ταύτης τῆς σπουδῆς πατὴρ γέγονεν πάντων τῶν προδοτῶν τῆς ἀληθείας. \"καὶ εὐηρέστησα ἐν τῇ ἀληθείᾳ σου\".","english":"And just as, when we hear \"heart,\" he does not mean the part of the body—the pure heart, having which, one sees God—again: \"Hear me, you who have destroyed the heart,\" no one destroys this bodily part so called—otherwise, one dies if God tears out the stony heart and puts a fleshy one in its place—we understand it as the mind. With this heart, then, the so-called \"kidneys\" are also not parts of the body. The seminal generations are said to be first constituted there, and from there to pass easily into the organs of Aphrodite. The kidneys, therefore, are generative and ministers of seeds. Since, then, there are also generations by which the soul or the mind generates, he calls those \"kidneys,\" together with the heart so named. \"You are near,\" he says, \"to their mouth, but far from the kidneys.\" From these kidneys you are far, O God, not from the bodily parts. So examine my kidneys and my heart, test them. I do not have seeds able to be received so as to become accursed children, children of destruction, such as Judas had; for it is said: \"Let them be for utter destruction. Let there be no helper for him,\" nor a helper for his children—not about bodily children. Perhaps we do not even know whether he had children. He calls \"his children\" all the betrayers of the truth. Just as Paul generates through the gospel, that man generated through the betrayal of those who came forward to hand over Jesus: \"What will you give me, and I will hand him over to you?\" Through this zeal he became the father of all the betrayers of the truth. \"And I was well-pleasing in your truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"ὁ εὐαρεστῶν ἐν τῇ ἀληθείᾳ τοῦ θεοῦ οὐκ ἐπαισχύνεται τοὺς λόγους αὐτοῦ· εἶπεν γὰρ Ἰησοῦς· \"ὃς ἐὰν ἐπαισχυνθῇ με καὶ τοὺς λόγους μου\". εἰ δὲ τὸν ἐπαισχυνόμενον ἐπαιςχύνεται καὶ αὐτός, τὸν παρρησιαζόμενον καὶ ἐνμένοντα τῇ ἀληθείᾳ καὶ πάντων αὐτὴν προκρίνοντα καὶ αὐτὸς ἰσχυροποιεῖ, ἐνμένει αὐτῷ. οὐκ ἐκάθισα μετὰ συνεδρίου ματαιότητος καὶ μετὰ παρανομούντων οὐ μὴ εἰσέλθω. ἀσυνύπαρκτά εἰσιν τὰ κακὰ καὶ τὰ ἀγαθά. ὁ ἔχων τὰ ἀγαθὰ οὐ δύναται μετέχειν κακῶν. ὁ ἐπὶ κακίαν πεποιωμένος καθ' ὅσον ἐστὶν κακός, ἀνεπίδεκτός ἐστιν ἀρετῆς. ἐπειδὴ δὲ ἀποχὴ τῶν κακῶν, ὅταν τις πεφυκὼς πρὸς αὐτὰ ἀπέχηται αὐτῶν προαιρέσει, τὰ παιδία οὐκ ἔχει ἀκολασίαν, ἀλλ' οὐ λέγω αὐτὰ ἀπέχεσθαι ἀκολασίας. τὸ ἄψυχον καὶ τὸ ἄλογον οὐκ ἔχει ἀσέβειαν· καὶ οὐ λέγω αὐτὰ ἀπέχεσθαι ἀσεβείας· τὸ γὰρ ἀπέχεσθαι προαιρετικὸν κίνημά ἐστιν. ἐν τῷ πρώτῳ γοῦν ψαλμῷ μακαρίζει τὸν ἄνδρα τὸν κατὰ τὸν ἔσω ἄνθρωπον τέλειον· \"μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη καὶ ἐπὶ καθέδραν λοιμῶν οὐκ ἐκάθισεν\". ὁ σοφιστὴς καὶ ἀπατεὼν δύναται εἰπεῖν, ὅτι οὐδὲ τὸ παιδίον οὐδὲ τὸ ἄλογον οὐδὲ τὸ ἄψυχον \"ἐπορεύθη ἐν βουλῇ ἀσε94 βῶν καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη καὶ ἐπὶ καθέδραν λοιμῶν οὐκ ἐκάθισεν\". ἀποφήσας τοῦ τελείου τὰ τοιαῦτα λέγει· πῶς ἀπέχεται τούτων τῷ \"τὸ θέλημα ἑαυτοῦ\" ἔχειν \"ἐν τῷ νόμῳ κυρίου\"; –οὐ παντὸς δέ ἐστιν ἔχειν \"τὸ θέλημα ἑαυτοῦ ἐν τῷ νόμῳ κυρίου\". ὅσοι γὰρ δοκοῦσιν μὴ ἁμαρτάνειν τῷ","english":"The one who is well-pleasing in the truth of God is not ashamed of his words; for Jesus said, \"Whoever is ashamed of me and of my words.\" But if he himself is ashamed of the one who is ashamed, the one who speaks with boldness and abides in the truth and prefers it above all things, he himself strengthens and abides in him. \"I did not sit with the council of vanity, and with the lawless I will not enter.\" Evils and goods are incapable of coexisting. The one who has goods cannot partake of evils. The one who is formed toward wickedness, insofar as he is wicked, is incapable of receiving virtue. But since abstinence from evils is when one who is naturally inclined toward them abstains from them by choice—little children do not have licentiousness, but I do not say that they abstain from licentiousness. The soulless and the irrational do not have impiety; and I do not say that they abstain from impiety; for abstaining is a movement of choice. In the first psalm, then, he pronounces blessed the man who is perfect according to the inner man: \"Blessed is the man who did not walk in the counsel of the ungodly, and did not stand in the way of sinners, and did not sit on the seat of the pestilent.\" The sophist and deceiver can say that neither the little child nor the irrational nor the soulless \"walked in the counsel of the ungodly, and did not stand in the way of sinners, and did not sit on the seat of the pestilent.\" Having set aside such things from the perfect man, he says: how does he abstain from these things by having \"his will in the law of the Lord\"? —But it is not everyone's to have \"his will in the law of the Lord.\" For as many as seem not to sin by","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"ἐπανέχειν νόμῳ ἐὰν διὰ τὸ φοβεῖσθαι κόλασιν τοῦτο ποιῶσιν, οὐκ ἔχουσιν \"τὸ θέλημα ἑαυτῶν ἐν τῷ νόμῳ κυρίου\". ἐὰν γοῦν τις πείσῃ αὐτούς, ὅτι οὐκ ἔνι κόλασις, πάντα τὰ ἀπηγορευμένα πράττουσιν. ὁ δὲ ἔχων \"τὸ θέλημα ἑαυτοῦ ἐν τῷ νόμῳ κυρίου\", κἂν μυρίαι πεῖραι, κἂν κολάσεις πολλαὶ ἐπηρτημέναι αὐτῷ ὦσιν, οὐκ ἀφίσταται τοῦ θελήματος τοῦ νόμου. οἷοι ἦσαν οἱ Μακκαβαῖοι, οἷοι ἐτύγχανον οἱ καθ' ἡμᾶς μάρτυρες τῆς ἀληθείας. ὥσπερ οὖν οὐ λέγει πρότερον τὸν τέλειον ἄνδρα ἀπεσχῆσθαι τῶν κακῶν τῷ ἔχειν τὸ θέλημα τὸ ἴδιον ἐν τῷ νόμῳ κυρίου, καὶ ἐνταῦθα εἰπὼν τὰ προσόντα ἀγαθὰ λέγει λοιπὸν ἃ ἀπαγορεύει καὶ λέγει ὅτι· ἐπειδὴ ἐν ἀκακίᾳ μου ἐπορεύθην καὶ ἐλπίσας ἐπὶ σοὶ οὐκ ἀσθενῶ ἔχων τὸ ἔλεός σου πρὸ ὀφθαλμῶν μου, ἐπεὶ τοιοῦτός εἰμι, \"οὐκ ἐκάθισα μετὰ συνεδρίου ματαιότητος\". οὐκ ἄλλο μέ τι διεῖλεν τῆς ματαιότητος τοῦ συνεδρίου ἢ τὸ ἐν τοιούτῳ βίῳ εἶναι· βίος γὰρ διαιρείτω τῶν ἀνθρώπων, μὴ τόπος. τὸν σπουδαῖον ἀρετὴ διαιρεῖ ἀπὸ τῶν χυδαίων ἀνθρώπων, ἐπιστήμη διαστέλλει ἀπὸ τῶν ἀμαθῶν τὸν ἔχοντα. οὕτω καὶ ἐνταῦθα ὁ πορευθεὶς ἐν ἀκακίᾳ καὶ ἐλπίδα τὸν θεὸν ἔχων καὶ διὰ τοῦτο ἰσχυρὸς καὶ οὐκ ἀσθενήσων \"οὐκ ἐκάθισεν μετὰ συνεδρίου ματαιότητος\". καὶ ὧδε δύναταί τις εἰπεῖν· \"τὸ παιδίον καὶ τὸ ἄλογον καὶ τὸ ἄψυχον οὐκ ἐκάθισεν μετὰ συνεδρίου ματαιότητος\". –ἀλλ' ἐκεῖνα οὐκ ἐκάθισεν μετὰ συνεδρίου ματαιότητος τῷ μὴ πεφυκέναι, οὐ τῷ ἐν ἀκακίᾳ πεπορεῦσθαι καὶ ἠλπικέναι ἐπὶ τῷ θεῷ. \"καὶ μετὰ παρανομούντων οὐ μὴ εἰσέλθω\".","english":"To cling to the law because they fear punishment—if they do this, they do not have \"their own will in the law of the Lord.\" If, then, someone persuades them that there is no punishment, they do all the forbidden things. But the one who has \"his own will in the law of the Lord,\" even if countless trials and many punishments hang over him, does not depart from the will of the law. Such were the Maccabees, such were the martyrs of the truth in our own time. Just as, therefore, he does not first say that the perfect man has abstained from evils by having his own will in the law of the Lord, so here too, having stated the good qualities that belong to him, he then states what he forbids, and says: since I walked in innocence and, hoping in you, I am not weak, having your mercy before my eyes—since I am such a person, \"I did not sit with a council of vanity.\" Nothing else distinguished me from the vanity of the council than being in such a manner of life; for it is manner of life, not place, that separates people. Virtue separates the earnest man from the vulgar, and knowledge distinguishes the one who possesses it from the ignorant. So also here, the one who walked in innocence and had God as his hope, and for this reason was strong and would not grow weak, \"did not sit with a council of vanity.\" And here one might say: \"The child, the irrational animal, and the lifeless thing did not sit with a council of vanity.\" —But those did not sit with a council of vanity by not having the nature to do so, not by having walked in innocence and hoped in God. \"And with the lawless I will not enter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"οὐ συνκατεθέμην ποτὲ τοῖς μάταια βουλευομένοις καὶ συνεδριάζουσιν ἕνεκα τοῦ τοιαῦτα πράττειν οὐδὲ μετὰ παρανόμων εἰσῆλθον. οὐ μόνον οὐκ ἐκάθισα, ἀλλ' οὐδὲ εἰςῆλθον· μετὰ γὰρ τὴν εἴσοδον ἡ κάθισις ἡ ἐν συνεδρίῳ ἐστίν. ταύτης τῆς προαιρέσεως καὶ ἀρετῆς τυγχάνων καὶ ὁ Ἰηρεμίας ἔλεγεν· \"οὐκ ἐκάθισα μετὰ συνεδρίου παιζόντων, ἀλλ' εὐλαβούμην ἀπὸ προσώπου τῆς χειρός σου· κατὰ μόνας ἐκαθήμην, ὅτι πικρίας ἐνεπλήσθην\"· ταῦτα γὰρ πρὸς τὸν παντοκράτορα λέγει. ταὐτόν ἐστιν τὸ παίζειν καὶ τὸ μάταια βουλεύεσθαι· οὐ γὰρ ὧδε τὸ παίγνιον ἐπαινετόν ἐστιν, ἀλλὰ τοιοῦτον τυγχάνει οἷον εἶχον οἱ μοσχοποιήσαντες· \"ἐκάθισαν\" γάρ, φησίν, \"φαγεῖν καὶ πιεῖν καὶ ἀνέστησαν παίζειν\". τὸ οὕτω παίζειν ἀπηγορευμένον τυγχάνει. \"οὐκ ἐκάθισα\" οὖν \"μετὰ συνεδρίου παιζόντων\". καὶ πολλάκις ἀποδέδεικται, ὅτι τὰ ἐπιπόλαια τοῦ βίου πράγματα τὰ βλάπτοντα μᾶλλον ἢ ὠφελοῦντα, τὰ εὐσάλευτα, μάταια λέγεται. ὁ σπουδὴν ἔχων μετὰ τοιούτων ἀνθρώπων, κἂν μὴ τοπικῶς καθίσῃ μετ' αὐτῶν, ἐστὶν ἐν τῷ τῆς μαται95 ότητος συνεδρίῳ καθήμενος. \"καὶ μετὰ παρανομούντων οὐ μὴ εἰσέλθω\". παρανομοῦντας ὧδε λέγει τοὺς παραβαίνοντας τὸν νόμον, οὐ τοὺς μηδ' ὅλως ἐσχηκότας νόμον–ἐκεῖνοι δὲ ἄνομοι καὶ ἀνομοῦντές εἰσιν–, ἐπεὶ πόρρω ἦν τῶν τοιούτων. ἐπερ· \"οὐ μὴ εἰσέλθω\"; –ἀντὶ τοῦ· οὐκ εἰσῆλθον εἰς τὴν παρανομίαν· τὸ γὰρ εἰσελθεῖν μετὰ παρανομούντων, τουτέστιν τὸ παρανομῆσαι, ὡς τὸ εἰσελθεῖν εἰς τὴν ἀρετὴν τὸ κατὰ ἀρετὴν ἐνεργῆσαι σημαίνει. ἐμίσησα ἐκκλησίαν πονηρευομένων καὶ μετὰ ἀσεβῶν οὐ μὴ καθίσω.","english":"I never agreed with those who devise vain things and sit together for the purpose of doing such things, nor did I enter with the lawless. Not only did I not sit down, but I did not even enter; for after the entrance comes the sitting in council. It was of this disposition and virtue that Jeremiah too spoke: \"I did not sit with the assembly of those who play, but I was on guard from the face of your hand; I sat alone, because I was filled with bitterness\"; for he says these things to the Almighty. Playing and devising vain things are the same; for here the game is not praiseworthy, but it is such as those who made the calf had: \"They sat down,\" it says, \"to eat and drink and rose up to play.\" Playing in this way is forbidden. \"I did not sit,\" then, \"with the assembly of those who play.\" And it has often been shown that the superficial affairs of life, which harm rather than benefit, being easily shaken, are called vain. He who has zeal with such people, even if he does not sit with them locally, is sitting in the assembly of vanity. \"And with the lawless I will certainly not enter.\" Here he calls \"lawless\" those who transgress the law, not those who have no law at all—for those are without law and are lawless—since he was far from such people. Why \"I will certainly not enter\"?—In the sense: I did not enter into lawlessness; for \"to enter with the lawless,\" that is, \"to act lawlessly,\" just as \"to enter into virtue\" means \"to act according to virtue.\" I hated the assembly of those who do evil, and with the impious I will certainly not sit down.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"οἱ πονηρευόμενοι ἢ οἱ αὐτοί εἰσιν τοῖς συνεδριάζουσιν ματαίως ἢ οὐ μακράν εἰσιν αὐτῶν. καὶ τάχα οἱ περὶ πρακτικὰ ἁμαρτάνοντες ἐπὶ ματαίοις συνεδριάζουσιν, οἱ δὲ ψευδῆ φρονοῦντες καὶ αἱρεθικὰς γνώμας ἔχοντες ἐκκλησία εἰσὶν πονηρευομένων. εὖ δὲ καὶ τὸ φάναι \"πονηρευομένων\". οὐδεὶς κατὰ φύσιν πονηρὸς λέγεται πονηρεύεσθαι, ἀλλ' ὁ πεφυκὼς μὲν πρὸς τὸ οὕτως ἐνεργεῖν, δυνάμενος δὲ ἐκτὸς εἶναι τῆς ἐνεργείας. νίψομαι ἐν ἀθῴοις τὰς χεῖράς μου. ὁ λέγων· \"ἐν ἀκακίᾳ μου ἐπορεύθην\", καὶ λέγων· \"δοκίμασόν με καὶ πείρασόν με, πύρωσον τοὺς νεφρούς μου καὶ τὴν καρδίαν μου\", λέγει· \"νίψομαι ἐν ἀθῴοις τὰς χεῖράς μου\". λέγομεν τοῦτο· τὰ πρότερον κατορθώματα ψυχικὰ ἦσαν· διάθεσιν ἐσήμαινον τοῦ παρρησιαζομένου τὸ μὴ ἔχειν\n\nἀδικίαν ἐν νεφροῖς καὶ καρδίᾳ, τὸ ἐν ἀκακίᾳ πεπορεῦσθαι, τὸ ἐλπίζειν ἐπὶ τῷ θεῷ, τὸ παρρησιάζεσθαι καὶ λέγειν· \"δοκί μασόν με καὶ πείρασόν με\". ἐπεὶ τοίνυν οὕτως εἰμὶ κατὰ τὴν γνώμην, καὶ τὰς πράξεις ἔχω καθαράς. ἡ διάθεσις ἀπέπλυνέν μου τὰς πράξεις. \"νίψομαι\" οὖν \"ἐν ἀθῴοις τὰς χεῖράς μου\"· οὐ γὰρ ἀρκοῦμαι μόνον τῇ διαθέσει. καὶ κυκλώσω τὸ θυσιατήριόν σου, κύριε. καὶ οἱ ἱερεῖς κατὰ τὸν νόμον νιπτόμενοι ἐκύκλουν τὸ θυσιαστήριον. διδάσκει δὲ τὸ τοιοῦτον θέσπισμα, ὅτι δεῖ καθαρὸν εἶναι καὶ πράξεσιν τὸν ἱερώμενον. ἀμέλει γοῦν κατεσκευάσθη λουτὴρ εἰς τὸ νίπτεσθαι \"τοὺς πόδας καὶ τὰς χεῖρας\" οὐκ ἐξ ἄλλης ὕλης ἢ ἐκ τῶν καθόπτρων. ἔλαβεν ὁ Μωυσῆς πολλὰ χρυσία καὶ ἄλλα σκεύη παρὰ τῶν Ἑβραίων εἰς τὸ κατασκευάσαι πολλὰ τοῦ ναοῦ σκεύη, λυχνίαν, τράπεζαν.","english":"Those who do evil are either the same as those who sit together in vain, or they are not far from them. And perhaps those who sin in practical matters sit together for vain things, while those who think false things and hold heretical opinions are a church of those who do evil. Well said too is the phrase \"of those who do evil.\" No one is said by nature to do evil, but rather one who is naturally capable of acting in this way, yet is able to be outside of that activity. I will wash my hands in innocence. He who says, \"I walked in innocence,\" and who says, \"Test me and try me, refine my kidneys and my heart,\" says, \"I will wash my hands in innocence.\" We say this: the earlier accomplishments were of the soul; they indicated the disposition of the one speaking boldly—that he has no unrighteousness in his kidneys and heart, that he walked in innocence, that he hoped in God, that he speaks boldly and says, \"Test me and try me.\" Since, therefore, I am thus in my judgment, I also have my actions pure. The disposition has washed away my actions. \"I will wash,\" then, \"my hands in innocence\"; for I am not satisfied with the disposition alone. And I will encircle your altar, Lord. And the priests, washing according to the law, encircled the altar. Such a decree teaches that the one who is consecrated must be pure also in his actions. At any rate, a basin was constructed for washing \"the feet and the hands,\" made from no other material than from the mirrors. Moses took much gold and other vessels from the Hebrews in order to construct many vessels of the temple, a lampstand, a table.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"καὶ τὰ μὲν ἐξ ἀργύρου, τὰ δὲ ἐκ χρυσοῦ, τὸν λουτῆρα δὲ ἐκ τῶν καθόπτρων τῶν γυναικῶν κατεσκεύασεν διδάςκων, ὅτι πλυνόμενός τις τὰς πράξεις ἑαυτοῦ καὶ τὰς πορευτικὰς τῆς ψυχῆς δυνάμεις εἰσοπτρίζεσθαι ἑαυτὸν ὀφείλει. ὅτι δὲ ἡ τοιαύτη ἀγωγὴ ἔσοπτρον λέγεται, καὶ Ἰάκωβος γράφει· τὸν \"ἀκροατὴν ἐπιλησμονῆς γενόμενον\" καὶ μὴ \"ποιητὴν ἔργου\" λέγει· \"κατενόησεν τὸ πρόσωπον αὐτοῦ ἐν ἐσόπτρῳ καὶ εὐθέως ἀπελήλυθεν καὶ ἐπελάθετο ὁποῖος ἦν\". οὐκ ᾐτιάσατο τὸ κατανοῆσαι ἐν ἐσόπτρῳ τὸ πρόσωπον, ἀλλὰ τὸ ἀποστῆναι εὐθέως. ὡς δὲ ὁ ἐσοπτριζόμενος ὅταν ἀποστῇ τοῦ καθόπτρου, οὐκέτι ὁρᾷ ἑαυτόν, οὕτως ὁ τῷ νόμῳ ἐπανέχων ἐὰν μὴ ποιητὴς ᾖ τοῦ νόμου, παρέρχεται κατὰ τὸν ἀφιστάμενον τοῦ ἐσόπτρου καὶ λήθην λαμβάνει τοῦ κατὰ τὴν. \"ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν κυρίου καθοπτριζόμεθα\". ἐν τῷ λουτῆρι ἄρα τῷ ἐκ καθόπτρων γενομένῳ καὶ ὁ ἀπόστολος ἐνίπτετο τὰς χεῖρας καὶ τοὺς ἄλλους εἰς τοῦτο προετρέπετο. τοῦ ἀκοῦσαι φωνὴν αἰνέσεώς σου. ὁρᾷς, ὅτι μετὰ τὴν νίψιν τῶν χειρῶν γίνεται καὶ τὸ ἰδεῖν τὰ θαυμάσια καὶ ἀκοῦσαι τὴν φωνὴν τῆς αἰνέσεως· οὐ γὰρ μέχρι πράξεως στῆναι δεῖ τὴν ἀρετήν, ἀλλὰ καὶ μέχρι θεωρίας καὶ αἰνέσεως, μέχρι τοῦ ἐπιγνῶναι αὐτὸ τὸ καλόν, τὴν ἀλήθειαν. καὶ διηγήσασθαι πάντα τὰ θαυμάσιά σου. τὸ ἀκοῦσαι φωνὴν αἰνέσεως γίνεται πρὸς τὸ πάντα τὰ θαυμάσια τοῦ θεοῦ διηγήσασθαι. οὐκ ἔχει ὅλως ἐν τῷ ἰδίῳ λόγῳ ἄλλην διήγησιν ἢ τὴν περὶ τῶν θαυμασίων τοῦ θεοῦ. οὕτω δὲ ἱερεύς ἐστιν ὁ ταῦτα λέγων οὐχ ὁ ἐκ διαδοχῆς ἱερατεύων κατὰ τὰς ἐφημερίας τοῦ νόμου, ἀλλ' ὥσπερ Σαμουὴλ ἀεὶ ἐν τῷ οἴκῳ ἦν.","english":"And some were made of silver, and some of gold, but he made the laver from the mirrors of the women, teaching that one who washes his own actions and the powers of the soul that are capable of movement ought to mirror himself. And that such a manner of life is called a mirror, James also writes: he who has become \"a hearer of forgetfulness\" and not \"a doer of the work\"—\"he observed his own face in a mirror and immediately went away and forgot what sort he was.\" He did not blame the observing of his face in a mirror, but the departing immediately. And just as one who mirrors himself, when he departs from the mirror, no longer sees himself, so he who clings to the law, if he is not a doer of the law, passes by like one who departs from the mirror and falls into forgetfulness of what is according to it. \"But we all, with unveiled face, mirror the glory of the Lord.\" In the laver, then, which was made from mirrors, the apostle too washed his hands and urged others to this. To hear the voice of your praise. You see that after the washing of the hands there comes also the seeing of the wonderful things and the hearing of the voice of praise; for virtue must not stop at action, but also at contemplation and praise, up to the knowing of the good itself, the truth. And to recount all your wonderful things. The hearing of the voice of praise leads to recounting all the wonderful things of God. He has, in his own account, no other narration at all than that concerning the wonderful things of God. And in this way the one who says these things is a priest—not the one who serves as priest by succession according to the divisions of the law, but as Samuel was always in the house.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"καὶ ἕκαστος δὲ τῶν ἁγίων ὁ δυνάμενος εἰπεῖν· \"ἐγὼ δὲ διὰ παντὸς μετὰ σοῦ\". καὶ ἐνταῦθα δὲ εἴρηται· \"οἱ ὀφθαλμοί μου διὰ παντὸς πρὸς τὸν κύριον\". ὁ διὰ παντὸς ἔχων τοὺς ὀφθαλμοὺς ἑαυτοῦ πρὸς τὸν θεὸν κυκλοῖ τὸ θυσιαστήριον τοῦ θεοῦ. παραμένων αὐτῷ ἀεὶ ἀεὶ ἱερουργεῖ. κύριε, ἠγάπησα εὐπρέπειαν οἴκου σου καὶ τόπον σκηνώματος δόξης σου. σκηνὴ καὶ οἶκος τίνι διαφέρει; πολλάκις εἴρηται ὅτι ἡ μὲν σκηνὴ προκοπὴν δηλοῖ· οἰκία γάρ ἐστιν ὁδευόντων, φορητὸς οἶκός ἐστιν. ὁ δὲ οἶκος ἵδρυται ἐν ἑνὶ τόπῳ. τὴν τελειότητα γοῦν σημαίνει. \"καὶ τόπον σκηνώματος δόξης σου ἠγάπησα\", ὅτε προέκοπτον. ἡ δόξα τοῦ σκηνώματος, τουτέστιν τῆς προκοπῆς, καὶ ἐν πρακτικῇ καὶ ἐν διανοητικῇ γίνεται ἀρετῇ. μεγαλοπρεπής ἐστιν οὗτος ὁ δυνάμενος εἰπεῖν· \"πάντα, ἃ ὠφείλαμεν ποιῆσαι, πεποιήκαμεν\". οὗτος μεγαλοπρεπής ἐστιν. κυρίως εὖ ἔχει τὸ πρέπον, ὅταν εἰς ἀρετὴν καὶ θεοσέβειαν γένηται. εὐπρεπής ἐστιν ὁ διὰ ἀγαμίας κατορθῶν \"πῶς ἀρέσῃ τῷ κυρίῳ\". ὁ ὢν \"ἅγιος σώματι καὶ πνεύματι\" εὐπρέπειαν ἔχει. τὴν εὐπρέπειαν οὖν τοῦ οἴκου σου ἠγάπησα, τὴν τελειότητα. μὴ συναπολέσῃς μετὰ ἀσεβῶν τὴν ψυχήν μου καὶ μετὰ ἀνδρῶν αἱμάτων τὴν ζωήν μου. οὐ τοῦτο λέγει ὅτι· \"δίκαιον ὄντα μή με κατακρίνῃς μετὰ τῶν ἀσεβῶν, μὴ εἰς ἐκείνους με ἑλκύσῃς\". τότε δὲ οὐ συνκολάζεις με μετὰ τῶν ἀσεβῶν, ἐὰν κωλύῃς με εἰς ἀσέβειαν ἐλθεῖν. κωλύομαι δὲ εἰς ἀσέβειαν ἐλθεῖν, ἐὰν παραμείνῃ μοι ἃ ὡμολόγησα ἔχειν κατορθώματα, ἐὰν μείνω ἐν ἀκακίᾳ","english":"And each of the saints who is able to say, \"But I am continually with you.\" And here too it is said: \"My eyes are continually toward the Lord.\" He who continually has his eyes toward God encircles the altar of God. Remaining with him always, he always performs the priestly service. O Lord, I have loved the beauty of your house and the place of the tabernacle of your glory. In what does a tabernacle differ from a house? It has often been said that the tabernacle signifies progress; for it is a house of those who are on the way, a portable house. But the house is established in one place. It signifies perfection, then. \"And the place of the tabernacle of your glory I have loved,\" when I was making progress. The glory of the tabernacle, that is, of progress, comes about in both practical and intellectual virtue. Magnificent is the one who is able to say: \"We have done all that we ought to do.\" This one is magnificent. Properly, what is fitting is well held when it comes to virtue and piety. Beautiful is the one who through celibacy achieves \"how he may please the Lord.\" The one who is \"holy in body and spirit\" has beauty. The beauty of your house, then, I have loved—its perfection. Do not destroy my soul together with the impious, and my life together with men of blood. He does not say this: \"Do not condemn me, though I am righteous, together with the impious; do not drag me in with them.\" Then you do not punish me together with the impious, when you prevent me from coming into impiety. And I am prevented from coming into impiety, if the accomplishments I confessed to have remain with me, if I remain in guilelessness","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"πορευόμενος, ἐὰν ἐλπίζων ἐπὶ σὲ ὥστε μὴ ἀσθενῆσαι. τέλειός εἰμι. τέλειος δὲ ὢν οὐ συναπόλλυμαι τοῖς ἀσεβέσιν. οὐδεὶς σπουδαῖος σὺν φαύλοις καταδικάζεται. διττὸν δέ ἐστιν τῆς ἀπωλείας τὸ εἶδος· μὴ κολάσῃς με μετὰ ἀσεβῶν, μὴ ἀριθμήσῃς με τούτων τῶν κολαζομένων διὰ ἀσέβειαν. καὶ δεύτερον· φύλαττέ με ἐν τῇ εὐσεβείᾳ, ἐν τῷ εὐαρεστεῖν \"τῇ ἀληθείᾳ σου\"· \"οὐ σώσει\" γὰρ \"ἀσέβεια τὸν παρ' αὐτῆς\". μὴ σῴζουσα δὲ ἀπόλλυσιν αὐτόν. \"καὶ μετὰ ἀνδρῶν αἱμάτων τὴν ζωήν μου\". μὴ τοιαύτην ζωὴν σχοίημι, οἵαν ἔχουσιν οἱ φονικοὶ ἄνθρωποι. κατὰ ἀναγωγήν· οἱ αὐχοῦντες μεγάλοι καὶ ἄνδρες ὄντες, σκανδαλίζοντες δὲ τοὺς μικροὺς τοὺς ἐν τῇ ἐκκλησίᾳ, \"ἄνδρες αἱμάτων\" εἰσίν. μὴ τοιαῦτά μοι πραχθείη ὥστε μετ' αὐτῶν ἔχειν τὸ ζῆν. \"αὕτη ἡ ζωὴ καὶ ἡ μακρότης τῶν ἡμερῶν τὸ ἀγαπᾶν κύριον τὸν θεόν σου ἐξ ὅλης καρδίας καὶ ἐξ ὅλης ψυχῆς\". ὁ τοῦτο τὸ ζῆν ἔχων οὐ μετὰ ἀνδρῶν αἱμάτων ἔχει τὴν ζωήν, νεκρός ἐστιν πρὸς τοὺς ἄνδρας τῶν αἱμάτων· νεκρὸς δὲ τῷ μὴ ἔχειν τὴν ζωήν, ἣν αὐτοὶ ἔχουσιν. ὧν ἐν χερσὶν αἱ ἀνομίαι. ἔτι ἐν ταῖς πράξεσιν ἑαυτῶν ἀνομίαν ἔχουσιν. οὐκ ἐσχή κασιν, ἀλλὰ ἔχουσιν. καὶ ἡ δεξιὰ αὐτῶν ἐπλήσθη δώρων. δύναται καὶ δικαστὰς διαβάλλειν δωροδόκους. ἠρέμα δὲ καὶ οἱ μὴ δικάζοντες πολλάκις δωροδοκοῦμεν, ὅταν λαμβάνωμεν πρόσωπόν τινος. καὶ ἐὰν τὰ ἡδέα ἑαυτῷ περιποιῇ, δωροδοκεῖ, παρ' ἑαυτοῦ λαμβάνει δῶρα. ἐγὼ δὲ ἐν ἀκακίᾳ μου ἐπορεύθην. οὐδεὶς τῶν δωροδοκούντων καὶ ἐχόντων τὴν δεξιὰν πεπληρωμένην δώρων, οὐδεὶς τῶν ἀνόμων καὶ αἱμάτων ἀνδρῶν ἐν ἀκακίᾳ ἐπορεύθη.","english":"walking, if I hope in you so as not to be weak. I am perfect. And being perfect, I am not destroyed together with the ungodly. No earnest man is condemned along with the wicked. And the form of destruction is twofold: do not punish me with the ungodly, do not number me among those who are punished for ungodliness. And secondly: keep me in piety, in pleasing \"your truth\"; for \"ungodliness will not save the one who belongs to it.\" And not saving, it destroys him. \"And with men of bloodshed my life.\" May I not have such a life as murderous men have. By way of spiritual interpretation: those who boast of being great and being men, but who cause the little ones in the church to stumble, are \"men of bloodshed.\" May such things not be done to me that I should have my living with them. \"This is the life and the length of days: to love the Lord your God with all your heart and with all your soul.\" He who has this life does not have his life with men of bloodshed; he is dead to the men of bloodshed; dead by not having the life that they have. In whose hands are lawless deeds. They still have lawlessness in their own actions. They have not had it, but they have it. And their right hand was filled with gifts. It can also cast reproach on judges who take bribes. And gently, even those who do not judge often take bribes, when we accept someone's person. And if he procures pleasant things for himself, he takes bribes, he receives gifts from himself. But I walked in my innocence. None of those who take bribes and have their right hand filled with gifts, none of the lawless and men of bloodshed walked in innocence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"τοιοῦτος ἦν Ἐλύμας ὁ μάγος καὶ ἀσεβὴς καὶ ἐν ἀνομίαις πορευόμενος καὶ τὴν δεξιὰν ἔχων πλήρης δώρων· ἐδόκει γὰρ εἶναι σπουδαῖος πρὸς ἀπατᾶν, καὶ εἴρηται πρὸς αὐτόν· \"ὦ πλήρης παντὸς δόλου καὶ πάσης ῥᾳδιουργίας, υἱὲ διαβόλου\". ὁ δὲ πάσης ῥᾳδιουργίας πεπληρωμένος οὐ δύναται εἰπεῖν ὅτι· \"ἐν ἀκακίᾳ μου ἐπορεύθην\". λύτρωσαί με, ὁ θεός, καὶ ἐλέησόν με. ὁ ἐν ἀκακίᾳ πορευόμενος, ὁ ἐν τοῖς κατορθώμασιν τοῖς προειρημένοις ὑπάρχων \"λύτρωσαί με\" λέγει. εἰ καὶ ἐν τηλικούτοις εἰμὶ κατορθώμασιν καὶ τῇ σῇ συνεργείᾳ πάντα μοι τὰ τῆς ἀρετῆς ἀνύεται, ἀλλ' ἔτι ἐπήχθεις με τὸ \"σῶμα τῆς ταπεινώσεως\", ἔτι \"ἐν τῷ τόπῳ τῆς κακώσεώς\" εἰμι· διὸ \"λύτρωσαί με\". ὁ γὰρ πούς μου ἔστη ἐν εὐθύτητι. ταὐτὸν τὸ ἐν εὐθύτητι στῆναι τοῦ ἔσω ἀνθρώπου τὸν πόδα καὶ τὸ ἐν τῇ πέτρᾳ κατὰ τὸ λεχθέν· \"ἔστησας ἐπὶ πέτραν τοὺς πόδας μου\"· ἡ γὰρ εὐθύτης ὥσπερ πέτρα ἀρραγὴς καὶ ἀδιάκοπός ἐστιν. ὁ πούς μου οὖν βέβαιός ἐστιν ἐν τῇ εὐθύτητί μου. ταὐτὸν δὲ τὸ ἑστάναι ἐν τῇ εὐθύτητι τῷ ἑστάναι ἐν τῇ πίστει· λέγει γάρ· \"καὶ γὰρ ἐν τῇ πίστει ἑστήκατε\". ἡ τοιαύτη στάσις ἄνευ Ἰησοῦ οὐ γίνεται. παρ' αὐτῷ ἵστανται οἱ ταύτην ἔχοντες τὴν στάσιν ὡς αὐτὸν λέγειν· \"εἰσίν τινες τῶν ὧδε ἑστηκότων\", τῶν ὧδε παρ' ἐμοί. ἐν ἐκκλησίαις εὐλογήσω σε, κύριε. ἐν ἐκκλησίᾳ τοὺς χαριστηρίους ὕμνους ἀποδώσω, οὐκ ἔξω που. ὁ ἔξω παρὰ τὴν ἐκκλησιαστικὴν γνώμην ἐπαγγελλόμενος εὐχαριστεῖν τῷ θεῷ οὐκ ἐν ἐκκλησίαις εὐλογεῖ. Τοῦ Δαυίδ· πρὸ τοῦ χρισθῆναι. οἱ πρὸ τούτου ψαλμοὶ \"τῷ Δαυὶδ\" ἦσαν· οὗτος \"τοῦ Δαυὶδ\" ἀναγέγραπται.","english":"Such was Elymas the magician, both impious and walking in lawlessness, and having his right hand full of gifts; for he seemed to be earnest in order to deceive, and it was said to him: \"O you full of all deceit and all villainy, son of the devil.\" But he who is filled with all villainy cannot say: \"I walked in innocence.\" Redeem me, O God, and have mercy on me. He who walks in innocence, who exists in the aforementioned accomplishments, says \"Redeem me.\" Even if I am in such great accomplishments and by your cooperation all things of virtue are accomplished for me, yet still you have brought upon me the \"body of humiliation,\" still I am \"in the place of affliction\"; therefore \"Redeem me.\" For my foot stood in uprightness. The standing of the foot of the inner man in uprightness is the same as standing on the rock according to what was said: \"You set my feet upon a rock\"; for uprightness is like a rock unbreakable and uninterrupted. My foot, then, is firm in my uprightness. And standing in uprightness is the same as standing in faith; for it says: \"For you have stood in the faith.\" Such standing does not occur without Jesus. Those who have this standing stand with him, as he himself says: \"There are some of those standing here,\" of those here with me. In the churches I will bless you, O Lord. In the church I will render the hymns of thanksgiving, not somewhere outside. He who promises outside the ecclesiastical mind to give thanks to God does not bless in the churches. Of David; before he was anointed. The psalms before this were \"of David\"; this one is inscribed \"of David.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"αὐτὸς αὐτὸν προήγαγεν ἐξ ὑποβολῆς τοῦ ἁγίου πνεύματος. ἀνέπεμψεν αὐτὸν \"πρὸ τοῦ χρισθῆναι\". τρίτον δὲ φαίνεται ὁ Δαυὶδ χρισθείς· πρῶτον μέν, ὅτε πρὸς τὸν Σαμουὴλ ἀπῆλθεν καὶ ἐχρίσθη, καὶ ὁ Σαμουὴλ πρὸς τὸν Ἰεσσαί. δεύτερον τελευτήσαντος τοῦ Σαούλ· διῃρέθη ἡ ἀρχή· οἱ μὲν γὰρ ἦσαν ἑλόμενοι τὸν Δαυὶδ βασιλέα, οἱ δὲ τὸν Μεμφιβόστε τὸν υἱὸν τοῦ Σαούλ. προδοθέντος τοῦ υἱοῦ Σαοὺλ ὑπὸ τοῦ Ἀβεννὴρ προφάσεως γυναικὸς ἕνεκα, ἐχρίσθη ἐπὶ πάντα τὸν λαὸν ὁ Δαυὶδ ἐν τῇ Χιβρών. τρίτον οὖν ἐχρίσθη. πρότερον ἀκμὴν φανερῶς ἰδιωτεύει. δεύτερον, ἵνα τινὸς μέρους τοῦ λαοῦ ἄρξῃ. κατὰ τὸν θάνατον τοῦ υἱοῦ Σαούλ, ἵνα καὶ τοῦ λοιποῦ μέρους τοῦ λαοῦ, ἑξῆς καὶ πάλιν κέχρισται παρὰ πάντων. ζητοῦμεν οὖν, περὶ ποίας χρίσεως ἐνταῦθα λέγει. ὁ μὲν ἐρεῖ\n\nὅτι καθόλου περὶ πάσης χρίσεως· λέγει τὸν ψαλμὸν εἰρῆσθαι πρὸ τοῦ ὅλως χρισθῆναι, καὶ εἰκότως γε· εἰ πρὸ τῆς προτέρας χρίσεως, φανερὸν ὅτι καὶ τῆς δευτέρας καὶ τῆς τρίτης. εἰ δὲ πρὸ τῆς δευτέρας, οὐ πάντως πρὸ τῆς πρώτης. εἰ πρὸ τῆς τρίτης, οὐκ ἐξ ἀνάγκης καὶ πρὸ τῆς πρώτης καὶ δευτέρας. φαίνεται δὲ ὁ ψαλμὸς μάλιστα πρὸ τῆς προτέρας χρίσεως εἰρῆσθαι, ὅ ἐστιν πρὸ πάσης χρίσεως. \"πρὸ τοῦ χρισθῆναι\" οὖν ἐστιν ὁ ψαλμός. κύριος φωτισμός μου καὶ σωτήρ μου· τίνα φοβηθήσομαι; εἰ θεὸς φωτίζει με καὶ σῴζει με, τίνα φοβοῦμαι; οὐδὲ ἄνθρωπον οὐδὲ πονηρὰν δύναμιν οὐδὲ αὐτὸν τὸν διάβολον. τὸ δὲ \"τίς\" ἐνταῦθα α ἀντὶ τοῦ \"οὐδείς\" ἐστιν· κεῖται γὰρ ἡ χρῆσις αὕτη συνεχῶς ἐν ταῖς γραφαῖς· \"τί οὖν ἐροῦμεν πρὸς ταῦτα; εἰ ὁ θεὸς ὑπὲρ ἡμῶν, τίς καθ' ἡμῶν\"; ἀντὶ τοῦ \"οὐδείς\".","english":"He himself brought him forward by the prompting of the Holy Spirit. He sent him up \"before he was anointed.\" David appears to have been anointed three times: first, when he went to Samuel and was anointed, and Samuel to Jesse; second, after Saul died, when the rule was divided—for some had chosen David as king, but others Mephibosheth the son of Saul. When the son of Saul was betrayed by Abner on a pretext for the sake of a woman, David was anointed over all the people in Hebron. So he was anointed a third time. Previously he was still plainly a private person; second, so that he might rule over a part of the people; at the death of the son of Saul, so that he might rule over the remaining part of the people as well; and next he was anointed again by all. We ask, then, about which anointing he speaks here. One will say\n\nthat he speaks about every anointing in general: he says the psalm was spoken before he was anointed at all, and reasonably so; for if before the first anointing, it is clear that it was also before the second and the third. But if before the second, not necessarily before the first. If before the third, not necessarily also before the first and second. But the psalm appears to have been spoken especially before the first anointing, that is, before every anointing. So the psalm is \"before he was anointed.\" The Lord is my light and my savior; whom shall I fear? If God enlightens me and saves me, whom do I fear? Neither man nor an evil power nor the devil himself. And the \"who\" here is instead of \"no one\"; for this usage is found continually in the Scriptures: \"What then shall we say to these things? If God is for us, who is against us?\"—instead of \"no one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"\"τίς ἐνκαλέσει κατὰ ἐκλεκτῶν θεοῦ\"; ἀντὶ τοῦ \"οὐδείς\", καὶ ἔτι· \"ἰδού, κύριος βοηθεῖ μοι· τίς κακώσει με\"; πολλῶν οὖν σημαινομένων διὰ τῆς λέξεως, ὡς ἐν ἄλλοις εἴρηται, νῦν τὸ \"τίς\" ἀντὶ τοῦ \"οὐδεὶς\" κεῖται. οὐ περὶ τῆς αἰσθητῆς οὖν ζωῆς καὶ αἰσθητοῦ τινος φωτισμοῦ ὁ λόγος ἐστίν· τῷ γὰρ θείῳ φωτὶ καταυγάζονται τὸν νοῦν καὶ τὴν ψυχήν. ἀεὶ συνέζευκται δὲ ἡ ζωὴ τῇ σωτηρίᾳ. ταὐτὸν δέ ἐστιν αἰώνιος ζωὴ καὶ σωτηρία αἰώνιος· \"Ἰσραὴλ\" γοῦν \"σῴζεται ὑπὸ κυρίου σωτηρίαν αἰώνιον\". ὅτι δὲ συνέζευκται ἀεὶ τῷ φωτισμῷ ἡ ζωή, ἔστιν ἐκ πολλῶν ἰδεῖν· \"ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων\", καὶ πάλιν οὗτος ὁ ἅγιος εὔχεται· \"φώτισον τοὺς ὀφθαλμούς μου, μήποτε ὑπνώσω εἰς θάνατον\", σημαίνων, ὅτι ὁ στερόμενος τοῦ φωτισμοῦ τοῦ ἀληθινοῦ ὑπνοῖ εἰς θάνατον· θάνατον οὐ τὸν κοινόν, ἀλλὰ τὸν ἀντικείμενον τῇ μακαρίᾳ ζωῇ. \"κύριος\" οὖν \"φωτισμός μου καὶ σωτήρ μου\". αὐτὸς παι99 δεύει με, κατὰ τὸ κρυπτόν μοι λαλεῖ, φωτίζει με δι' ὧν ὁμιλεῖ, καὶ σωτηρίαν εὐθέως ἔχειν παρασκευάζει ὁ λόγος αὐτοῦ. ἐπεὶ εἶπον τὸν πεφωτισμένον πάντως ἔχειν ζωήν–λέγει γοῦν καὶ αὐτὸς ὁ σωτήρ· \"ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· ὁ ἀκολουθῶν ἐμοὶ οὐ περιπατήσει ἐν τῇ σκοτίᾳ, ἀλλ' ἕξει τὸ φῶς τῆς ζωῆς\". ὁ τὸ φῶς τῆς ζωῆς ἔχων οὐδένα δεδίττεται, μάλιστα ὅτι αὐτὴ ἡ ἀλήθεια τοῦ θεοῦ ἀσπὶς γίνεται ὑπερμαχοῦσα αὐτοῦ· \"ὅπλῳ\" γὰρ \"κυκλώσει σε ἡ ἀλήθεια αὐτοῦ\". διὸ εὐθέως ἐπενήνεκται· \"κύριος ὑπερασπιστὴς τῆς ζωῆς μου· ἀπὸ τίνος δειλιάσω\"; κύριος ὑπερασπιστὴς τῆς ζωῆς μου· ἀπὸ τίνος δειλιάσω; τίς μοι δέος ἐνποιῆσαι δύναται;","english":"Who will bring a charge against God's elect?\" This means \"no one,\" and further: \"Behold, the Lord helps me; who will harm me?\" Since the word has many meanings, as has been said elsewhere, here \"who\" stands for \"no one.\" So the discourse is not about the perceptible life or some perceptible illumination; for they are illumined in mind and soul by the divine light. And life is always joined together with salvation. Eternal life and eternal salvation are the same thing; for \"Israel is saved by the Lord with an eternal salvation.\" That life is always joined with illumination can be seen from many passages: \"The life was the light of men,\" and again this holy man prays: \"Enlighten my eyes, lest I sleep unto death,\" signifying that the one deprived of the true illumination sleeps unto death—not the common death, but the death opposed to the blessed life. \"The Lord\" therefore \"is my illumination and my savior.\" He disciplines me, speaks to me in secret, enlightens me by what he says, and his word prepares me to have salvation immediately. Since I said that the one who has been enlightened certainly has life—for the Savior himself also says: \"I am the light of the world; the one who follows me will not walk in darkness, but will have the light of life.\" The one who has the light of life fears no one, especially since the truth of God itself becomes a shield fighting on his behalf; for \"his truth will encircle you with a weapon.\" Therefore it has been added immediately: \"The Lord is the defender of my life; of whom shall I be afraid?\" The Lord is the defender of my life; of whom shall I be afraid? Who can instill fear in me?","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":170,"ref":"p170","source":"ἐνδεδυμένος εἰμὶ \"τὴν θεοῦ πανοπλίαν\", \"τὸν θυρεὸν \"ἔχω\" τῆς πίστεως\", τὰ σβέννυντα \"πάντα τὰ τοῦ πονηροῦ βέλη πεπυρωμένα\". εἰ δὲ τὰ τοῦ πονηροῦ βέλη σβέννυσιν ὁ θυρεὸς τῆς πίστεως, πολλῷ πλέον καὶ τὰ τῶν ὑποδεεστέρων τοξευτῶν· εἰσὶν γὰρ καὶ ἄλλοι φαῦλοι τοξευταί. ἀμέλει γοῦν \"ἰδοὺ οἱ ἁμαρτωλοὶ ἐνέτειναν τόξον, ἡτοίμασαν βέλη εἰς φαρέτραν τοῦ κατατοξεῦσαι τοὺς εὐθεῖς τῇ καρδίᾳ\". οὐδένα δεδίττομαι. ἄτρωτος καὶ ἄβλητός ἐστιν ἡ τοῦ θεοῦ πανοπλία. ἡ ἀσπὶς αὐτοῦ ἀλήθειά ἐστιν. οὐδεὶς δὲ κατὰ τῆς ἀληθείας οἷός τέ ἐστιν γενέσθαι· \"οὐ γὰρ δυνάμεθα\", φησίν, \"κατὰ τῆς ἀληθείας, ἀλλὰ ὑπὲρ τῆς ἀληθείας\". πανοπλία ἐστὶν σφίνγουσα τὸν ὡπλισμένον καὶ ἀβλαβῆ διαφυλάττουσα. \"κύριος\" οὖν \"ὑπερασπιστὴς τῆς ζωῆς μου\". οὐ περὶ τῆς κοινῆς ζωῆς τοῦτο λέγει· πολλοὶ γὰρ τῶν θεῷ ἀνακειμένων καὶ τὴν πανοπλίαν αὐτοῦ ἐνδυσάμενοι τεθνήκασιν τὸν κοινὸν θάνατον, ἵνα μὴ εἴπω πάντες· ἀλλὰ καὶ βίαιον πολλοὶ παρέστησαν, ὧν ἐστιν Ναβουθὲμ καὶ ἀπόστολοι πολλοί. Ἰσαίας γοῦν ἐπρίσθη. ἐν τῷ ἐνγίζειν ἐπ' ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου. οἱ προσέχοντες κακῶσαι τὴν ψυχὴν σάρκας ἐσθίουσιν. ἐὰν εὑρεθῇ τις ἔχων σάρκας, ἰσχυροὺς ἔχει τοὺς πολεμίους κατ' αὐτοῦ. τροφή ἐστιν αὐτοῦ ἡ σάρξ. σάρκα δέ, περὶ ἧς ὁ Παῦλος λέγει· \"ὅτι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν\", καί· \"ἡμεῖς οὔκ ἐσμεν ἐν σαρκί\". εἰ περὶ τῆς αἰςθητῆς σαρκὸς ἔλεγεν, ψευδὴς ἦν ὁ λόγος· πάντες γὰρ οἱ ἅγιοι ἐν σαρκὶ ὄντες θεῷ ἤρεσαν ἔτι τὴν σάρκα περικείμενοι, καὶ οὐ δύνανται εἰπεῖν· \"οὔκ ἐσμεν ἐν","english":"I am clothed in \"the whole armor of God\"; I \"have\" the shield \"of faith,\" which quenches \"all the fiery arrows of the evil one.\" But if the shield of faith quenches the arrows of the evil one, much more also those of archers inferior to him; for there are also other wicked archers. At any rate, \"behold, sinners have bent the bow, they have prepared arrows in the quiver to shoot down the upright in heart.\" I am afraid of no one. The whole armor of God is unwounded and un-struck. His shield is truth. And no one is able to prevail against the truth; for \"we cannot,\" he says, \"be against the truth, but for the truth.\" The whole armor is that which holds the armed man together and keeps him unharmed. \"The Lord,\" then, is \"the protector of my life.\" He does not say this about the common life; for many of those consecrated to God and clothed in his whole armor have died the common death, not to say all; but many also met a violent end, among whom are Naboth and many apostles. At any rate, Isaiah was sawn in two. When evildoers draw near to me to eat my flesh. Those who set themselves to harm the soul eat flesh. If anyone is found having flesh, he has strong enemies against him. His food is the flesh. But the flesh of which Paul speaks: \"that the mind of the flesh is enmity toward God,\" and: \"we are not in the flesh.\" If he was speaking about perceptible flesh, the statement would be false; for all the saints, being in the flesh, pleased God while still clothed in the flesh, and they cannot say: \"we are not in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"σαρκί\". ὅταν δέ τις νεκρώσῃ τὴν σάρκα καὶ τὰ ἔργα αὐτῆς καθαιρῇ, οὔκ ἐστιν ἐν σαρκί. διὸ λέγεται· \"οἱ τοῦ Ἰησοῦ Χριστοῦ ἐσταύρωσαν τὴν σάρκα σὺν ταῖς ἐπιθυμίαις\" καὶ νενεκρωμένην αὐτὴν ἔχουσιν, οὐκέτι ἐνεργοῦσαν. ὁ σταυρούμενος κωλυομένας ἔχει τὰς χεῖρας πρὸς τὸ πράττειν καὶ τοὺς πόδας ὅποι βούλεται πορεύεσθαι. οἱ σταυρωθέντες οὖν σὺν τῷ Χριστῷ ἐσταύρωσαν τὴν σάρκα σὺν ταῖς ἐπιθυμίαις αὐτῆς, νεκρὰν αὐτὴν ἀπέφηναν, ὡς τὴν Ἰησοῦ λοιπὸν ἐν τῇ σαρκὶ ἑαυτῶν περιφέρειν νέκρωσιν· \"πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ περιφέρομεν\". \"κύριος ὑπερασπιστὴς τῆς ζωῆς μου· ἀπὸ τίνος δειλιάσω; ἐν τῷ ἐνγίζειν ἐπ' ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου\", ἐπεὶ οὐχ εὗρον ἣν ἐπόθουν τροφήν, \"ἠσθένησαν καὶ ἔπεσαν\". θεώρει δὲ τί συνημμένον ἐστίν. 100 2 οἱ θλίβοντές με καὶ οἱ ἐχθροί μου αὐτοὶ ἠσθένησαν καὶ ἔπεσαν. ἐληλύθασιν ἐμὲ κατασπάσαι εἰς ἀσθένειαν, διαθεῖναί με κακωτικῶς. αὐτοῖς δὲ τὸ πάθος ἐνγέγονεν ὃ ἐμοὶ ἐνποιῆσαι ἠβούλοντο· εἰ γὰρ ἦσαν εὑρόντες \"σάρκας\", κατήσθιόν με καὶ εἰς ἀσθένειαν καὶ νόσον με κατέσπων. ἐπειδὴ δὲ \"σάρκας\" οὐχ εὗρον, \"αὐτοὶ ἠσθένησαν καὶ ἔπεσαν\" λιμῷ ὑποβληθέντες. \"οἱ θλίβοντές με καὶ οἱ ἐχθροί μου αὐτοὶ ἠσθένησαν καὶ ἔπεσαν\". οὐ πάντως ὁ θλίβων ἐχθρός ἐστιν· καὶ ὁ ἀγαθὸς θλίβει. πολλοὶ γὰρ ἐχθροὶ θλίψεσιν βουλόμενοι καὶ κακώσει περιβαλεῖν ἐκείνους καθ' ὧν ἐχθρεύουσιν, οὐχ οἷοί τέ εἰσιν τοῦτο ποιῆσαι θεοῦ μὴ συνχωροῦντος. πολλοὶ δὲ καὶ θλίβουσιν οὐκ ἐχθροὶ ὄντες. θλίβουσιν γοῦν γονεῖς παιδεύοντες τέκνα καὶ δεσπόται δούλους, καὶ οὐ δήπου ἐχθροὶ ὄντες τοῦτο ποιοῦσιν.","english":"in the flesh.\" But when someone has put the flesh to death and has destroyed its works, he is not in the flesh. Therefore it is said: \"Those who belong to Jesus Christ have crucified the flesh with its desires,\" and they hold it dead, no longer active. The one being crucified has his hands restrained from acting and his feet from going wherever he wishes. Those, then, who have been crucified with Christ have crucified the flesh with its desires; they have shown it to be dead, so as to carry about the dying of Jesus thereafter in their own flesh: \"We always carry about the dying of Jesus.\" \"The Lord is the protector of my life; of whom shall I be afraid? When evildoers drew near to me to eat my flesh,\" since they did not find the food they longed for, \"they were weakened and fell.\" Observe how it is connected: 100 2 Those who afflict me and my enemies, they themselves were weakened and fell. They came to drag me down into weakness, to dispose me by maltreatment. But the very suffering they wished to bring upon me has come upon them; for if they had found \"flesh,\" they would have devoured me and dragged me down into weakness and disease. But since they did not find \"flesh,\" \"they themselves were weakened and fell,\" subjected to famine. \"Those who afflict me and my enemies, they themselves were weakened and fell.\" The one who afflicts is not in every case an enemy; even a good man afflicts. For many enemies, wishing to overwhelm with afflictions and maltreatment those against whom they are hostile, are not able to do this unless God permits. And many afflict even though they are not enemies. At any rate, parents afflict when disciplining their children, and masters their slaves, and surely they do not do this as enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"δύναται γοῦν λέγειν ὅτι ἀμφότερα τὰ τάγματα τό τε τῶν θλιβόντων καὶ τῶν ἐχθρῶν ἠσθένησαν καὶ ἔπεσαν. δυνατὸν δὲ τοῦτο· αὐτοὶ οἱ θλίβοντες καὶ ἐχθροί εἰσιν· οὐ γὰρ ἐπὶ νουθεσίᾳ καὶ παιδεύσει θλίβουσιν. οὐ τοῖοί εἰσιν περὶ ὧν λέγεται· \"ὃς προφέρει ἐκ χειλέων σοφίαν, ῥάβδῳ τύπτει ἄνδρα ἀκάρδιον\", καί· \"τί θέλετε; ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ\"; οὗτοι οἱ θλίβοντες οὔκ εἰσιν ἐχθροί. ἔστιν δὲ ὅτε ὁ ἐχθρὸς καὶ θλίβει· οὐκ ἐξ ἀνάγκης δέ. ἐπερ· ποίαν \"νέκρωσιν\"; –τοῦτο τὸ μὴ ζῆν κατὰ τὰς ἐνεργείας τὰς φαύλας. ὁ τὴν νέκρωσιν τοῦ Ἰησοῦ περιφέρων οὐκ ἀκολασταίνει· νενέκρωται πρὸς ἀκολασίαν, νενέκρωται πρὸς τὸ θεοποιεῖν τὴν κοιλίαν ἑαυτοῦ, ἀνενέργητα ἔχει τὰ μέλη περὶ τὰς σαρκικὰς ἐπιθυμίας· οὐκ ἐᾷ αὐτὸ αὐτόνομον εἶναι· ἔχει γὰρ ἐπιθυμίας ψεκτάς. εἴρηται γοῦν· \"μὴ βασιλευέτω ὑμῶν ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι πρὸς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ\". ἐὰν παρατάξηται ἐπ' ἐμὲ παρεμβολή, οὐ φοβηθήσεται ἡ καρδία. λοιπὸν τὸ πῶς οὐ φοβεῖται οὐδὲ δειλιᾷ ἐξηγεῖται εἰπών· \"τίνα φοβηθήσομαι\"; καί· \"ἀπὸ τίνος δειλιάσω\"; ἐπεὶ δόκει ἡ λέξις ὑπερβάλλειν \"τίνα\". κἂν ὅλη παρεμβολὴ πονηρῶν ἀν θρώπων τε καὶ δυνάμεων παρατάξεται ἐπ' ἐμέ, οὐ φοβεῖταί μου ἡ καρδία· κἂν ἀποκτείνωσιν τὸ σῶμα, ἀκλόνητος μένει ἡ καρδία, ἡ νόησίς μου οὐ βάλλεται. ἐὰν ὅλον στρατόπεδον σὺν στρατηγοῖς μεγάλοις ἐπέλθῃ ἐπ' ἐμέ, τὴν καρδίαν ἔχω ἄφοβον, οὐ φοβεῖταί μου ἡ νόησις. ὅτι δὲ τὸ πλῆθος τῶν στρατευμάτων τούτῳ τῷ ὀνόματι καλεῖται·","english":"He can say, then, that both orders—that of those who afflict and that of enemies—have grown weak and fallen. And this is possible: those who afflict are themselves also enemies; for they do not afflict for the sake of admonition and instruction. Such are not those of whom it is said: \"He who brings forth wisdom from his lips strikes a senseless man with a rod,\" and: \"What do you wish? Shall I come to you with a rod, or in love?\" These who afflict are not enemies. But there is a time when the enemy also afflicts; not of necessity, however. Further—what \"mortification\"?—this: not to live according to wicked activities. He who carries about the mortification of Jesus does not practice licentiousness; he has been put to death to licentiousness, put to death to making his belly a god, he has his members inactive with respect to fleshly desires; he does not permit it to be autonomous; for it has desires that are blameworthy. It has been said, then: \"Let not sin reign in your mortal body so as to obey its desires.\" If a host is arrayed against me, my heart will not fear. For the rest, how he does not fear nor show cowardice he explains by saying: \"Whom shall I fear?\" and: \"Of whom shall I be afraid?\" since the phrase \"whom\" seems to be excessive. Even if the whole host of wicked men and powers is arrayed against me, my heart does not fear; even if they kill the body, the heart remains unshaken, my understanding is not struck down. If a whole army with great generals comes against me, I have a fearless heart, my understanding does not fear. And that the multitude of armies is called by this name—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"ὁ Ἰακὼβ ὅτε ἀπὸ τῆς Μεσοποταμίας ἐπέστρεφεν καὶ ἤμελλεν συντυγχάνειν τῷ Ἠσαῦ, εἶδεν παρεμβολὴν ἀγγέλων· πῶς γὰρ οὐκ ἤμελλεν παρεμβολὴ ἔσεσθαι περὶ τὸν μέλλοντα πρὸς πολέμιον ὑπερβάλλοντα καὶ μισοῦντα ἔρχεσθαι; καὶ ὁ Ἐλισαῖος ὁμοίως· παρεμβολὴ παρετάξατο ἐπὶ τὸν Ἐλισαῖον τῆς Συρίας. γέγονεν παρεμβολὴ θεία περὶ αὐτόν, οὐ κατὰ τὴν ἱστορίαν, ἀλλὰ κατὰ τὸ πνευματικόν. ἄγεται ἡ ψυχὴ ὑπὸ τοῦ νοῦ, ἡνιοχεῖται ὑπ' αὐτοῦ. ἐὰν δὲ καὶ τὴν γνώμην τις θέλῃ λαβεῖν, δυνατόν. σημαίνει τὸ ὄνομα τοῦ πνεύματος τῆς καρδίας ποτὲ τὴν γνώμην. τὸν νοῦν δὲ λημπτέον ἐνταῦθα. ἐὰν ἐπαναστῇ ἐπ' ἐμὲ πόλεμος, ἐν ταύτῃ ἐγὼ ἐλπίζω. πλέον παρεμβολῆς ἐὰν ἐπαναστῇ ἐπ' ἐμέ, ἐν τῇ καρδίᾳ μου ἐγὼ ἐλπίζω τῇ μὴ φοβουμένῃ, τῇ\n\nἐνδυναμουμένῃ θεικῷ φόβῳ· \"φόβος κυρίου πάντα ὑπερέβαλεν\", καί· \"οὐκ ἔστιν ὑστέρημα τοῖς φοβουμένοις αὐτόν\". \"ἐν ταύτῃ ἐγὼ ἐλπίζω\". θαρρῶ ὅτι αὕτη ἡ καρδία ἀντὶ πάντων μοι γίνεται. αἱ ἀρεταὶ τὰ ὅπλα εἰσὶν τῆς εὐσεβείας. \"ἐνδυσώμεθα ὅπλα φωτός, ἀποθώμεθα τὰ ἔργα τῆς σαρκός\". τὰ ὅπλα τοῦ φωτὸς αἱ ἀρεταί εἰσιν, αἱ εὐσεβεῖς νοήσεις, τῆς ἀληθείας μυστήρια καὶ δόγματα. ἐν ταύταις ταῖς παντευχίαις ἠσφαλισμένος οὐδένα δεδίττεται, τὴν ἐλπίδα ἔχει ἀκαταίσχυντον. \"ἐν ταύτῃ\" οὖν \"ἐγὼ ἐλπίζω\", οὐ τῇ νοήσει μου ἁπλῶς, ἀλλὰ τῇ οὕτως ἠσφαλισμένῃ. μίαν ᾐτησάμην παρὰ κυρίου, ταύτην ἐκζητήσω. πολλῶν ἀγαθῶν ὁ θεὸς δοτήρ ἐστιν· \"δώσει\" γὰρ \"ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν\", καὶ ἐνπιμπλᾷ τὴν ἐπιθυμίαν ἐν τοῖς ἀγαθοῖς ἑαυτοῦ· \"τὸν ἐμπινπλῶντα\" γὰρ \"ἐν ἀγαθοῖς τὴν ἐπιθυμίαν σου\".","english":"When Jacob was returning from Mesopotamia and was about to meet Esau, he saw a camp of angels. For how could there not be a camp around one who was about to come against an overwhelming and hateful enemy? And Elisha likewise: the camp of Syria arrayed itself against Elisha. A divine camp came to be around him, not according to the historical sense, but according to the spiritual sense. The soul is led by the mind, is guided by it. And if someone wishes also to take the meaning, it is possible. The name of the spirit of the heart sometimes signifies the meaning. But the mind must be understood here. If war rises up against me, in this I hope. Even more than a camp, if it rises up against me, in my heart I hope—the heart that does not fear, the heart\n\nthat is strengthened by divine fear: \"The fear of the Lord surpasses all things,\" and: \"There is no want to those who fear him.\" \"In this I hope.\" I am confident that this heart becomes all things to me. The virtues are the weapons of piety. \"Let us put on the weapons of light, let us put off the works of the flesh.\" The weapons of light are the virtues, the pious thoughts, the mysteries and doctrines of the truth. Armed in these full armors, he terrifies no one, he has a hope that is not put to shame. \"In this,\" then, \"I hope,\" not simply in my thought, but in the thought thus secured. One thing I asked of the Lord, this I will seek. God is the giver of many good things; for \"he will give good things to those who ask him,\" and he fills the desire with his good things; for \"he who fills your desire with good things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"δύναταί τις οὖν τῷ πιθανώτερον εἰπεῖν ὅτι τὰ ἀγαθὰ ταῦτα αἱ κατ' εἶδός εἰσιν ἀρεταί, τὰ κατ' εἶδος μυστήρια τῆς ἀληθείας. ὅταν τις οὖν αὐτό, ἵν' οὕτω εἴπω, τὸ γένος ἔχῃ τῶν ἀρετῶν, πάσας ἔχει. μίαν οὖν αἴτησιν αἰτεῖ, πᾶσαν τὴν ἀρετήν. ὅταν τις οὐκ ἔχῃ ἤδη εὐδοκιμούσας τὰς ἀρετάς, οὐ μίαν αἴτησιν ἀναπέμπει· εἰ γὰρ ἐν τῷ προκόπτειν ἐστὶν καὶ ἐν ἄλλοις μείζω γινόμενος, πάλιν χρῄζει αἰτήσεως καὶ οὐ μίαν αἴτησιν αἰτεῖ. ὁ δὲ ὑπὲρ ὅλης τῆς ἀρετῆς καὶ ὑπὲρ τῆς εὐσεβείας τῶν δογμάτων εὐχὴν ἀναπέμπων μίαν ἀναπέμπει. δυνατὸν δὲ καὶ τοῦτο εἰπεῖν· αἱ προκοπαὶ πολλαί εἰσιν. σημαίνονται δὲ αὗται τῷ ὀνόματι τῆς σκηνῆς, ὡς πολλάκις ἀποδέδεικται. ἐάν τις οὖν ἔν τινι προκοπῇ γένηται καὶ αἰτῆται θεὸν ἔχειν βοηθόν, ἔχειν καὶ ἐπίκουρον, οὐ μένει ἐν ταύτῃ τῇ αἰτήσει· μεταβαίνει γὰρ ἀπὸ προκοπῆς εἰς προκοπήν. ἐστὶν κρείττων ἑαυτοῦ γινόμενος. σκηνώματα δὲ πολλὰ λέγεται, εἷς δὲ ὁ οἶκος. μίαν οὖν αἴτησιν αἰτεῖται ὁ εἰς τελειότητα ἐλθών. \"μίαν\" οὖν \"αἰτησάμην παρὰ κυρίου\". δυνατὸν δὲ καὶ τοῦτο· ἡ βοήθεια αὐτῶν, ἵνα παρεσκευασμένοι πρὸς τοὺς ἐπεγείροντας πόλεμον καὶ τὰς παρεμβολὰς δύνωνται, οὐ μίαν αἴτησιν αἰτεῖται. πολλὰς βοηθείας ζητοῦσιν, στρατιωτικὴν περιβολήν, τειχῶν ἐρυμνότητα, κατασκευάσματα. ὁ δὲ αὐτὸν τὸν θεὸν ἔχων βοηθὸν καὶ τοῦτον αἰτούμενος μίαν αἴτησιν αἰτεῖται. \"πάντα ἐν πᾶσιν\" γίνεται ὡς ἕκαστον τῶν τελειωθέντων ἔχειν αὐτὸν πάντα, ὡς ἄρτον, ὡς φῶς, ὡς διδάσκαλον, ὡς ποιμένα. \"μίαν\" οὖν \"ᾐτησάμην, ταύτην ἐκζητῶ\".","english":"One could therefore say more persuasively that these good things are the virtues in their specific forms, the mysteries of the truth in their specific forms. When someone therefore possesses, so to speak, the whole kind of the virtues, he has them all. He asks one petition, the whole of virtue. When someone does not yet have the virtues already well reputed, he does not send up one petition; for if he is in a state of progressing and becoming greater in other respects, he again needs petition, and he does not ask one petition. But the one who sends up a prayer on behalf of the whole of virtue and on behalf of the piety of the doctrines sends up one prayer. But it is also possible to say this: the advancements are many. And these are signified by the name of the tent, as has often been demonstrated. If someone therefore comes to be in some advancement and asks to have God as a helper and to have him as an ally, he does not remain in this petition; for he passes from advancement to advancement. He becomes better than himself. And many tabernacles are spoken of, but one house. The one who has come to perfection therefore asks one petition. \"One,\" then, \"I asked from the Lord.\" But this too is possible: their help, so that being prepared against those who stir up war and against the camps they may be able—he does not ask one petition. They seek many helps, military equipment, the strength of walls, constructions. But the one who has God himself as a helper and asks for him asks one petition. He becomes \"all things in all things,\" so that each of those who have been perfected has him as all things—as bread, as light, as teacher, as shepherd. \"One,\" then, \"I asked, this I seek after.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"ὁ λέγων \"ἐκζητῶ\" καὶ \"ᾐτησάμην\" δείκνυσιν ὅτι οὔπω ἔχει ὁ ἐκζητῶν καὶ ποθῶν εὑρεῖν. οὔπω δὲ οὐδεὶς ἔχει τὴν τελειότητα πλὴν εἰ καὶ εἰς αὐτὸ τὸ τέρμα καὶ τὸ τέλος φθάσῃ τῆς ἀρετῆς καὶ τῆς πρὸς θεὸν ἑνώσεως. τοῦ κατοικεῖν με ἐν οἴκῳ κυρίου πάσας τὰς ἡμέρας τῆς ζωῆς μου. οὐ νῦν ἠρξάμην αἰτεῖσθαι, ἀλλὰ καὶ ἀρχόμενος τοῦ τέλους ἕνεκα ἠρξάμην· καὶ γὰρ ὁ ἀρχόμενος τέχνης διὰ τὸ τέλος τῆς τέχνης ἄρχεται. κατοικοῦσιν οἱ εἰς τοῦτον φθάσαντες. \"μακάριοι πάντες οἱ κατοικοῦντες ἐν τῷ οἴκῳ σου\". ὁ ἔχων τὴν μακαρίαν ζωὴν ἐν ἡμέραις ἐστίν, ἐν νυξὶν οὐ γίνεται. κἄν ποτε ἐν νυκτὶ γένηται, ἀρχὴν δὲ λάβῃ τοῦ ποθῆσαι τὴν ζωήν, ἔξω γίνεται τῆς νυκτός. τοῦ θεωρεῖν με τὴν τερπνότητα κυρίου καὶ ἐπισκέπτεσθαι τὸν ναὸν αὐτοῦ. ὥσπερ πάσας τὰς ἡμέρας ἐν τῷ οἴκῳ τοῦ θεοῦ κατοικῶ, οὕτως ἐν πάσαις ταῖς ἡμέραις θεωρῶ τὴν τερπνότητα κυρίου καὶ ἐπισκέπτομαι τὸν ναὸν αὐτοῦ. τερπνότης δὲ κυρίου ἐστὶν ἡ μετουσία αὐτοῦ. καὶ ναὸς αὐτοῦ ἐστιν ἡ κατάστασις, ἐν ᾗ θεὸς εὑρίσκεται, ἐν ᾗ θεὸς οἰκεῖ. ἡ τελεία ἀρετὴ οἶκός ἐστιν θεοῦ. \"Χριστὸς δὲ ὡς υἱὸς ἐπὶ τὸν οἶκον αὐτοῦ, οὗ οἶκός ἐσμεν ἡμεῖς\", καί· \"οὐκ οἴδατε ὅτι ναὸς τοῦ θεοῦ ἐστε\"; πλὴν εἰ καὶ τὴν ἀρετὴν καὶ τὴν παντελῆ ἁγιότητα εἴπομεν οἶκον, δευτέρως δὲ καὶ τοὺς πιστοὺς ἀνθρώπους. διὰ τοῦτο οἶκος γίνονται, ὅτι ἔχουσιν τὴν ἀρετὴν καὶ τὴν ἁγιότητα. οὐχ ἡ ἀρετὴ ἐκ τῶν μετεχόντων οἶκος λέγεται θεοῦ, ἀλλὰ διὰ τὴν ἀρετὴν οἱ κοινωνοῦντες αὐτῇ. τὸ ἐπὶ πᾶσιν δὲ τέλος ὑπογράφεται μάλιστα. τῷ δὲ μὴ ἀθρόως τοῦτο παραγίνεσθαι, τὰ πρὸ τοῦ τέλους τέλη λέγομεν·","english":"The one who says \"I seek out\" and \"I have asked\" shows that the one who seeks out and longs has not yet found. But no one yet has perfection, unless perhaps he reaches the very goal and end of virtue and of union with God. \"That I may dwell in the house of the Lord all the days of my life.\" I did not begin to ask now, but even when beginning I began for the sake of the end; for the one who begins an art begins it for the sake of the end of the art. Those who have reached this point dwell there. \"Blessed are all who dwell in your house.\" The one who has the blessed life is in days; he does not come to be in nights. And even if he should ever come to be in night, but should begin to long for the life, he comes to be outside the night. \"That I may behold the delight of the Lord and visit his temple.\" Just as I dwell all the days in the house of God, so in all the days I behold the delight of the Lord and visit his temple. And the delight of the Lord is participation in him. And his temple is the state in which God is found, in which God dwells. Perfect virtue is the house of God. \"But Christ, as a son over his house, whose house we are,\" and: \"Do you not know that you are the temple of God?\" Except that if we call virtue and complete holiness a house, then secondarily also faithful men. For this reason they become a house, because they have virtue and holiness. Virtue is not called the house of God from those who participate in it, but because of virtue those who share in it are. And the end that is over all things is especially outlined. But since this does not come to be all at once, we call the ends before the end ends.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"εἰσὶν γὰρ καὶ τέλη πρὸ τέλους· \"πάσης συντελείας\n\nεἶδον πέρας\". \"ὅταν συντελέσῃ ἄνθρωπος, τότε ἄρχεται\". ὅταν οὖν συντελέσῃ, βλέπει πέρας τινὸς προκοπῆς· εἶτα ἀρχόμενος ζητεῖ ἄλλο ἰδεῖν τέλος, καὶ ἐπὶ πᾶσιν ἀπαντᾷ τὸ ἐπὶ πᾶσιν τέλος. λαβέ μοι αὐτὸ καὶ ἐπὶ κατασκευῆς πόλεως· ὁ βουλόμενος φιλοτίμως πολυτελῆ κατασκευάσαι πόλιν καί–τί πλέον εἰπεῖν ἔχω; –βασιλικήν, ἀπάρχεται τῆς οἰκοδομίας. ἄρχεται λατομεῖν λίθους. συντελεῖ πολλάκις τὴν λατόμησιν. ὅταν ἐκείνους εὐτρεπίσῃ τοὺς ὧν χρῄζει καὶ ὅσων χρῄζει, λοιπὸν ἄρχεται ζητεῖν τόπον, ὅπου ἐγείρῃ τὴν πόλιν. γίνεται \"ὁ θεὸς πάντα ἐν πᾶσιν\", οὐκ ἐν ἑκάστῳ πάντα, ἀλλ' \"ἐν πᾶσιν\". ἐν ᾧ μὲν οἰκτίρμων, ὅταν τις τοιοῦτος σπεύδῃ εἶναι, ἐν ᾧ δὲ ἀγαθὸς κριτής, ἐν ἄλλῳ δίκαιος, ἐν ἄλλῳ χαριστικός, ἐν ἄλλῳ ὡς διδάσκαλος ἐν μαθητῇ. καὶ ἐν πᾶσιν μὲν πάντα γίνεται τοῖς πλησιάσασιν αὐτοῦ, οὐκ ἐν ἑκάστῳ δὲ πάντα, ἀλλὰ ἢ ἓν ἢ δύο ἢ τρία χαρίσματα. καὶ ἵνα φανερὸν αὐτὸ ποιήσωμεν ἐπὶ τῶν χαρισμάτων, λαβὲ τοῦ πνεύματος· ὁ μὲν ἔχει λόγον σοφίας, ἄλλος λόγον γνώσεως, ἕτερος χάρισμα ἰαμάτων. ὅταν δέ τις τέλειος γένηται οὐκέτι \"ἀρραβῶνα πνεύματος\" ἔχων, ἀλλ' αὐτὸ τὸ πνεῦμα, ἐν ἑκάστῳ πάντα γίνεται. τέλειος ἔφορος γίνομαι καὶ ἐπίσκοπος τοῦ ναοῦ τοῦ θεοῦ οὐκ ἔχων ἄλλο πρὸ ὀφθαλμῶν τι ἢ αὐτὸ τοῦτο τὸν θεοῦ ναὸν ὁρῶν. ὅτι ἔκρυψέν με ἐν σκηνῇ αὐτοῦ ἐν ἡμέρᾳ κακῶν μου. διὰ τοῦτο \"μίαν ᾐτησάμην καὶ ταύτην ἐκζητήσω, ὅτι ἐν ἡμέρᾳ κακῶν μου ἔκρυψέν με ἐν σκηνῇ\". ἐλέγετο δὲ ἡ προκοπή. πολλῶν ἐπικειμένων κακῶν καὶ βλάψαι με βουλομένων ἔκρυψέν με.","english":"For there are also ends before the end: \"I have seen the limit of every completion.\" \"When a man has completed, then he begins.\" When, then, he has completed, he sees the limit of some progress; then, beginning, he seeks to see another end, and in all things he meets the end that is over all things. Take this for me also in the building of a city: the one who wishes ambitiously to build a costly city—and what more do I have to say?—a royal one, begins the building. He begins to quarry stones. Often he completes the quarrying. When he has prepared those stones of which he has need and as many as he needs, thereafter he begins to seek a place where he may raise up the city. \"God becomes all things in all things,\" not all things in each one, but \"in all.\" In one he is merciful, whenever someone hastens to be such; in another a good judge; in another righteous; in another gracious; in another as a teacher in a disciple. And in all who have drawn near to him he becomes all things, yet not all things in each one, but either one or two or three gifts. And that we may make this clear in the case of the gifts, take those of the Spirit: one has the word of wisdom, another the word of knowledge, another the gift of healings. But when someone becomes perfect, no longer having \"the earnest of the Spirit\" but the Spirit himself, he becomes all things in each one. I become a perfect overseer and bishop of the temple of God, having nothing else before my eyes than this very thing—seeing the temple of God. For he hid me in his tabernacle in the day of my evils. Therefore \"one thing I have asked and this I will seek, for in the day of my evils he hid me in his tabernacle.\" And progress was being spoken of. With many evils pressing upon me and wishing to harm me, he hid me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"λέγεται δέ ποτε καὶ τὸ σῶμα σκηνή· \"βρίθει\" γὰρ \"τὸ γεῶδες σκῆνος νοῦν πολυφρόντιδα\", καί· \"οἱ ὄντες ἐν τῷ σκήνει στενάζομεν\". πολλάκις μὲν ἐν τῇ σκηνῇ ἡμᾶς ὄντας ἔτι περικειμένους τὸ σῶμα κρύπτει ὥστε μὴ βλάπτεσθαι ὑπ' αὐτοῦ ὅταν, ὡς εἶπον ἔνπροσθεν, \"τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι\" περιφέρῃ τις καὶ ὑπωπιάζῃ τὸ σῶμα καὶ δουλαγωγῇ. ἐσκέπασέν με ἐν ἀποκρύφῳ τῆς σκηνῆς αὐτοῦ. τὸ γὰρ ἀπόκρυφον τῆς σκηνῆς αὐτοῦ οὔκ ἐστιν βλαπτικόν, ἀλλὰ σκεπαστήριον. τὸ δὲ πρόχειρον τῆς σκηνῆς τῆς ἤδη Εἰρημένης βλάπτει μᾶλλον. οὕτω εἰμὶ σῶμα περικείμενος ὡς οὐκ ὢν ἐν σώματι, καταπινομένου τοῦ θνητοῦ \"ὑπὸ τῆς ζωῆς\". τὸ καταπίνεσθαι καὶ καταπίνειν ἐν τῇ γραφῇ νίκην σημαίνει· \"ἐν ᾧ ἀνέστησαν, ἄρα ζῶντας ἂν κατέπιον ἡμᾶς\", ἀντὶ τοῦ \"ἐνίκησαν ἡμᾶς\". καί· \"κατεπόθη Ἰσραήλ, νῦν ἐγένετο ἐν τοῖς ἔθνεσιν ὡς σκεῦος ἄχρηστον\". \"πάντες\", φησίν, \"οἱ ἐσθίοντες αὐτὸν πλημμελήσουσιν\". κατα̣πίνει δὲ ὁ ἐσθίων. ἐν τῇ σκηνῇ \"ἐν ἀποκρύφῳ\" οὖν \"τῆς σκηνῆς αὐτοῦ ἔκρυψέν με\". δύναται καὶ ὁ ἐν σώματι γενόμενος ἐὰν τὸ αἴτιον καὶ τὸ μυστήριον, δι' ὃ γέγονεν ἐν αὐτῷ, νοήσῃ, ἐν τῷ ἀποκρύφῳ αὐτῆς κατακεκρύφθαι· εὐθέως γὰρ γνοὺς τὸ μυστήριον καὶ τὸ αἴτιον κακώσει ἑαυτὸν καὶ οὐ καταπίνεται. δυνατὸν δὲ καὶ περὶ τοῦ σωτῆρος ἢ πρὸς τὸν σωτῆρα εἰρῆσθαι τοῦτο. εἰ περὶ αὐτοῦ ὅτι· \"ἐν ἀποκρύφῳ τῆς σκηνῆς αὐτοῦ ἔκρυψέν με\"· ἔσχεν σκηνήν, ἐνηνθρώπησεν. ἔχει τι μυστήριον ἀποκεκρυμμένον ἡ κάθοδος τοῦ σωτῆρος. ὁ δυνάμενος οὖν μετὰ τὸ ἐσκηνωκέναι ἐν αὐτῷ τὸν γενόμενον σάρκα λόγον εἰπεῖν·","english":"At times the body is also called a tent; for \"the earthy tabernacle weighs down the mind that has many cares,\" and: \"we who are in this tabernacle groan.\" Often, while we are still in the tent, clothed with the body, it hides us so that we are not harmed by it, whenever, as I said before, one carries about \"the dying of Jesus in the body\" and buffets the body and brings it into subjection. \"You covered me in the secret place of his tent.\" For the secret place of his tent is not harmful but protective. But the exposed part of the tent already mentioned is rather harmful. Thus I am clothed with a body as one not in the body, the mortal being swallowed up \"by life.\" To be swallowed up and to swallow down signifies victory in Scripture: \"In the day when they rose up, surely they would have swallowed us alive,\" meaning \"they would have conquered us.\" And: \"Israel has been swallowed up, now he has become among the nations like a useless vessel.\" \"All,\" he says, \"who eat him shall offend.\" And the one who eats swallows down. In the tent, then, \"in the secret place of his tent he hid me.\" It is possible that also the one who has come to be in a body, if he understands the cause and the mystery for which he has come to be in it, has been hidden in its secret place; for immediately, having known the mystery and the cause, he will treat himself harshly and is not swallowed down. It is also possible that this was said about the Savior or addressed to the Savior. If it is about him, that \"in the secret place of his tent he hid me\": he had a tent, he became man. The descent of the Savior has a mystery hidden in it. The one, then, who is able, after the Word who became flesh has tabernacled in him, to say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"\"ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας\", ἐσκεπάσθη \"ἐν ἀποκρύφῳ τῆς σκηνῆς αὐτοῦ\". σκέπη αὐτοῦ γέγονεν τὸ νοῆσαι τὸ μυστήριον τῆς ἐπιδημίας τοῦ σωτῆρος. Ἰουδαῖοι γοῦν οὐκ ἐνόησαν καὶ ὅσοι τοιοῦτοι, καὶ οὐκ ἐσκεπάσθησαν \"ἐν τῷ ἀποκρύφῳ τῆς σκηνῆς αὐτοῦ\". δυνατὸν δὲ καὶ οὕτως κατὰ τὴν προτέραν ἀπόδοσιν τὸ ἀπόκρυφον τῆς σκηνῆς τὸ τέλος εἶναι· τούτου γὰρ ἕνεκα προκόπτουσιν, εἰ καὶ λανθάνει τοὺς προκόπτοντας· εἰ μὴ γάρ τις ἐπ' αὐτὸ φθάσῃ, ἰδεῖν αὐτὸ οὐ δύναται ὥς ἐστιν, ὀψόμενος τότε τὸν θεὸν \"καθώς ἐστιν\", ὅταν εἰς αὐτὸ τὸ πέρας ἔλθῃ τῆς μακαριότητος. ἐπερ· ἐθεασάμεθα ἤδη; –οὐ μὴν γιγνώσκομεν. \"ἐκ μέρους γιγνώσκομεν\". ἐπερ· τὸ γένος τῶν ἀνθρώπων ἐστὶν τὸ ταῦτα λέγον; οὐχ ὁ κυριακὸς\n\nἄνθρωπος ταῦτα λέγει, ἀλλὰ τὸ τῶν δικαίων γένος, τὸ τῶν ἁγίων ἄθροισμα· οὐδὲ γὰρ ὁ υἱὸς τοῦ θεοῦ ἐστιν κατὰ τὸν ἄνθρωπον λέγων· \"κύριος φωτισμός μου καὶ σωτήρ μου· τίνα φοβηθήσομαι\"; πολλάκις εἶπον, ὅτι τὰ λεγόμενα περὶ τῶν δικαίων ἀνδρῶν καὶ περὶ τοῦ ἀνθρώπου τοῦ κυριακοῦ κοινὰ λέγεται· κοινὰ δὲ οὐ κατὰ τὴν ἰσότητα· ἀσυνκρίτως γὰρ ὑπέρκειται καὶ ἐν τούτοις πάντας. κοινὰ λέγω αὐτὰ κατὰ τὴν μετουσίαν, ὡς κοινὴν λέγω τὴν ἰατρικὴν καὶ τοῦ τελειωθέντος καὶ ἀνενλιπῶς αὐτὴν ἔχοντος καὶ τῶν ἔτι προκοπτόντων. οὐ κατὰ ποσὸν λέγω κοινήν, ἀλλὰ κατὰ ποιόν. ὁ πορνεύων οὐ κρύπτεται, ἀλλ' ἔξω γίνεται τῆς σκηνῆς· οὐκ ἀπέχεται γὰρ \"τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες κατὰ τῆς ψυχῆς στρατεύονται\".","english":"We beheld his glory, glory as of the only-begotten from the Father, full of grace and truth\"; he was covered \"in the secret place of his tent.\" His covering became the understanding of the mystery of the Savior's visitation. At any rate, the Jews did not understand, nor did all who are like them, and they were not covered \"in the secret place of his tent.\" It is also possible, according to the earlier interpretation, that the secret place of the tent is the end; for it is for the sake of this that they make progress, even if it escapes those who are making progress; for unless one reaches it, one cannot see it as it is, since one will then see God \"as he is,\" when one comes to the very goal of blessedness. Question: Have we already beheld? — Indeed, we do not know. \"We know in part.\" Question: Is it the race of human beings that says these things? It is not the Lord's\n\nman who says these things, but the race of the righteous, the assembly of the saints; for it is not the Son of God, in his human aspect, who says: \"The Lord is my light and my Savior; whom shall I fear?\" I have often said that the things spoken about righteous men and about the Lord's man are spoken as common; but common not in equality; for he surpasses all in these things incomparably. I call them common in respect of participation, as I call medicine common both to the one who has been perfected and possesses it without deficiency and to those who are still making progress. I do not call it common in quantity, but in quality. The one who commits fornication is not hidden, but comes to be outside the tent; for he does not keep away from \"fleshly desires, which wage war against the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"ὁ δὲ προφανῶς πάντα κατὰ σάρκα ζῶν, ἀκολασταίνων, τρυφῶν, καὶ ὅλως τὰ ἡδέα προκρίνων τῶν ἐπιπόνων, κἂν ἀνάρεστα ὦσιν, ἐκεῖνος προφανῆν ἔχει τὴν σκηνὴν ἑαυτοῦ, προφανὲς ἔχει τὸ σῶμα, δῆλός ἐστιν ὅτι σῶμα περίκειται· ὁ γὰρ λέγων· \"ὑμεῖς δὲ οὐκ ἐςτὲ ἐν σαρκί\", διδάσκει ἔξω εἶναι τῶν παθημάτων τῆς σαρκός. ὁ δὲ ἔξω ὢν τῶν παθημάτων τῆς σαρκὸς ἐν τῇ σκηνῇ κρύπτεται. κατὰ ἄλλον λόγον τὸ τῆς σκηνῆς ἀπόκρυφον τὸ μὴ πᾶσιν γνώριμον. ἐν πέτρᾳ ὕψωσάς με. οὐ μέγα ἐστὶν τὸ ἐν αἰσθητῇ πέτρᾳ ὑψωθῆναι ὥστε καὶ χαριστηρίους ἀναπέμψαι αἴνους. πάντα τὰ ὑπὸ θεοῦ γινόμενα, ἐφ' οἷς εὐχαριστεῖν προσήκει, ἃ ὑμνεῖν δεῖ, οὐ πρόχειρά εἰσιν, οὐ δυνάμενα παντὶ ὑπάρξαι. πέτρα οὖν ἐστιν ὁ ἀρραγὴς τοῦ θεοῦ λόγος αὐτὸς οὗ ὁ περικύκλῳ γινόμενος οὐ βάλλεται. εἴρηται γοῦν καὶ ἐν ἄλλοις· \"κατεπόθησαν ἐχόμενα πέτρας οἱ κριταὶ\" ἢ \"οἱ κραταιοὶ αὐτῶν\". καὶ ἄρχοντες γοῦν ἔξω τῆς πέτρας ὄντες δοκοῦσιν ἰσχύειν καὶ κρατεῖν τῶν ἀβεβαίων. ὅταν δὲ ἐγγὺς τῇ πέτρᾳ γένωνται, εὐθέως ἡττῶνται. εἶπον δὲ καὶ χθές, ὅτι ἡ κατάποσις τὴν νίκην σημαίνει· \"ἐν τῷ ἐπαναστῆναι ἐφ' ἡμᾶς ἄρα ζῶντας ἂν κατέπιον ἡμᾶς\", καί· \"τοὺς καταπίνοντας τὸν Ἰσραὴλ ὅλῳ τῷ στόματι\". ὁ ἡττώμενος οὖν καταπίνεται, ὁ περιγινόμενος καταπίνει. ἔχεις γοῦν αἴνιγμά τι ἐν τῇ ἐξόδῳ γεγενημένον, Ἀαρὼν ῥίψας τὴν ῥάβδον αὐτοῦ κατ' ὑφήγησιν θεοῦ· καὶ γέγονεν δράκων. ἔριψαν καὶ οἱ ἐπαοιδοὶ τῶν Αἰγυπτίων ταῖς φαρμακείαις αὐτῶν· καὶ ἐγένοντο ἐκεῖναι ὄφεις· \"καὶ κατέπιεν ἡ ῥάβδος Ἀαρὼν τὰς ἐκείνων ῥάβδους\"·","english":"But the one who openly lives entirely according to the flesh, being dissolute, luxurious, and wholly preferring pleasant things to painful ones, even if they are base, that man has his tent manifest, he has his body manifest, and it is clear that he is clothed with a body. For the one who says, \"But you are not in the flesh,\" teaches that they are outside the passions of the flesh. And the one who is outside the passions of the flesh is hidden in the tent. In another sense, the hiddenness of the tent is that which is not known to all. You exalted me upon a rock. It is no great thing to be exalted upon a perceptible rock, so as to send up thanksgiving hymns. All things that come to be from God, for which it is fitting to give thanks, which one must hymn, are not readily available, nor can they belong to everyone. The rock, then, is the unbreakable word of God himself, the one who, when he comes to be round about it, is not struck down. For it has been said also elsewhere: \"The judges who clung to the rock were swallowed up,\" or \"their mighty ones.\" And indeed rulers who are outside the rock seem to have strength and to prevail over the unstable. But whenever they come near the rock, they are immediately defeated. And I said also yesterday that swallowing signifies victory: \"When they rose up against us, then they would have swallowed us alive,\" and, \"those who swallow Israel with their whole mouth.\" The one who is defeated, then, is swallowed; the one who prevails swallows. You have, at any rate, a certain riddle that occurred in Exodus: Aaron, having cast down his staff at God's direction, and it became a serpent. The magicians of the Egyptians also cast down theirs by their sorceries, and those became serpents; \"and Aaron's staff swallowed up their staffs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"τὸ γὰρ σκῆπτρον τῆς ἀληθείας, ὃ ὁ θεραπευτὴς τοῦ θεοῦ κατέχει, ῥιφὲν καὶ προταθὲν καταπίνει τὰς σοφιστείας τῶν Αἰγυπτίων, ὡς ἧτταν αὐτοὺς ὁμολογῆσαι λέγοντας· \"δάκτυλος θεοῦ ἐποίησεν τοῦτο\". ὥσπερ οὖν ἡ ῥάβδος ἡ Ἀαρὼν κατέπιεν τὰς ῥάβδους τῶν ἐπαοιδῶν, τουτέστιν ἐνίκησεν, καὶ ἔκρυψεν αὐτὰς καὶ τὸ μηδὲν αὐτὰς ἀπέδειξεν, οὕτω τῆς πέτρας, ἐν ᾗ ὁ εὐχόμενος εὐχαριστεῖ, οἱ συνεγγίσαντες κραταιοὶ τῶν ἐναντίων κατεπόθησαν ἐγγὺς τῆς πέτρας γενόμενοι ἢ οἱ κριταὶ αὐτῶν. οἱ πρεσβεύοντες τὰ τῶν ἑτεροδόξων τοὺς αἱρεθικοὺς λόγους δοκοῦντες ἰσχυροὺς κατασκευάζειν καὶ κραταιούς, ὅταν πλησιάσῃ αὐτοῖς ἡ πέτρα, ἡ ἀλήθεια, καταπίνονται καὶ τὸ μηδὲν ἀποδείκνυνται. καί· \"μὴ εἴποιεν· κατεπίομεν αὐτόν\", μὴ αὐχήσαιεν ὡς περιγενάμενοι καὶ νικήσαντές με. \"ἐν πέτρᾳ ὕψωσάς με\". ὁ ἑστηκότας τοὺς πόδας ἔχων ἐν ταύτῃ τῇ πέτρᾳ χαριστηρίους ἀναπέμπει αἴνους· \"ἔβαλεν εἰς τὸ στόμα μου ᾆσμα καινόν\". ὅταν στῶσιν οἱ πόδες ἐπὶ τὴν πέτραν καὶ κατευθυνθῶσιν τὰ διαβήματα τοῦ οὕτω βοηθουμένου, τότε ἐρεῖ· \"ἐνέβαλεν εἰς τὸ στόμα μου ᾆσμα καινόν\", ἐπινίκιον. ἐν τῇ πέτρᾳ οὖν ὁ ὑψούμενος ἐπινικίους πέμπει αἴνους ἠσφαλισμένας ἔχων ἑαυτοῦ τὰς διαβατικὰς ὁρμάς. καὶ νῦν ἰδοὺ ὕψωσεν κεφαλήν μου ἐπ' ἐκθρούς μου. ὁ λέγων \"καὶ νῦν\" δείκνυσιν ὅτι πολλάκις ὑψώθη ἡ κεφαλὴ αὐτοῦ ἐπ' ἐκθρούς. κεφαλὴν δὲ λέγει τὸν νοῦν, ὡς πολλάκις ἀποδέδεικται. περὶ αὐτοῦ γοῦν καὶ ἐν ἐκκλησιαστῇ λέγεται· \"τοῦ σοφοῦ οἱ ὀφθαλμοὶ ἐν κεφαλῇ αὐτοῦ\". διορατικὸν νοῦν ἔχει ὁ σοφός. \"καὶ νῦν\" οὖν \"ὕψωσεν τὴν κεφαλήν μου\".","english":"For the scepter of truth, which the servant of God holds, when it is cast down and set forth, swallows up the sophistries of the Egyptians, so that they confess defeat, saying: \"The finger of God did this.\" Just as, then, the rod of Aaron swallowed up the rods of the enchanters—that is, it conquered them, and hid them, and showed them to be nothing—so those who drew near to the rock, on which the one who prays gives thanks, the strong ones of the adversaries were swallowed up when they came near the rock, or their judges. Those who champion the heterodox, thinking to establish the heretical words as strong and mighty, when the rock, the truth, draws near to them, are swallowed up and shown to be nothing. And: \"Let them not say: We swallowed him up,\" let them not boast as though they had prevailed and conquered me. \"In the rock you exalted me.\" The one who has his feet standing on this rock sends up hymns of thanksgiving: \"He put a new song into my mouth.\" When the feet stand upon the rock and the steps of the one thus helped are made straight, then he will say: \"He put into my mouth a new song,\" a victory song. In the rock, then, the one who is exalted sends up victory hymns, having his onward impulses kept secure. And now behold, he has exalted my head above my enemies. The one who says \"and now\" shows that his head was often exalted above his enemies. And he calls the mind the head, as has often been demonstrated. At any rate, it is said of him also in Ecclesiastes: \"The eyes of the wise man are in his head.\" The wise man has a discerning mind. \"And now,\" then, \"he has exalted my head.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"καὶ ἀεὶ παλαίων καὶ περιγινόμενος τῶν ἐχθρῶν–διάφοροι δέ\n\nεἰσιν οἱ ἐπιτιθέμενοι ἐχθροί–λέγει ἐφ' ἑκάστης νίκης· \"καὶ νῦν ὕψωσεν τὴν κεφαλήν μου ἐπ' ἐχθρούς μου\". ἀνέστησάν τινες εἰς ἀκολασίαν προτρεπόμενοι, οἷον οἱ κατὰ Σωσάννης πρεσβύτεροι, κατὰ τοῦ Ἰωσὴφ ἀδελφοὶ καὶ αὐτὴ ἡ δόξασα ὕστερον δέσποινα αὐτοῦ γεγονέναι. χαριστηρίως ἅμα λέγων δείκνυσιν ὅτι οὐχ ἱδίᾳ δυνάμει ταῦτα τὰ κατορθώματα ἔσχεν, ἀλλὰ θεοῦ βοηθοῦντος. ἐκύκλωσα καὶ ἔθυσα ἐν τῇ σκηνῇ αὐτοῦ θυσίαν ἀλαλαγμοῦ. ὁ ἀλαλαγμὸς νίκην αἰνίττεται· βοὴ γάρ ἐστιν ἄσημος κατὰ πεπτωκότων πολεμίων. αὐτίκα γοῦν ὅτε τὴν Ἰεριχὼ περιεκύκλωσαν καὶ ταῖς κερατίναις ἐσάλπισαν καὶ ἠλάλαξαν, ἐπὶ τῷ ἀλαλαγμῷ αὐτῶν ἔπεσαν τὰ τείχη τῆς Ἰεριχώ. Ἰεριχὼ δὲ κατὰ ἀλληγορίαν ὁ περὶ γῆν ἐστιν τόπος, ἑρμηνευομένη σελήνη ὁ περὶ γῆς τόπος οὐ κατὰ τὴν αὔξησιν, ἀλλὰ κατὰ τὴν μείωσιν, ὡς ὁ ἄφρων· \"ἄφρων\" γὰρ \"ὡς σελήνη ἀλλοιοῦται\". ὅταν οὖν κυκλώσῃ τὴν σκηνὴν ἑαυτοῦ κατὰ πάσας τὰς ἀποδόσεις– ἐλέγετο σκηνὴ ἡ προκοπή. ὁ προκόπτων καὶ κατορθῶν γνησίως τὴν προκοπὴν κύκλῳ αὐτῆς γίνεται. καὶ πάλιν τὸ σῶμα σκηνὴ ἐλέγετο. ὅταν ὁ ἔσω ἄνθρωπος συντόνως ἐπιθῆται κατὰ τοῦ σώματος, κύκλῳ αὐτοῦ γίνεται καὶ νικᾷ. ὅταν τις τὴν σκηνήν, τὸ σῶμα τοῦ Ἰησοῦ, διὰ πίστεως κυκλώσῃ, νικητὴς ἀποδείκνυται. ᾄσω καὶ ψαλῶ τῷ κυρίῳ. ἐλέγετο ἡμῖν ἐν τοῖς προτέροις ψαλμοῖς, ὅτι τὸ ᾆσαι τὴν θεωρίαν σημαίνει, τὸ ἄνευ ὀργάνου ἀναπέμπειν τοὺς αἴνους καὶ τὰς ᾠδάς. ἐλέγετο τὸ ψάλλειν τὸ πρακτικῶς ἐξηχεῖν τὸ ἐπινίκιον μέλος. ἀμφότερα οὖν, φησίν, ὑπῆρκταί μοι, καὶ ψαλῶ καὶ ᾄσω.","english":"And always wrestling and prevailing over his enemies—for the enemies who attack are various—he says at each victory: \"And now he has lifted up my head above my enemies.\" Some rose up urging others to licentiousness, such as the elders against Susanna, the brothers against Joseph, and she who later seemed to have become his mistress. Speaking at the same time in thanksgiving, he shows that he did not obtain these successes by his own power, but by God's help. I encircled and offered in his tabernacle a sacrifice of shouting. The shout intimates victory; for it is an indistinct cry over fallen enemies. At any rate, when they encircled Jericho and sounded with the horns and shouted, at their shout the walls of Jericho fell. And Jericho, allegorically, is the place concerning the earth, interpreted as the moon—the place concerning the earth not in its waxing but in its waning, as the fool: for \"the fool is changed like the moon.\" When, then, he encircles his own tabernacle according to all the interpretations—the tabernacle was said to be progress. He who progresses and rightly accomplishes progress becomes a circle around it. And again the body was called a tabernacle. When the inner man intensely attacks the body, he becomes a circle around it and conquers. When one encircles the tabernacle, the body of Jesus, through faith, he is shown to be a conqueror. I will sing and I will psalm to the Lord. It was said to us in the earlier psalms that to sing signifies contemplation, the sending up of praises and songs without an instrument. To psalm was said to be the practical sounding forth of the victory song. Both, then, he says, have been supplied to me: I will psalm and I will sing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"ᾄσω θεωρῶν τὴν ἀλήθειαν. ὁ περὶ τῶν δογμάτων τῆς εὐσεβείας διαλαμβάνων καὶ ἐπιστημονικὴν καὶ σοφὴν αὐτῶν ἔχων θεωρίαν, ᾄδει. ὁ δὲ καὶ τὸ σῶμα ὡς ὄργανον, καὶ κίθαραν καὶ ψαλτήριον, διαλαμβάνων καὶ κρούων αὐτοῦ πάσας τὰς ὁρμὰς καὶ τὰς αἰσθήσεις οὔσας χορδάς, ἐνμελῶς δυνάμενος ψαλμὸν προενέγκασθαι, ἐκεῖνος ψάλλει. οὗτος οὖν ὁ ἅγιος ἐπαγγέλλεται τὰ δύο ποιῆσαι, τὸ ᾆσαι καὶ τὸ ψάλαι. ὁ ὑπωπιάζων τὸ σῶμα αὐτοῦ καὶ δουλαγω106 γῶν καὶ πράττων τὰς ἠθικὰς ἀρετάς, οἷον ὁ ἐλεημοσύνην ποιῶν, ὁ πραότητα κατορθῶν, ὁ ἐν ἀνδρείᾳ προαγόμενος, οὗτος ψάλλει. ὁ δὲ θεωρῶν ἕκαστον τῆς ἀληθείας μυστήριον καὶ διεξιέναι δυνάμενος σὺν ἐπιστήμῃ πᾶν δόγμα τῆς εὐσεβείας, οὗτος ᾄδει. ἐπερ· ἐν τῷ πεντήκοντα ὥσπερ ἐξομολόγησίν τινα ἐπὶ ἁμαρτίᾳ λαμβάνομεν; –προφανῶς ἐκεῖ κεῖται· \"ὅτε ἦλθεν Νάθαν\" καὶ ἤλεγξεν αὐτὸν περὶ τῆς τοῦ Οὐρίου. ἐξομολογήσεως ἦν ὁ καιρὸς καὶ ἐξομολογήσεως ἀναπέμπει τὸν ψαλμὸν ἐκεῖ. μετὰ τὸ βασιλεῦσαι καὶ εἰςελθεῖν πρὸς τὴν τοῦ Οὐρίου γέγονεν ὁ ψαλμὸς ἐκεῖνος. ὧδε δὲ \"πρὸ τοῦ χρισθῆναι\" ᾄδεται, ὥστε καὶ τῷ χρόνῳ καὶ τῇ πράξει διαφέρει οὗτος ἐκείνου. ἐπερ· πῶς οὖν ψάλλων; –ἀμετάπτωτος γάρ ἐστιν ἡ ἀρετή. οὐκ ᾖδεν καὶ ἔψαλλεν τῷ κυρίῳ ὁ Ἰούδας. οἱ παραδοθέντες \"τῷ σατανᾷ, ἵνα παιδευθῶσιν μὴ βλασφημεῖν\", οὐκ ᾖσαν σκηνήν τινα καὶ προκοπὴν τῆς πίστεως καὶ ἀρετῆς ἐσχηκότες. ὅμως δὲ σκόπει ὅτι οἱ διάφοροι ψαλμοὶ οὐ πάντως περὶ ἑνὸς καὶ τοῦ αὐτοῦ προσώπου λέγονται· τοῦτο γὰρ εἰρήκαμεν, ὅτι ποιοῦ εἰσιν πεποιωμένου κατὰ ἀρετὴν ἢ κακίαν.","english":"I will sing, contemplating the truth. The one who treats of the doctrines of piety and has a scientific and wise contemplation of them, sings. But the one who treats of the body as an instrument—both a lyre and a psaltery—and strikes all its impulses and senses, which are the strings, being able to bring forth a psalm melodiously, that one plays the psaltery. This holy man, then, promises to do two things: to sing and to play the psaltery. The one who buffets his body and enslaves it and practices the ethical virtues—for example, the one who gives alms, the one who achieves gentleness, the one who advances in courage—this one plays the psaltery. But the one who contemplates each mystery of the truth and is able to expound with knowledge every doctrine of piety, this one sings. Question: In the fiftieth psalm do we receive, as it were, a kind of confession for sin? —Clearly it is set there: \"when Nathan came\" and rebuked him concerning Uriah's wife. It was a time of confession, and it is a psalm of confession that he sends up there. That psalm came to be after he had become king and had gone in to Uriah's wife. But here it is sung \"before he was anointed,\" so that this psalm differs from that one both in time and in deed. Question: How, then, does he play the psaltery? —For virtue is unchangeable. Judas did not sing and play the psaltery to the Lord. Those handed over \"to Satan, that they might be taught not to blaspheme,\" had not obtained some tabernacle and progress of faith and virtue. Nevertheless, observe that the various psalms are not spoken altogether about one and the same person; for we have said this, that they belong to a person qualified according to virtue or vice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"οὐ ταὐτόν ἐστιν εἰπεῖν ὅτι ὁ ἄνθρωπος ἀναμάρτητός ἐστιν καὶ εἰπεῖν ὅτι ὁ δίκαιος ἄνθρωπος ἀναμάρτητός ἐστιν. ὁ δικαιοσύνην ἔχων οὐ δύναται ὑπαχθῆναι ἁμαρτίᾳ· πῶς γάρ, εἰ ἀσυνύπαρκτά εἰσιν τὰ ἐναντία; ὁ ἔχων κακὸν οὐ δύναται ἀγαθὸν ἔχειν, εἰ μὴ πρότερον ἐκκλίνῃ ἀπὸ τοῦ κακοῦ. εἰς ποιὸν βλέπε, μὴ εἰς τόνδε ἢ τόνδε· ὅταν γὰρ λέγω, ὅτι ὁ πιστὸς πάντα δύναται, οὐ τόνδε ἢ τόνδε λέγω, ἀλλὰ πάντα τὸν ἔχοντα πίστιν. κἄν ποτε γοῦν πιστὸς ὤν τις ἔχῃ τὸ πάντα δύνασθαι καὶ κατορθοῖν, μεταπέσῃ δὲ αὐτῷ τὰ τῆς πίστεως, οὐ λέγω ὅτι ὁ πιστὸς οὐ κατορθοῖ, ἀλλὰ ὅσδε οὐ κατορθοῖ. ἐπερ· ὁ μετὰ τοῦτον ψαλμὸς οὐ χρόνῳ πρότερον; –οἱ ψαλμοὶ οὐ τοιαύτην τάξιν ἀπαιτοῦνται οἵαν ζητεῖς σύ. ὁ ψαλμὸς ἐκεῖνος ὁ ἐλέγχων τὸν Σύρον τὸν Δωήλ. Σαοὺλ βασιλεὺς ἦν ἀκμὴν καὶ ἰσχύων γε\n\nπάνυ, ὡς τὸν Δαυὶδ διαβληθέντα φυγεῖν. μετὰ πολὺ δὲ γέγονεν τὰ πρὸς τὴν τοῦ Οὐρίου καὶ μετὰ πολὺ γέγονεν τὸ βασιλεῦσαι αὐτὸν πάντων μετὰ τὴν τελευταίαν χρῖσιν–αὕτη δὲ ἡ τρίτη ἦν–. μετὰ πολὺ δὲ γέγονεν τὰ κατὰ τὴν τοῦ Οὐρίου. οὔπω δὲ ἐβασιλεύκει ὅτε διέβαλεν αὐτὸν ὁ Δωὴλ ὡς λαβόντα ἄρτους καὶ τὴν ῥομφαίαν τοῦ Γολιάς. οὐχ οὕτως οὖν κατὰ τὴν τάξιν τῶν χρόνων ζητεῖται ἡ τάξις τῶν ψαλμῶν, ἀλλὰ κατὰ τὰ κατορθώματα, ἀλλὰ κατὰ τὰ πράγματα. ὁ πεντήκοντα ἀριθμὸς ἔχει τι ἐξαίρετον· καὶ διὰ τὰς ἀρετὰς αὐτοῦ αὐτῷ ἐπετέθη ὁ ψαλμὸς ὁ τῆς ἐξομολογήσεως. θεώρει γοῦν· κατὰ τὸν πεντήκοντα ἀριθμὸν ἡ μετάνοια ἐπιτελεῖται.","english":"It is not the same thing to say that the human being is sinless and to say that the righteous human being is sinless. The one who has righteousness cannot be brought under sin; for how could he, if opposites cannot coexist? The one who has evil cannot have good, unless he first turns away from evil. Look to a certain kind of person, not to this individual or that. For when I say that the faithful person can do all things, I do not mean this individual or that, but every person who has faith. And even if at some time someone who is faithful has the power to do all things and to succeed, but the things of his faith change, I do not say that the faithful person does not succeed, but that this particular person does not succeed. Moreover—is the psalm after this one not earlier in time?—the psalms are not required to have the kind of order that you seek. That psalm which convicts Doel the Syrian. Saul was still king and very much in strength, so that David, having been slandered, fled. But much later came the events concerning Uriah, and much later came his reigning over all after the final anointing—and this was the third. But much later came the events concerning Uriah. He had not yet become king when Doel slandered him as having taken the loaves and the sword of Goliath. So the order of the psalms is not sought according to the order of times, but according to the righteous deeds, but according to the events. The number fifty has something exceptional; and because of its virtues the psalm of confession was assigned to it. Consider, then: according to the number fifty, repentance is accomplished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"αὐτίκα γοῦν ὁ σωτὴρ γονγυζόντων τῶν Φαρισαίων περὶ τῆς γυναικὸς τῆς καθαρισθείσης ὑπ' αὐτοῦ καὶ ἐλθούσης πλῦναι τοὺς πόδας αὐτοῦ τοῖς ἰδίοις δάκρυσιν καὶ ταῖς ἰδίαις τριξὶν ἐκμάξαι, προτείνει· \"δύο χρεοφειλέται ἦσαν δανειστῇ ἑνί· ὁ εἷς ὤφειλεν δηνάρια πεντήκοντα, ὁ ἕτερος πεντακόσια\". καὶ θεώρει ὅτι ἀμφοτέρων τῶν μετανοούντων τὸν ἀριθμὸν ἐν πέντε διέταξεν· συγγένειαν γὰρ ἔχει πρὸς τὸν πεντήκοντα ὁ πεντακόσια· δεκαπλασιασθεὶς γὰρ ὁ πεντήκοντα γίνεται πεντακόσια. κατά τι οὖν τοιοῦτο μυστήριον τὸ περὶ τοῦ ἀριθμοῦ καὶ ὁ ψαλμὸς ὁ τῆς ἐξομολογήσεως ἐν τούτῳ τέτακται· ἐλέου γὰρ δηλωτικός ἐστιν ὁ ἀριθμός. ἀμέλει γοῦν καὶ πεντηκοστὴν εἰσπράττονται οἱ νικήσαντες πόλεμον. καὶ ὑπὲρ τῶν μὴ πολεμησάντων, ἀλλὰ φυλαξάντων τὰ σκεύη οἱ πολεμήσαντες καὶ περιγενάμενοι πεντηκοστὴν τιθέασιν. καὶ ὁ ἱερεὺς ἀρχόμενος τοῦ ἱερατεύειν ἀπὸ εἴκοσι καὶ πέντε ἐτῶν ἕως πεντήκοντα ἐτῶν μένει. μετὰ τὰ πεντήκοντα ἔτη οὐκέτι λειτουργεῖ, ἀλλὰ φυλάττει τὴν σκηνήν. δείκνυσιν δὲ ὁ λόγος ὅτι δεῖ πρῶτον κατορθῶσαι καὶ πάντα ἱερατικῶς ἐκτελέσαι καὶ ἱερέα τέλειον γενέσθαι ὥστε φθάσαι εἰς τὸν πεντήκοντα ἀριθμὸν καὶ τότε φυλάττειν τὰ ἐν τῇ σκηνῇ. διδάσκει δὲ ὁ λόγος ὅτι ἐν ταῖς προκοπαῖς ἔργων καὶ αὐξήσεως χρεία, ὅταν δὲ τελειωθῇ τις, φυλάττειν ὀφείλει ἃ κατώρθωσεν. ὥσπερ ὁ ὑγίειαν ἀναλαμβάνων ἐν τῷ ὑγιάζεσθαί ἐστιν, ἐν τῷ προςάγεσθαι αὐτῷ τὰ βοηθήματά ἐστιν. ὅταν δὲ τὴν ὑγίειαν ἑκτικῶς ἀπολάβῃ καὶ σκηνὴν βεβαίαν, λοιπὸν προσάγει ἑαυτῷ φυλακτικὰ τῆς ὑγείας, οὐ τὰ ἀναλαμβάνειν ποιοῦντα τὴν ὑγίειαν, ἀλλὰ φυλακτικά.","english":"For instance, when the Pharisees were murmuring about the woman who had been cleansed by him and who came to wash his feet with her own tears and to wipe them with her own hair, the Savior sets before them: \"Two debtors there were to one creditor; the one owed fifty denarii, the other five hundred.\" And observe that he arranged the number of both who repented in fives; for five hundred has a kinship with fifty, since fifty multiplied tenfold becomes five hundred. In accordance with some such mystery concerning the number, the psalm of confession has also been placed in this position; for the number is indicative of mercy. Indeed, at any rate, those who have won a war exact a fiftieth. And for the sake of those who did not fight but guarded the equipment, those who fought and prevailed set aside a fiftieth. And the priest, when he begins to serve as priest, remains from twenty-five years old until fifty years old. After fifty years he no longer performs the liturgy, but guards the tabernacle. And the account shows that one must first set things right and perform all things in a priestly manner and become a perfect priest, so as to reach the number fifty, and then guard the things in the tabernacle. And the account teaches that in one's advances there is need of works and of growth, but when someone has been perfected, he ought to guard what he has set right. Just as one who is recovering health is in the process of being made healthy, and is in the process of applying the remedies to himself. But when he has acquired health as a settled state and a firm tabernacle, thereafter he applies to himself things that guard health—not the things that produce the recovery of health, but things that guard it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"διὰ τοῦτο καὶ τὸν Ἀδὰμ ὁ θεὸς ἐν τῷ παραδείσῳ τέθεικεν \"ἐργάζεσθαι καὶ φυλάττειν αὐτόν\". ἐργάζεσθαι δέ, ἵνα καρποφορήσῃ, ἵνα καρποὺς τελείους ἀγάγῃ, φυλάττειν δὲ λοιπὸν τὰ φυτὰ τὰ καρποφορήσαντα. ὥσπερ τὸ ἐργάζεσθαι καὶ φυλάττειν τὰ δύο δηλοῖ–ἐργάζεσθαι δὲ τὸ ἐνεργεῖν τὰ τῆς ἀρετῆς, τὰ τῆς γνώσεως τῆς ἀληθείας, φυλάττειν δὲ τετελειωμένα–, οὕτω καὶ ὁ ἱερεὺς ὅσον ἀπολείπεται τοῦ πεντήκοντα ἀριθμοῦ, ἐν τῷ ἱερατεύειν ἐστίν. ὅταν δὲ πληρώσῃ τοῦτον καὶ ἀποδειχθῇ τέλειος, τὸ τηνικάδε φυλάττει λοιπὸν τὰ ἐν τῇ σκηνῇ. οὐκέτι αὐτὸς ἐργάζεται, ἀλλὰ ἄλλων ἐργαζομένων αὐτὸς τὰς ἀπαρχὰς δέχεται, τὰς δεκάτας λαμβάνει. ἐστὶν δὲ ὁ ἀριθμὸς οὗτος δευτέρου τετραγώνου ἀριθμοῦ ἀρχή. τετράγωνός ἐστιν ὁ ἰσάκις μετρούμενος, δὶς δύο, τρὶς τρεῖς. οὗτος οὖν ἑπτάι ἑπτά ἐστιν· καὶ λοιπὸν ἡ προσθήκη τῆς μονάδος ἀρχὴν ἄλλου καταβάλλεται ἑβδομηντάι ἑπτά. διὰ τοῦτο καὶ περὶ τῆς μετανοίας ὁ σωτὴρ ὑπὸ τοῦ Πέτρου ἐρωτώμενος· \"ποσάχις ἁμαρτάνει; λέγει ἕως ἑπτά\"; λέγει· \"οὐ λέγω σοι ἕως ἑπτὰ μόνον, ἀλλὰ καὶ ἑβδομηκοντάκις ἑπτά\". τετράγωνός ἐστιν ὁ ἑπτάι ἑπτά. οὗτος δὲ πλευρὰς ἔχει ἁγίας· ἡ γὰρ ἑβδομὰς πολλάκις ἡμῖν ἀποδέδεικται ὅτι πάντοθέν ἐστιν εὐλογημένη· \"εὐλόγησεν\" γὰρ \"ὁ θεὸς τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν\", καί· \"οἱ ὀφθαλμοὶ κυρίου οἱ ἐπιβλέποντες πᾶσαν τὴν γῆν ἑπτά εἰσιν\". οὐχ ὅτι ἑπτὰ οὕτω λέγω τρεῖς καὶ τέτταρες, ἀλλὰ πληρεστάτη ἐστὶν ἐφόρασις αὐτοῦ καὶ ἐπίβλεψις. οὕτω γοῦν καὶ ἐν τῇ ἑορτῇ τῶν ἑβδομάδων ἡ πεντηκοστὴ ἄγεται ἡ κατὰ τὴν παλαιὰν διαθήκην καὶ τὴν νέαν·","english":"Therefore God also placed Adam in paradise \"to work and to guard it.\" To work, so that he might bear fruit, so that he might bring forth perfect fruits; and to guard, thereafter, the plants that had borne fruit. Just as \"to work\" and \"to guard\" indicate two things—to work meaning to be active in the things of virtue, the things of the knowledge of truth, and to guard meaning things brought to perfection—so also the priest, as far as he falls short of the number fifty, is in the act of exercising the priesthood. But when he has fulfilled it and has been shown to be perfect, at that point he thereafter guards the things in the tabernacle. No longer does he himself work, but while others work, he himself receives the firstfruits, he takes the tithes. And this number is the beginning of a second square number. A square is that which is measured by equal sides, twice two, thrice three. This, then, is seven times seven; and thereafter the addition of the unit lays down the beginning of another, seventy-seven. For this reason also the Savior, when asked by Peter about repentance—\"How many times does he sin? Do you say, up to seven?\"—says: \"I do not say to you up to seven only, but also seventy times seven.\" Seven times seven is a square. And this has holy sides; for the hebdomad has often been shown by us to be blessed in every respect: \"For God blessed the seventh day and sanctified it,\" and: \"The eyes of the Lord that look upon all the earth are seven.\" Not that I say seven in this way as three and four, but his oversight and looking upon all things is most complete. In this way, then, also at the feast of weeks the Pentecost is celebrated, both according to the old covenant and the new.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"ἔχεις γὰρ ἐν ταῖς πράξεσιν τῶν ἀποστόλων ὅτι· \"ἐν τῷ συνπληροῦσθαι τὴν πεντηκοστὴν\" ἡ δόσις τοῦ ἁγίου\n\nπνεύματος δέδοται, τὰ διάφορα χαρίσματα τοῦ πνεύματος ἐπιμετρήθη· ἔδει γὰρ ὑπερβεβηκέναι τὸν ἑπτὰ ἑπτὰ ἀριθμὸν καὶ ἀρχὴν λαβεῖν ἄλλου τοιούτου ἀριθμοῦ καὶ οὕτω τελειωθῆναι. ὁ πεντήκοντα οὖν ἐπὶ πολλῶν παραλαμβάνεται μεγάλων. ὁ ἕβδομος μὴν πάλιν τέλειός ἐστιν. ἡ σκηνοποιία οὖν ἐν τῷ ἑβδόμῳ μηνὶ γίνεται κατ' Ἑβραίους. πάλιν ἓξ ἔτη ἐσπείρετο ἡ γῆ, τῷ δὲ ἑβδόμῳ ἔτει ἄσπορος. ἔμενεν τοῖς πτωχοῖς φυλαττόμενος ὁ ἐνιαυτὸς ἐκεῖνος. κἀκεῖ οὖν πάλιν, εἰ διὰ ἑπτὰ ἐτῶν ἄγεταί τις πανήγυρις, πάλιν ἑβδομαδικός ἐστιν ὁ ἐνιαυτὸς ἐκεῖνος. ἑπτὰ ἑπτὰ ἄγεται δὲ καὶ κατὰ τὸν λεγόμενον παρὰ Ἑβραίοις Ἰωβηλαῖον. ὁ Ἰωβηλαῖος πεντηκοστός ἐστιν ἐνιαυτός. διὰ πεντήκοντα ἐτῶν ἐπετελεῖτό τινα πανηγυρικά. πλεῖον δὲ εἶχεν οὗτος ὁ ἐνιαυτὸς τῶν ἄλλων ἐνιαυτῶν. ἐλέγομεν εἶναι καὶ ἑβδόμους ἐνιαυτοὺς καὶ ἑβδόμους μῆνας. ἐν τῷ πεντηκοστῷ ἐνιαυτῷ τῷ καλουμένῳ Ἰωβηλαίῳ καὶ χρ̣εοκοπία ἐγί νετο τῶν χρεῶν. ἐχαρίζοντο οἱ δανεισταὶ ὑπὸ τοῦ νόμου εἰς τοῦτο ἀγόμενοι, ἐχρεοκόπουν κατὰ τὴν δύναμιν, καὶ οὐδὲ τόκους εἰσεπράττετο. καὶ ἄλλο· αἱ οἰκίαι αἱ ἀποδεδομέναι καὶ οἱ ἀγροὶ λυτρωτοὶ ἐγίνοντο τῷ πεντηκοστῷ ἐνιαυτῷ. εἰ εἶχεν ὁ πωλήσας δοῦναι τὸ τίμημα, ἀπεκαθίστατο αὐτῷ ἡ κτῆσις ἑαυτοῦ ἣν εἶχεν πρότερον. ᾐνίττετο δὲ ὁ λόγος τοῦτο, ὅτι καὶ ἐάν τις τὴν πολιτείαν ἑαυτοῦ ἐκποιήσηται–πολλάκις δὲ ἡ πολιτεία οἰκία εἴρηται, ὡς τό· \"ἐὰν ποιήσῃ τοὺς Ἰησοῦ λόγους ὁ ἀκούσας αὐτούς, οἰκοδομεῖ τὴν οἰκίαν ἑαυτοῦ\". καὶ πάλιν·","english":"For you have in the Acts of the Apostles that \"when Pentecost was being fulfilled\" the gift of the Holy Spirit was given, the various charisms of the Spirit were apportioned; for it was necessary that the seven-times-seven number be surpassed and that another such number take its beginning and thus be completed. The fifty, then, is taken up in many great matters. The seventh month again is perfect. The Feast of Tabernacles, then, takes place in the seventh month according to the Hebrews. Again, for six years the land was sown, but in the seventh year it was unsown. That year remained kept for the poor. And there again, if a festival is held every seven years, that year too is again hebdomadic. Seven times seven is also observed according to what is called among the Hebrews the Jubilee. The Jubilee is the fiftieth year. Every fifty years certain festal celebrations were completed. And this year had more than the other years. We were saying that there are both seventh years and seventh months. In the fiftieth year, called the Jubilee, there was also a cancellation of debts. The lenders granted favors, led to this by the law; they cancelled debts according to their ability, and he did not even exact interest. And another thing: houses that had been sold and fields became redeemable in the fiftieth year. If the seller had the means to give the price, his own possession that he had before was restored to him. And the word hinted at this, that even if someone should alienate his own manner of life—and often the manner of life has been called a house, as in: \"if the one who hears the words of Jesus does them, he builds his own house.\" And again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"\"ἐπεὶ ἐφοβοῦντο αἱ μαῖαι τὸν θεόν, ἐποίησαν ἑαυταῖς οἰκίας\". ἄρα περὶ μόνων γυναικῶν μαιουμένων ταῦτα γέγραπται προηγουμένως· οὐκ εἶχαν γὰρ οἰκίαν καὶ πρότερον. διὰ τὸν φόβον τοῦ θεοῦ οἰκοδόμησαν οἰκίας ταύτας, τὰς πολιτείας τὰς ὀρθάς, τὰς σὺν φόβῳ θεοῦ κατορθουμένας. ἡ οἰκία ἤδη πεφανέρωται. καὶ τὸν ἀγρόν τις δὲ ἐκεῖνον, ὃν πρότερον εἶχεν καὶ ἠμέλησεν περὶ τὴν ἐπιμέλειαν αὐτοῦ, ἀναλαμβάνει ὥστε σπεῖραι πάλιν αὐτοῦ τὸ καλὸν σπέρμα, σπεῖραι εἰς δικαιοσύνην, τρυγῆσαι εἰς καρπὸν ζωῆς, γενήματα δικαιοσύνης συναγαγεῖν ἀπ' αὐτοῦ. μηδέποτε οὖν εἰς τὰς ἐπιγραφὰς τῶν ψαλμῶν σκόπει. οὗτος οὖν \"πρὸ τοῦ χρισθῆναί\" ἐστιν. ἐὰν ζητῇς τὴν ἐπιγραφήν, ἔδει μᾶλλον τοῦτον μὴ εἰκοστὸν ἑκτὸν εἶναι. ἔτι μὴν ὁ Ἀβεσσαλὼν ἐπέθετο τῷ πατρὶ μετὰ τὰ κατὰ τὴν τοῦ Οὐρίου· ὅσον ἧκεν εἰς τάξιν ἀριθμῶν, μετὰ τὸν πεντηκοστόν· καὶ τρίτος ἐπιγράφεται ὁ ψαλμὸς ἐκεῖνος. εἰς τὰς δυνάμεις τῶν ἀριθμῶν σκοποῦμεν καὶ οὕτω τὴν τάξιν τῶν νοημάτων ἐκλαμβάνομεν, οὐχ ἁπλῶς εἰς τοὺς ἀριθμούς. ἐρώτησέν μέ τις τὸ \"πᾶσα σοφία παρὰ κυρίου\", καὶ ἔλεγον ὅτι ἐὰν λέγῃ \"πᾶσα σοφία\", πᾶσαν τὴν κατ' εἶδος λέγει, ἐὰν δὲ λέγῃ \"πᾶσα ἡ σοφία\", μίαν ὅλην λέγει. ὡς καὶ ἐὰν λέγωμεν \"πᾶσα ἡ πόλις\", μίαν λέγομεν ὅλην, ὅταν δέ· \"πᾶσα πόλις κατὰ νόμον διοικεῖται\", οὐ μίαν λέγομεν, ἀλλὰ πάσας τὰς πόλεις. καὶ οἱ ἀριθμοὶ οὖν ἐν τοῖς πράγμασιν κεῖνται οὐ πρὸς ἄλλου τεθέντες ἢ ὑπὸ τοῦ θεοῦ. πάντα δὲ ἐν σοφίᾳ ποιήσας καὶ τοὺς ἀριθμοὺς ἐν σοφίᾳ ἐποίησεν. ἐπεί, εἰπέ μοι, τὸ ἐν τῷ Ἰσαίᾳ πότε δοκεῖς πληροῦσθαι;","english":"Because the midwives feared God, they made houses for themselves.\" Are these things written primarily about women acting as midwives only? For they did not have a house before. Because of the fear of God they built these houses for themselves—the right ways of life, the ones set right with the fear of God. The house has now been made manifest. And one also takes up again that field which he previously had and neglected as regards its cultivation, so as to sow again in it the good seed, to sow for righteousness, to harvest for the fruit of life, to gather from it the produce of righteousness. Never, then, look to the inscriptions of the psalms. This one, then, is \"before being anointed.\" If you seek the inscription, it would have been necessary rather that this one not be the twenty-sixth. Moreover, Absalom plotted against his father after the events concerning Uriah; as far as it comes to the order of numbers, it is after the fiftieth; and that psalm is inscribed as the third. We look to the powers of the numbers and thus interpret the order of the meanings, not simply to the numbers. Someone asked me about \"All wisdom is from the Lord,\" and I said that if he says \"all wisdom,\" he means all wisdom according to kind, but if he says \"all the wisdom,\" he means one whole. As also if we say \"all the city,\" we mean one whole, but when \"every city is administered according to law,\" we do not mean one, but all the cities. And so the numbers lie in the things themselves, having been established not by anyone else than by God. And having made all things in wisdom, he also made the numbers in wisdom. Since—tell me—when do you think what is in Isaiah is fulfilled?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"\"καὶ ἔσται\", λέγει, \"μετὰ ἑβδομήκοντα ἔτη ἀποκαταστήσεται Τύρος εἰς τὸ ἀρχαῖον\", ἀπὸ πότε τῶν ἑβδομήκοντα ἐτῶν ἀριθμουμένων; οὐδὲ ὧδε, ἵνα κατὰ τὴν ἱστορίαν λαμβάνω109 μεν, ἀλλὰ ἑβδομήκοντα περιόδους τοῦ ἡλίου τῆς δικαιοσύνης ἐνιαυτοὺς ἑβδομήκοντα· περιοδεύει γὰρ ὁ ἥλιος τὰς ψυχὰς φωτίζων καὶ τὰ δόγματα τῆς ἀληθείας φανερῶν καὶ ἐκπέμπων τὰς ἀκτῖνας. ὅταν οὖν τις τελειωθῇ καὶ καταπαύσῃ τῆς προκοπῆς εἰς τὸ τέλος ἀφιγμένος, τότε συνέστη αὐτῷ τὰ ἑβδομήκοντα ἔτη. ὡς πρὸς τὸ ῥητὸν τὸ προκείμενον οὐκ οἰκεία ἡ παρέκβασις, ὡς δὲ πρὸς ἐρώτησιν ἀναγκαία. εἰσάκουσον, κύριε, τῆς φωνῆς μου, ἧς ἐκέκραξα. φωνὴν ἔκραξα πρὸς σὲ αἰτούμενος, ἃ καλόν μοι ὑπαρχθῆναι. καὶ τὸ δὴ παράδοξον· εὐχῆς εὐχὴν ἀναπέμπει· ὁ γὰρ παρακαλῶν τινα τὴν φθάσασαν εἰσακουσθῆναι αὐτοῦ εὐχήν, εὐχὴν ἀντὶ εὐχῆς\n\nπροτείνει. εὐχόμενος ἐβόησα πρὸς σὲ πάλιν ἀπιών, ἵνα εἰσακούσῃς ταύτης τῆς φωνῆς, ἧς πρὸς σὲ ἐκέκραξα. οὐ πᾶς γὰρ ὁ κράζων κατὰ τὸν ἔσω ἄνθρωπον πρὸς θεὸν κράζει, ἀλλὰ ὁ τὰ τοῦ θεοῦ λέγων, ὁ αἴτησιν πρὸς αὐτὸν προσάγων. κράζουσιν καὶ Σοδομ̣ῖται, ἀλλ' οὐ πρὸς τὸν θεόν· \"κραυγὴ Σοδόμων καὶ Γομόρρων πεπλήθυνται καὶ αἱ ἁμαρτίαι αὐτῶν μεγάλαι σφόδρα\". καὶ περὶ Νινευιτῶν λέγεται ὅτι· \"ἀνέβη ἡ κραυγὴ τῆς κακίας αὐτῶν\", τὸ πλῆθος τῆς κακίας. καὶ ἐν τῷ Ἰσαίᾳ· \"ἔμεινα τοῦ ποιῆσαι δικαιοσύνην, ἐποίησεν δὲ κραυγήν\". ἐπίτασις οὖν κακίας ἐστὶν ἡ κραυγὴ Σοδομιτῶν. κράζει δὲ πρὸς θεὸν ὁ εὐχόμενος ὅταν ἐπιτεταμένην φωνήν, ὅταν περὶ μεγάλων εὔχηται, οὐ περὶ εὐτελῶν καὶ εὐκαταφρονήτων, ὁ αἰτούμενος ἵνα δοθῇ αὐτῷ ἀγαθά.","english":"And it shall be,\" he says, \"after seventy years Tyre shall be restored to its ancient state.\" From when are the seventy years counted? Not even here should we take it according to the historical sense, but the seventy circuits of the sun of righteousness are seventy years; for the sun goes around enlightening souls and making manifest the doctrines of truth and sending forth its rays. When, then, someone has been perfected and has ceased from progress, having arrived at the end, then the seventy years are completed for him. As regards the literal wording, the digression is not appropriate to the subject at hand, but as regards the question it is necessary. Hear, O Lord, the voice of my cry. I cried out a voice to you, asking for the things that it is good for me to obtain. And here is the paradoxical thing: he sends up a prayer for a prayer; for the one who entreats someone that his earlier prayer be heard, offers a prayer in place of a prayer. Praying, I cried out to you again as I go, so that you may hear this voice, which I cried out to you. For not everyone who cries out according to the inner man cries out to God, but the one who speaks the things of God, the one who brings a petition to him. The Sodomites also cry out, but not to God: \"The cry of Sodom and Gomorrah has multiplied, and their sins are exceedingly great.\" And concerning the Ninevites it is said: \"The cry of their wickedness has gone up,\" that is, the abundance of wickedness. And in Isaiah: \"I waited for him to do righteousness, but he did a cry.\" The cry of the Sodomites, then, is an intensification of wickedness. But the one who prays cries out to God when his voice is intensified, when he prays for great things, not for trivial and contemptible things, asking that good things be given to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"τὰ δὲ ἀγαθὰ ἑρμήνευσεν ὁ ἕτερος εὐαγγελιστὴς τὸ ἅγιον πνεῦμα· τὸν αὐτὸν γὰρ τόπον γράφοντες ὁ μὲν Μαθαῖος λέγει· \"δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν\", ὁ Λουκᾶς· \"δώσει πνεῦμα ἅγιον\". τὸ πνεῦμα δὲ ἓν ὂν κατὰ τὰ διάφορα αὐτοῦ χαρίσματα πλῆθος ἀγαθῶν ἐστιν· ὁ γὰρ τὸ ἅγιον πνεῦμα ἔχων ἔχει τὰ χαρίσματα τοῦ πνεύματος ἀγαθὰ ὄντα πλείονα. καὶ τῇ μὲν οὐσίᾳ ἕν ἐστιν, ταῖς δὲ ἐπινοίαις πολλὰ ἀγαθά. ὡς καὶ ὁ θεὸς εἷς ἐστιν κατ' οὐσίαν. λέγεται δὲ καὶ κατὰ διαφόρους ἐπινοίας πολλά· ἀγαθός, ἄτρεπτος, ἀναλλοίωτος, πηγή, φῶς· καὶ πάλιν ὁ σωτὴρ ὡσαύτως εἷς ὢν κατ' ὑποκείμενον λέγεται ζωή, ἀλήθεια. \"αἰτεῖτε\", φησίν, \"τὰ μεγάλα, καὶ τὰ μικρὰ ὑμῖν προστεθήσεται\". ὥστε ὁ μικρὰ αἰτούμενος λέγει μὲν πρὸς θεόν, οὐκ ἐπιτεταμένην δὲ φωνήν. \"αἰτεῖτε\", φησίν, \"τὰ ἐπουράνια, καὶ τὰ ἐπίγεια ὑμῖν προστεθήσεται\". ὁ περὶ τῶν αἰσθητῶν οὖν προηγουμένως εὐχὴν ἀναπέμπων οὐ κράζει πρὸς τὸν θεόν· ἠρέμα πρὸς αὐτὸν λέγει. ὁ δὲ αἰτούμενος ἐκεῖνα ἀληθῶς μεγάλα καὶ ἐπουράνια καὶ θεοποιοῦντα κράζει πρὸς θεόν. ἡ νόησις δέ ἐστιν ἡ κραυγή. 7–8 ἐλέησόν με καὶ εἰσάκουσόν μου, σοὶ εἶπεν ἡ καρδία μου. ὁ νοῦς μου σοὶ εἶπεν· τὸν ἔλεον παρὰ σοῦ αἰτῶ. ἡ καρδία μου τὸν ἔλεον παρὰ σοῦ προσδοκᾷ καὶ λέγει σοὶ ὅτι \"ἐπάκουσόν μου\". ταῦτα ἀντιστρέφει πρὸς ἑαυτά· ὁ ἐλεώμενος ὑπὸ θεοῦ εἰσακούεται καὶ ὁ εἰσακουόμενος ἐλεᾶται. οὐκ ἔστιν οὖν θάτερον πρὸ θατέρου εἰπεῖν. προηγεῖται δὲ τοῦ ἐλεῆσαι τὸ εἰσακοῦσαι. οὐ πάντως δὲ χρόνῳ πρότερον. καὶ ὥσπερ οὐκ ἔστιν ἐπιφάνειαν πρὸ χρώματος εἰπεῖν οὐδὲ χρῶμα πρὸ ἐπιφανείας.","english":"But the other evangelist interpreted the good things as the Holy Spirit. For writing the same passage, Matthew says, \"He will give good things to those who ask him,\" while Luke says, \"He will give the Holy Spirit.\" And the Spirit, being one, is a multitude of good things according to his various gifts; for the one who has the Holy Spirit has the gifts of the Spirit, which are many good things. And in essence he is one, but in his conceptions many good things—just as God is one in essence, yet is spoken of as many according to different conceptions: good, immutable, unchangeable, source, light. And again the Savior, being likewise one in subject, is called life, truth. \"Ask,\" he says, \"for the great things, and the small things will be added to you.\" So the one who asks for small things speaks to God, but not with a strained voice. \"Ask,\" he says, \"for the heavenly things, and the earthly things will be added to you.\" Therefore the one who sends up prayer primarily concerning perceptible things does not cry out to God; he speaks to him gently. But the one who asks for those things that are truly great and heavenly and that make one divine cries out to God. And the cry is the understanding. 7–8 Have mercy on me and hear me; my heart has spoken to you. My mind has spoken to you: I ask mercy from you. My heart expects mercy from you and says to you, \"Hear me.\" These things reciprocate with one another: the one who is shown mercy by God is heard, and the one who is heard is shown mercy. So it is not possible to say that one is before the other. But being heard precedes being shown mercy—not, however, in every case prior in time. And just as it is not possible to speak of appearance before color, nor color before appearance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"εἰ ἔστιν χρῶμα, ἔστιν ἐπιφάνεια. εἰ ἔστιν ἐπιφάνεια, κέχρωσται. προεπινοεῖται ἡ ἐπιφάνεια. δεῖ ἐπιφάνειαν εἶναι, ἵν' οὕτω χρῶμα. τὸ δὲ \"δεῖ\" οὐ κατὰ χρόνον λαμβάνω, ἀλλὰ κατὰ νόησιν. \"σοὶ εἶπεν ἡ καρδία μου\". πρόσωπα σημαίνει. κατὰ πᾶν ῥῆμα τὰ τρία πρόσωπα σημαίνεται, τὸ λέγον, καὶ πρὸς ὃ λέγει, καὶ περὶ οὗ λέγει. πρόσωπον οὖν ἐστιν τοῦ εὐχομένου τὸ νῦν ἀπαγγέλλον. ἀπαγγέλλει δὲ τὴν δέησιν οὐκ ἄλλῳ ἢ τῷ θεῷ. ἐξεζήτησα τὸ πρόσωπόν σου. ἡ καρδία μου ἡ λέγουσα· \"ἐλέησον καὶ εἰσάκουσόν μου\". οὐ νῦν πρότερον ἐζήτησά. σου τὸ πρόσωπον, οὐ νῦν μόνον παρεκάλεσα τό· \"ἐπίφανον τὸ πρόσωπόν σου καὶ σωθησόμεθα\". ἐπιτεταμένην δὲ ζήτησιν σημαίνει, εἰ ἐξεζήτησα. τὸ πρόσωπόν σου, κύριε, ζητήσω. ἡ καρδία μου τὸ πρόσωπόν σου, κύριε, ζητήσει. εἰ καὶ \"ἐξεζήτησα\" καὶ ἔσχον αὐτὸ καταλάμπον με, ἀλλ' οὐ παύομαι μέχρι τούτου. πάλιν ἐκζητῶ αὐτό. μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπ' ἐμοῦ. ὁ ὀφθαλμὸς ὁ ὑγιαίνων καὶ σῴζων τὴν ὁρατικὴν ἀρετήν, ὅτε πάρεστιν φῶς ἐστιν, πόθον αὐτοῦ ἔχει, οὐ κορέννυται αὐτοῦ ποτε· ἀκόρεστον γὰρ τοῖς ὀφθαλμοῖς ἐστιν τὸ φῶς· \"γλυκύ ἐστιν ὀφθαλμοῖς\", ὡς ὁ ἐκκλησιαστὴς λέγει. οὐδεὶς δὲ τοῦ γλυκέος κόρον λαμβάνει. ἔστιν γλυκέα τὰ τίκτοντα κόρον, οἷον ἡ ἐκ μέλιτος γλυκύτης. ἡ δὲ ἐκ τοῦ φωτὸς οὐκ ἔχει κό ρον, μάλιστα, ὅταν ἔχῃ τὴν οἰκείαν ἀρετὴν ἡ ὄψις. λοιπὸν ἀπὸ τῶν αἰσθητῶν ἐπὶ τὰ νοητά· ὁ τοῦ ἔσω ἀνθρώπου ὀφθαλμὸς ἢ οἱ ὀφθαλμοὶ οὐδέποτε κορέννυνται οὐδὲ κόρον λαμβάνουσιν τοῦ προσώπου τοῦ θεοῦ· ἐπιφαινόμενον γὰρ ἀεὶ φωτίζει καὶ αὐξάνει καὶ τὸν πόθον. \"ἐσημειώθη\" γοῦν \"ἐφ'","english":"If there is color, there is appearance. If there is appearance, it has been colored. Appearance is conceived beforehand. It must be an appearance, in order that there may thus be color. But I do not take the \"must\" in terms of time, but in terms of thought. \"My heart said to you.\" It signifies persons. In every utterance three persons are signified: the one speaking, the one to whom he speaks, and the one about whom he speaks. The person, then, of the one praying is what now reports. And it reports the petition to no other than God. I sought your face. My heart, which says, \"Have mercy and hear me.\" It was not now that I first sought your face, nor now only that I entreated, \"Shine your face and we shall be saved.\" But \"I sought earnestly\" signifies an intensified seeking. Your face, Lord, I will seek. My heart will seek your face, Lord. Even if I \"sought earnestly\" and obtained it shining upon me, I do not cease until this point. Again I seek it out. Do not turn your face away from me. The healthy eye that preserves the power of sight, when the light is present, has a longing for it and is never satisfied with it; for light is insatiable to the eyes; \"it is sweet to the eyes,\" as Ecclesiastes says. And no one becomes sated with what is sweet. There are sweet things that produce satiety, such as the sweetness from honey. But the sweetness from light has no satiety, especially when the sight has its proper virtue. Hence, from perceptible things to intelligible things: the eye of the inner man, or his eyes, are never satisfied nor do they receive satiety from the face of God; for appearing always it illuminates and increases the longing as well. \"It was marked,\" then, \"upon","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"ἡμᾶς τὸ φῶς τοῦ προσώπου σου, κύριε\"· παραμένει. τὸ δὲ τοῦ ἡλίου ἢ ἁπαξαπλῶς τοῦ αἰσθητοῦ φωτὸς οὐ παραμένει. ἐὰν γοῦν τις ἀναχωρήσῃ ἀπὸ τοῦ ὁρᾶν τὸ φῶς ἢ μύσῃ τοὺς ὀφθαλμούς, οὐκ ἔχει αὐτὸ σεσημειωμένον. φαίνεται δὲ τὸ νοητὸν φῶς παραμένον τῷ φωτισθέντι, ἀναπόβλητόν ἐστιν. μὴ ἐκκλίνῃς ἐν ὀργῇ ἀπὸ τοῦ δούλου σου. ἔστιν ποτὲ δοκεῖν ἐκκλίνειν τὸν θεόν, μὴ ἐν ὀργῇ δέ. ἔδοξάν αν τινες, ὅτι ἐξέκλινεν ἀπὸ τοῦ Ἰώβ, ὅτε παρεδόθη τὰ ὑπάρχοντα αὐτοῦ καὶ τὰ τέκνα καὶ τὸ σῶμα τῷ ἐξαιτησαμένῳ· ἀλλ' οὐκ ἐν ὀργῇ τοῦτο γέγονεν. μὴ οὕτω τὰ κατ' ἐμὲ γένοιτο ἐξ ἡμετέρας ῥαθυμίας ὥστε ἐν ὀργῇ ἐκκλῖναι ἀπ' ἐμοῦ τὸ πρόσωπόν σου. ἀμφότερα οὖν δύναται· μὴ τοιαῦτά μοι πραχθείη ὥστε ὀργισθέντα σὲ ἐκκλῖναι ἀπ' ἐμοῦ. ἢ οὕτως· μὴ οὕτως ὀργισθείην ὥστε στερηθῆναι τῆς παρουσίας σου. βοηθός μου γενοῦ, μὴ ἀποσκορακίσῃς με. ἔνια ἀντίγραφα ἔχει· \"μὴ ἐνκαταλίπῃς με\". τὸ αὐτὸ δέ ἐστιν τὸ ἀποσκορακίσαι, τὸ ἀπορίψαι, τὸ ἀποπέμψαι. ἐν γοῦν τῷ Ἰσαίᾳ φέρεται· \"καὶ ἀποσκορακιεῖ αὐτόν\". καὶ θεώρει γε τὴν ἀκρίβειαν τῆς λέξεως· οὐκ ἀεὶ τὸ γενέσθαι γένεσιν σημαίνει, ἀλλὰ ἐκεῖνο δηλοῖ, ὃ ἡ προσθήκη βούλεται. πρόσκειται δὲ ὧδε τὸ \"βοηθός μου γενοῦ\". μὴ γὰρ ὁ γινόμενός τινι βοηθὸς \"γίνεται\". εἶπον δὲ καὶ ἄλλοτε ὅτι τὰ ῥήματα τὰ γένεσιν ὑποβάλλοντα ἐὰν ἀπολελυμένως λέγηται, δημιουργίαν σημαίνει· \"πάντα δι' αὐτοῦ ἐγένετο\", ἀντὶ τοῦ· \"πάντα δι' αὐτοῦ ὑπέστη\". \"ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν\". οὐκ εἶ111 πεν· \"τί ἐποίησεν\", ἀλλ' αὐτὸ τοῦτο \"οὐρανὸν καὶ γῆν\". ὅταν δὲ λέγῃ ὅτι·","english":"the light of your face, Lord\"; it remains. But the light of the sun, or simply of sensible light, does not remain. If, then, someone withdraws from seeing the light or closes his eyes, he does not have it marked. But the intelligible light appears to remain in the one who has been enlightened; it is irremovable. Do not turn aside in anger from your servant. Sometimes God seems to turn aside, but not in anger. Some supposed that he turned aside from Job, when his possessions and his children and his body were handed over to the one who asked for them; but this did not happen in anger. May what concerns me not come about through our own negligence in such a way that your face turns aside from me in anger. Both things, then, are possible; may such things not be done to me as to make you, having been angered, turn aside from me. Or thus: may I not be so angered as to be deprived of your presence. Become my helper, do not reject me. Some copies have: \"Do not forsake me.\" The same thing is to reject, to cast away, to send away. At any rate, in Isaiah it is written: \"and he will reject him.\" And observe the precision of the word: \"to become\" does not always signify generation, but it indicates that which the addition intends. And here \"become my helper\" is added. For the one who becomes a helper to someone does not \"become.\" And I have said at another time that verbs suggesting generation, if they are spoken absolutely, signify creation: \"All things came to be through him,\" instead of \"all things subsisted through him.\" \"In the beginning God made the heaven and the earth.\" He did not say, \"what he made,\" but this very thing, \"heaven and earth.\" But when he says that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"\"βοηθός μου γενοῦ, μὴ ἐνκαταλίπῃς με\", τοῦτο λέγει· \"βοηθὸς μοὶ γενοῦ\". σχέσιν σημαίνει τὴν βοηθοῦ πρὸς βοηθούμενον. οὕτω λέγομεν καί· \"διδάσκαλός μου γενοῦ\", καὶ οὐ δήπου οὐσίωσιν σημαίνει, ἀλλὰ \"ἐμοὶ διδάσκαλος γενοῦ\". τοιαῦτά ἐστιν καὶ τὰ λεγόμενα περὶ τοῦ σωτῆρος· \"κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν, πιστὸν ἐν τῷ ποιήσαντι αὐτόν\". ἀπόστολον αὐτὸν ἐποίησεν, οὐχ ἁπλῶς αὐτὸν ἐποίησεν, ἀλλὰ ἀπόστολον. καὶ ὅρα γε· ἡ οὐσία τοῦ υἱοῦ ἀίδιός ἐστιν. τὸ δὲ γενέσθαι ἀπόστολον τότε γίνεται, ὅταν ἀποστῶσίν τινες ἀπ' αὐτοῦ· πρὸς τοὺς μακρὰν γὰρ πέμπεται. καὶ θεώρει, ὅτι συνυπάρχει τὸ ἀπόστολον αὐτὸν γενέσθαι τῷ εἶναι μακράν τινας αὐτοῦ, μεμακρυνμένους αὐτοῦ. πάλιν ἀρχιερεὺς γίνεται, ὅταν ἦσαν ὑπὲρ ὧν ἱερᾶται. οὐ τότε δὲ ἡ ὑπόστασις τοῦ σωτῆρος γέγονεν, ὡς ἐκεῖνοι οἴονται, ἀλλὰ ἡ ἀρχή, ἡ ἀρχιιερωσύνη. οὕτω πάλιν καὶ ἐν ταῖς πράξεσιν τῶν ἀποστόλων λέγει· \"τοῦτο ἀσφαλῶς γιγνωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός\". κύριος γίνεται τῶν προσφευγόντων εἰς τὸ δουλεύειν αὐτῷ. ἐὰν καὶ σήμερόν τις οὖν ἄρξηται δουλεύειν αὐτῷ, σήμερον αὐτῷ κύριος γέγονεν. καὶ ἐὰν ὑποβάλῃ τις αὐτὸν τῇ αὐτοῦ βασιλείᾳ καὶ τῇ αὐτοῦ ἱερωσύνῃ, χριστὸς αὐτῷ σήμερον γέγονεν· ὁ γὰρ χριστὸς οὐδὲν ἕτερον ἢ βασιλέα καὶ ἀρχιερέα δηλοῖ. ἀμέλει γοῦν ὁ Ἀρὼν ἐλέγετο χριστὸς κυρίου, καὶ οἱ βασιλεῖς ἐλέγοντο χριστοὶ κυρίου, καὶ περὶ αὐτοῦ τοῦ Σαούλ· \"μάρτυς κύριος καὶ μάρτυς ὁ χριστὸς αὐτοῦ\". καὶ τοῦτο· \"μὴ ἅπτεσθε τῶν χριστῶν μου\". \"βοηθός μου\" οὖν \"γενοῦ, μὴ ἀποσκορακίσῃς με\"·","english":"Be my helper, do not forsake me,\" he says this: \"Be my helper.\" It signifies the relation of a helper to the one helped. Thus we also say, \"Be my teacher,\" and surely this does not signify making a substance, but \"be a teacher to me.\" Such too are the things said concerning the Savior: \"Consider the apostle and high priest of our confession, faithful in the one who made him.\" He made him an apostle, not simply made him, but an apostle. And observe: the substance of the Son is eternal. But his becoming an apostle happens then, when certain ones stand apart from him; for he is sent to those far off. And consider that his becoming an apostle coexists with the fact that certain ones are far from him, having been removed far from him. Again he becomes a high priest when there were those on whose behalf he serves as priest. But the subsistence of the Savior did not then come to be, as those men think, but the beginning, the high priesthood. Thus again also in the Acts of the Apostles he says: \"Let all the house of Israel know assuredly that God has made him both Lord and Christ.\" He becomes Lord of those who take refuge in serving him. If, then, someone even today begins to serve him, today he has become Lord to him. And if someone subjects himself to his kingdom and his priesthood, today he has become Christ to him; for \"Christ\" signifies nothing other than king and high priest. At any rate, Aaron was called the Lord's anointed, and the kings were called the Lord's anointed, and concerning Saul himself: \"The Lord is witness, and his anointed is witness.\" And this: \"Do not touch my anointed ones.\" \"Be my helper\" then, \"do not reject me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"μὴ ἀποπέμψῃς με ἀπὸ σοῦ. περί τινων λέγεται· \"ἀπώσεται αὐτοὺς ὁ θεός, ὅτι οὐκ εἰςήκουσαν αὐτοῦ, καὶ ἔσονται πλανῆται ἐν τοῖς ἔθνεσιν\". ὅταν ἀποστῶσιν, ἀπεσκορακίσθησαν ὧδε κἀκεῖσε φερόμενοι, οὐκέτι γνώμην ἔχοντες βεβαίαν. τὴν δὲ αἰτίαν ἡμῖν προσάπτει· \"ὅτι οὐκ εἰσήκουσαν\". οὐ θελητὸν αὐτῷ ἐστιν τὸ ἀπώσασθαί τινας ἀπ' αὐτοῦ. θελητὸν δὲ αὐτῷ ἐστιν τοὺς μὴ εἰσακούσαντας ἀποπέμψαι, ἵνα μὴ δόξῃ ἀρετὴν μισεῖν. καὶ ἐπεὶ οὐκ εἰσήκουσαν, \"κατὰ τὸ πλῆθος τῶν ἀνομιῶν αὐτῶν ἔξωσον αὐτούς, ὅτι παρεπίκρανάν σε, κύριε\". τοῦτο τὸ ἀποσκορακισθῆναί ἐστιν. λέγουσιν δὲ καὶ ἔκ τινος ἐτυμολογεῖσθαι τὴν λέξιν ὥστε τὸ ῥίνημα τοῦ σιδήρου κόρα λέγουσιν εἶναι. ῥᾳδίως τὸ ῥί νημα οἷα κόνις\n\nἐκπέμπεται. μὴ τοιοῦτος τοίνυν γενοίμην ὥστε ἀποσκορακισθῆναι. σκεῦος χρυσοῦν εἶναι θέλω ἢ σκεῦος χαλκοῦν, οὐ μὴν τὸ ἀπορίνημα. τοῦτο δὲ ἐκπέμπεται καὶ ἀποβάλλεται. καὶ μὴ ἐνκαταλίπῃς με, κύριε ὁ θεὸς ὁ σωτήρ μου. ἐπεὶ καὶ κύριός μου εἶ –δουλεύω σοι γάρ–καὶ θεός μου–ἐπεὶ τέκνον εἰμὶ τοῦ Ἀβραάμ, θεὸς δὲ εἶ \"τοῦ Ἀβραὰμ καὶ τοῦ Ἰσαὰχ\" καὶ τῶν δηλονότι ἐξ ἐκείνων–, ὡς δοῦλος πρὸς κύριόν εἰμι, ὡς λατρεύων γνησίως πρὸς θεόν, θεραπευόμενος, ὡς σῳζόμενος πρὸς σωτῆρα. ἐπεὶ τοίνυν ταῦτά μοι πάντα γέγονας, οὐκ ἐνκαταλείπεις με. 112 10 ὅτι ὁ πατήρ μου καὶ ἡ μήτηρ μου ἐνκατέλιπέν με. ῥητὸν εὐαγγελικὸν προσαφηνίσαι θέλω, ἵν' ἐξ ἐκείνου νοηθῇ τοῦτο. καὶ ἡ παλαιὰ γραφὴ καὶ τὸ εὐαγγέλιον καὶ αὐταὶ αἱ τοῦ σωτῆρος προτροπαὶ διδάσκουσιν ἀγαπᾶν πατέρα καὶ μητέρα. ἄκουε·","english":"Do not send me away from you. It is said concerning certain people: \"God will thrust them away, because they did not listen to him, and they shall be wanderers among the nations.\" When they have fallen away, they have been cast out like dung, carried here and there, no longer having a firm purpose. And he attaches the cause to us: \"because they did not listen.\" It is not his will to thrust anyone away from himself. But it is his will to send away those who did not listen, so that he may not seem to hate virtue. And since they did not listen, \"according to the multitude of their lawless deeds drive them out, because they provoked you, O Lord.\" This is what being cast out like dung means. And some say that the word is derived etymologically, so that the filing of iron they call \"dung.\" Easily the filing, like dust, is expelled. Therefore let me not become such as to be cast out like dung. I wish to be a golden vessel or a bronze vessel, certainly not the filings. For this is expelled and thrown away. And do not forsake me, O Lord, my God, my Savior. Since you are also my Lord—for I serve you—and my God—since I am a child of Abraham, and you are the God \"of Abraham and of Isaac\" and clearly of those from them—, I am as a servant toward a lord, as one who worships sincerely toward God, being cared for, as one being saved toward a savior. Since, therefore, you have become all these things to me, you do not forsake me. For my father and my mother have forsaken me. I wish to clarify the literal gospel saying, so that this may be understood from it. Both the old Scripture and the gospel and the very exhortations of the Savior teach us to love father and mother. Hear:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"ἐάν τις μισῇ πατέρα, οὐχ ὡς πατέρα μισεῖ αὐτόν, ἀλλὰ ὡς ἀσεβῆ, καὶ μισεῖ αὐτὸν οὐχ ᾗ πατήρ ἐστιν, ἀλλ' ᾗ ἀσεβής ἐστιν. καὶ ὁ ἀγαπῶν πατέρα, διὰ τοῦτο ἀγαπᾷ αὐτόν, ὅτι ἀληθῶς απατηρη ὅταν οὕτως ἐκτρέφῃ φόβῳ καὶ νουθεσίᾳ, ὅταν ὡς δίκαιος ἐκτρέφῃ. \"καλῶς\" δὲ \"ἐκτρέ φει πατὴρ δίκαιος\". εἶπον οὖν ὅτι σχεδὸν πᾶσαι αἱ γραφαὶ περὶ τιμῆς γονέων διαγορεύουσιν καὶ κολάζουσιν τοὺς λιποτάκτας· \"ὁ κακολογῶν πατέρα ἢ μητέρα τελευτήσει θανάτῳ\". λοιπὸν οὖν ἄκουε· \"ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος\". καίτοι \"τίμα τοὺς γονεῖς καὶ φίλει πατέρα καὶ μητέρα\", ἀλλ' ὅταν ὑπὲρ τὸν θεόν, διαβάλλεται· προκειμένου γὰρ ὁμολογῆσαι τὴν ἀλήθειαν ἐπηρτημένου διωγμοῦ, καὶ ὅταν λέγῃ· \"διὰ τὸ γῆρας τοῦ πατρὸς καὶ τῆς μητρὸς οὐ βούλομαι ἀποθανεῖν\", καὶ προδοῖ, ὑπὲρ τὸν θεὸν τοὺς γονέας ἠγάπησεν, προέκρινεν τὴν πρὸς τοὺς γονέας διάθεσιν τῆς πρὸς θεὸν εὐσεβείας. καὶ τοῦτό ἐστιν ὃ διαβάλλεται. ἐν τῷ εὐαγγελίῳ γοῦν ὁ σωτὴρ λέγει· \"στραφείς\", φησίν, \"ὁ Ἰησοῦς εἶπεν τοῖς ὄχλοις· εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἐὰν μή τις μισήσῃ τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ τὴν γυναῖκα καὶ τοὺς ἀδελφοὺς καὶ τὰ τέκνα, οὐ δύναταί μου εἶναι μαθητής\". ἂν τιμὴν̣ περὶ γονέων ἐνομοθέτησας καὶ ἄθλους μοι μεγάλους ὑπέσχου λέγων ὅτι· \"τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται καὶ ἔσῃ μακροχρόνιος ἐπὶ τῆς γῆς\", πῶς νῦν λέγεις ὅτι· \"εἰ μὴ μισήσῃ τις τὸν πατέρα καὶ τὴν μητέρα, οὐ δύναταί μοι ἀκολουθῆσαι\"; τὸ μῖσος ὧδε ἑτέρως λέγεται τὸ μὴ προκρῖναί τι τοῦ θεοῦ.","english":"If someone hates a father, he does not hate him as a father, but as an impious man; and he hates him not insofar as he is a father, but insofar as he is impious. And the one who loves a father loves him for this reason, that he truly [loves him] when he is thus nurtured with fear and admonition, when he is nurtured as a righteous man. \"A righteous father\" \"nurtures well.\" I said, then, that nearly all the Scriptures prescribe concerning the honor of parents and punish deserters: \"He who speaks evil of a father or a mother shall surely die.\" For the rest, then, hear: \"He who loves father or mother more than me is not worthy of me.\" And yet, \"Honor your parents and love father and mother\"—but when it is more than God, it is condemned. For when confession of the truth lies before us and persecution is imminent, and when someone says, \"Because of the old age of my father and my mother I do not wish to die,\" and betrays, he has loved his parents more than God; he has preferred his disposition toward his parents to his piety toward God. And this is what is condemned. In the Gospel, at any rate, the Savior says: \"Jesus,\" it says, \"turned and said to the crowds: If anyone wishes to come after me, unless he hates his own father and his own mother and his wife and his brothers and his children, he cannot be my disciple.\" If you legislated honor concerning parents and promised me great rewards, saying, \"Honor your father and your mother, that it may go well with you and you may be long-lived upon the earth,\" how do you now say, \"Unless someone hates father and mother, he cannot follow me\"? The hatred here is spoken of in another sense: not preferring anything to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"προκειμένου τοῦ θεὸν ἀγαπῆσαι μάλιστα ἐν καιρῷ ἀγῶνος, ἐν καιρῷ διωγμοῦ, προκριτέα ἐστὶν πάντων ἡ τοῦ θεοῦ ἀγάπη. ἐὰν ἀνθέλκῃ γονεὺς ἢ γῆρας γονέως, \"προτίμησον τὸν θεόν, ἐπεὶ οὐ δύνῃ ἀκολουθῆσαι ἐμοί\". τὸ μισῆσαι οὖν τὸν πατέρα καὶ τὴν μητέρα οὐκ ἐκεῖνο τὸ μῖσος σημαίνει, καθ' ὃ προβαλλόμεθα καὶ βδελυσσόμεθα, ἀλλὰ κατὰ τὸ μὴ προκρίνειν αὐτοὺς τοῦ θεοῦ. οὕτω καὶ τὴν γυναῖκα καὶ τὰ τέκνα, οὕτω τοὺς ἀδελφούς. \"ἔτι δὲ καὶ τὴν ἑαυτοῦ ψυχὴν μισήσει\", λέγει. τὴν ἑαυτοῦ ψυχὴν μισεῖ δὲ ὁ θάνατον ὑφιστάμενος ὑπὲρ μαρτυρίου, ἀλλ' ἕνεκα τοῦ σωτῆρος· θεώρει γὰρ τί λέγει· ὁ μισῶν πατέρα \"ἕνεκεν ἐμοῦ\", οὐ καθάπαξ. πάντων προκριτέος ἐστὶν ὁ σωτήρ. ὥσπερ οὖν τις μισεῖ καὶ μητέρα ἕνεκεν τοῦ σωτῆρος. τὸ μῖσος τοῦτο οὐ διαβολὴν φέρει. ὁ οὕτω μισήσας τοὺς γονέας διὰ τὸν σωτῆρα ἐνκαταλείπεται ὑπ' αὐτῶν. διὸ λέγει· \"ὅτι ὁ πατήρ μου καὶ ἡ μήτηρ μου ἐνκατέλιπέν με\". τὴν ἐνκατάλειψιν Εἰς τὸ τέλος· ψαλμὸς ᾠδῆς τοῦ ἐγκαινισμοῦ τοῦ οἴκου· τῷ Δαυίδ. ––––––––––––––– ––––––––––––– –––––––––––––––––––––––––––– κατὰ ἀμφότερα καὶ κατὰ ψυχὴν καὶ κατὰ σῶμα ἀνάστασις γίνεται· \"ἔγειρε, ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστός\". ὧδε νεκρός ἐστιν ὁ ἁμαρτάνων· \"ψυχὴ\" γὰρ \"ἡ ἁμαρτάνουσα, αὕτη ἀποθανεῖται\"· καί· \"ἡ ἁμαρτία ἀποτελεσθεῖσα ἀποκύει θάνατον\" τῷ ἁμαρτάνοντι. τοῦτον οὖν διεγείρει εἰς τὴν ζωὴν τὴν πρὸ τῆς πτώσεως· αὕτη γὰρ ἦν ἡ σὺν ἀρετῇ. οὕτω καὶ ἐν Ἰηρεμίᾳ","english":"Since the primary aim is to love God, especially in a time of struggle, in a time of persecution, the love of God must be preferred to all things. If a parent or a parent's old age pulls you back, \"prefer God, since you cannot follow me.\" Therefore, hating father and mother does not signify that hatred by which we reject and abhor them, but rather not preferring them to God. So too with wife and children, so too with brothers. \"And moreover he will hate his own soul,\" he says. He hates his own soul who undergoes death for the sake of martyrdom, but for the sake of the Savior; for consider what he says: the one who hates father \"for my sake,\" not absolutely. The Savior must be preferred to all things. Just as, then, one also hates mother for the sake of the Savior. This hatred brings no reproach. The one who has thus hated his parents for the sake of the Savior is abandoned by them. Therefore he says: \"For my father and my mother have abandoned me.\" The abandonment—For the end; a psalm of song of the dedication of the house; by David. ––––––––––––––– ––––––––––––– –––––––––––––––––––––––––––– In both respects, both in soul and in body, the resurrection takes place: \"Awake, you who sleep, and rise from the dead, and Christ will shine upon you.\" Here the one who sins is dead; for \"the soul that sins, it shall die\"; and \"sin, when it is completed, gives birth to death\" for the one who sins. This one, then, he awakens to the life that was before the fall; for that was the life with virtue. So also in Jeremiah","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"λέγεται· \"μήτι ὁ πεσὼν οὐκ ἀνίσταται\"; γίνεται δὲ καὶ τοῦ σώματος ἀνάστασις· οὐ γὰρ ἡ πλάσις αὐτοῦ πτῶσις η, ἀλλὰ ἡ μετὰ τὴν πλάσιν φθορά. διὰ τοῦτο οὖν καὶ αὐτὸ ἀνίσταται. καὶ καθόλου γε τοῦτο λέγομεν· ἡγεῖται τὰ καλὰ τῶν κακῶν. ἀμέλει γοῦν καὶ ἡ κακοτεχν̣ία μετὰ τὴν τέχνην ἐστίν, καὶ τὸ σφάλμα μετὰ τὸ ὀρθόν, καὶ ἡ παρακοὴ μετὰ τὸν νόμον· οὐδὲν γὰρ ἕτερόν ἐστιν ἡ παρ̣α̣κοὴ ἢ παράβασις ἐντολῆς. καὶ πάλιν τὸ παρὰ\"3 λεγόμενον ἀεὶ ψέγεται· παρανοεῖ\"3, παραβλέπει\"3, παρ̣αβαίνει\"3. πρώτη οὖν ἐστιν ἡ ἀρετή· θεώρει γάρ, ποῦ νεύει ὁ λόγος· γέγονεν τὸ λογικόν, ἵνα ἀρετὴν ἔχῃ· οὐδὲ γὰρ γέγονεν, ἵν̣α κα̣κίαν ἔχῃ, ἐπεὶ αὐτὴ ἦν ἡ ἀρετὴ ἡ κακία, καὶ ἀπόπτωσις αὐτῆς ἡ ἀρετή. ὅσον οὖν ἧκεν εἰς τὴν ἔνυλον ζ̣ωήν̣, σχεδὸν πάντες ἀπὸ ἁμαρτίας ἄρχονται. καὶ ἐὰν τοῦτο δοθῇ, ὅτι οὐδέ ποτε ἔζησεν ἡ ψυχὴ πρὸ τῆς ἐν̣ύλου ζωῆς, ἀπὸ κακίας ἤρξατο τὰ πράγματα, καὶ οὔκ ἐστιν ἁμαρτία ἡ ἁμαρτία, ἀλλὰ μᾶλλον ἡ ἀρε̣τή· οὐδεὶς γὰρ τὸ κατὰ φύσιν ἐνεργῶν καὶ τὸ οἰκεῖον ἁμαρτάνειν λέγεται. οἱ τὰς τέχνας οὖν μετιόντες καὶ κατ' αὐτὰς ἐνεργοῦντες ὅτε τὰ οἰκεῖα τῇ τέχνῃ ποιοῦσιν, οὐ λέγονται παρανοεῖν, οὐ λέγονται παραβαίνειν. γέγονεν οὖν οἰκοδομὴ τοῦ οἴκου τοῦ πεσόντος καὶ ἐπιστροφὴ τῆς αἰχμαλωσίας. κατὰ πρότερον θεώρημα λέγομεν, ὅτι τὸ αὐτό ἐστιν τὸ οἰκοῦν καὶ οἶκος. δύναται δὲ καὶ οὕτω, ἵνα καθολικώτερον λάβῃς· τὸ ἄθροισμα τῶν πιστῶν, ἡ ἐκκλησία, ὁ οἶκός ἐστιν· \"ἵν' εἰδῇς πῶς δεῖται ἐν οἴκῳ θεοῦ ἀναστρέφεσθαι\"· καί· \"ἠγάπησα εὐπρέπειαν οἴκου σου\". οἱ οἰκοῦντες δὲ οὗτοι οἱ πιστοί, οἱ κατὰ ἀρετὴν πολιτευόμενοι.","english":"It is said: \"Does not the one who has fallen rise again?\" And there is also a resurrection of the body; for its formation was not a fall, but the corruption that came after formation. For this reason, then, it too rises. And we say this generally: good things precede evil things. At any rate, indeed, evil craftsmanship comes after craftsmanship, and error after what is correct, and disobedience after the law; for disobedience is nothing other than a transgression of a commandment. And again, what is spoken with \"para\" is always blamed: one thinks amiss, one looks amiss, one steps amiss. Virtue, then, is first; for observe where the argument tends: the rational being came to be in order to have virtue; for it did not come to be in order to have vice, since then vice would have been virtue itself, and virtue would have been its falling away. To the extent, then, that it has come into material life, almost all begin from sin. And if this is granted, that the soul never lived before material life, then things began from evil, and sin is not sin, but rather virtue; for no one who acts according to nature and does what is proper is said to sin. Those, then, who pursue the arts and act according to them, when they do what is proper to the art, are not said to think amiss, are not said to transgress. There has come about, then, a building of the house that had fallen and a restoration of the captivity. According to the earlier consideration, we say that the one who dwells and the house are the same. But it can also be taken thus, so that you understand it more universally: the assembly of the faithful, the church, is the house: \"so that you may know how one ought to conduct oneself in the house of God\"; and: \"I loved the beauty of your house.\" And those who dwell there are the faithful, those who live their lives according to virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"ἐὰν δὲ ἡ ψυχὴ ᾖν ὁ οἶκος, οἱ λογισμοὶ οἱ σπουδαῖοι, οἱ συνφυεῖς αὐτῇ, οἱ οἰκοῦντές εἰσιν. ἅμα δὲ γίνεται καὶ ἡ οἰκοδομὴ καὶ ὁ ἐνκαινισμός. ἀνακαινισμὸς δέ ἐστιν τότε, ὅταν οἱ πρότερον ἔξω αὐτοῦ γεγενημένοι λάβωσιν πάλιν τὴν ἐν αὐτῷ οἴκησιν. \"ψαλμὸς ᾠδῆς\". ἐλέγομεν ὅτε ἠρξάμεθα τοῦ εἰκοστοῦ ψαλμοῦ, ὅτι εἰσὶν ψαλμοί, εἰσὶν ᾠδαί, εἰσὶν ψαλμοὶ ᾠδαὶ καὶ ᾠδαὶ ψαλμοί. καὶ ἔλεγον, ὅτι τὴν πρᾶξιν σημαίνει ὁ ψαλμός. ὄργανον δὲ κρούει ὁ ψάλλων τὸ λεγόμενον ψαλτήριον. δυνατὸν δὲ ᾄδειν καὶ ἄνευ ψαλτηρίου· ὁ θεωρίᾳ γὰρ χρώμενος μόνῃ–τὸ νοῆσαι θεόν, τὸ γνῶναι τὴν ἀλήθειαν καὶ μετασχεῖν αὐτῆς, ἵνα αὐτὸ κατ' αὐτὸ λάβῃς, ἐπεὶ ἔχει πάντως ᾀδομένην τὴν πρᾶξιν, τὅτε τις, φέρε, θεωρεῖ καὶ ἐπιστημονικῶς ἐπιβάλλει, τί ἐστιν γνῶσις, τί ἐστιν \"μυστήριον βασιλείας\", οὗτος ᾄδει. πάλιν ὅσοι πράττουσιν καὶ αὐτὸ τοῦτο μόνον μέχρι τοῦ πρᾶξαι ἵστανται, ψάλλουσιν· ὡς ἐλέγομεν καὶ περὶ τῶν κριῶν, ὅτι βίον εὔτονον ἔχουσιν, οὐκ ἀναγομένων δὲ οὐδὲ ὃν ἔχουσιν βίον οὐδὲ τὰ καθέκαστα ἔργα τοῦ βίου. ἐκεῖνος ψάλλει. ὁ δὲ καὶ ψάλλων καὶ πράττων καὶ ᾄδων καὶ θεωρῶν ἐὰν μὲν ἀπὸ τοῦ πράττειν ἄρξηται, ψαλμὸς ᾠδῆς ἐστίν, ἐὰν δὲ ἀπὸ τοῦ θεωρεῖν, ᾠδὴ ψαλμοῦ. ὁρῶμεν δὲ ταῦτα γινόμενα· πολλάκις τινὲς θεωρεῖν βουλόμενοι ἐπιστάνουσιν ταῖς ἀρεταῖς καὶ τοῖς ἔργοις αὐτῶν καὶ ἐξ αὐτοῦ τοῦ ἐπιστάνειν τὸ δυνατὸν τοῦ κατορθῶσαι λαβόντες ἔρχονται ἐπὶ τὸ πράττειν. γέγονεν ᾠδὴ ψαλμοῦ. ἡ ᾠδὴ ἡγεῖτο, ἡ θεωρία. \"ἐπιθυμήσας σοφίας διατήρησον ἐντολάς\"· ὁ ἐπίθυμος ᾖδεν· διετήρησεν ἐντολάς, ἔψαλεν· καὶ πάλιν ψάλας ἔχει χορηγουμένην αὐτήν.","english":"If the soul is the house, the earnest thoughts that are innate in it are those who dwell in it. And the building and the dedication happen at the same time. And there is a renewal then, when those who previously had been outside it receive again the dwelling in it. \"A psalm of an ode.\" We were saying when we began the twentieth psalm that there are psalms, there are odes, there are psalms of odes and odes of psalms. And he was saying that the psalm signifies action. And the one who sings strikes an instrument, the so-called psaltery. But it is possible to sing even without a psaltery; for the one who employs contemplation alone—to conceive of God, to know the truth and to partake of it, so that you may grasp it in itself, since it certainly has action sung—then, come, someone contemplates and scientifically applies himself to what knowledge is, what \"the mystery of the kingdom\" is, this one sings. Again, all who act and stand at this very point only up to the doing, they sing psalms; as we were also saying about the rams, that they have an intense life, but not being led up, neither the life they have nor the particular works of that life. That one sings. But the one who both sings psalms and acts and sings odes and contemplates—if he begins from acting, it is a psalm of an ode; but if from contemplating, an ode of a psalm. And we see these things happening; often some, wishing to contemplate, apply themselves to the virtues and to their works, and from this very application receiving the power to succeed, they come to acting. It has become an ode of a psalm. The ode, contemplation, led the way. \"Having desired wisdom, keep the commandments\"; the one who desired sang; he kept the commandments, he sang psalms; and again, having sung psalms, he has it supplied to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"συμβαίνει οὖν ποτε ἀπὸ τῆς ᾠδῆς ἄρξασθαι καὶ διαδέξασθαι τὸν ψαλμόν, καὶ ὁ πάλιν ὁ ψαλμὸς ὁδοποιήσας τῇ ψυχῇ πάλιν ῳ᾿̣δὴν φέρει. ἐὰν οὖν ἡ ἀρχὴ καὶ ἐπίνοια τῆς ἀρχῆς ἀπὸ ἔργου γένη ται τέχνης, ψαλμὸς ᾠδῆς ἐστιν· ὅταν δὲ ἀπὸ τῆς θεωρίας ἀρξάμ̣ενός τις ἔρωτα λάβῃ τοῦ κατὰ ἀρετὴν ζῆν, ᾠδὴ ψαλμοῦ ἐστιν. ἔδει οὖν ὑπὲρ τοῦ ἐνκαινισμοῦ τοῦ οἴκ̣ου οὕτως χορεύειν τὸν εἰσαγόμενον εἰς τὸ ἐνκαινίσαι τὸν οἶκον. ἀντακολουθία αὕτη λε´̣γεται. ἐστὶν δὲ ἀκολούθησις, ὅταν τὸ ἕτερον τῷ ἑτέρῳ ἀκολουθῇ καὶ μὴ ἀντιστρέφῃ. ἐὰν δὲ ἀκολούθησις ἀντιστρέφῃ, ὡς γίνεσθαι τὸ πρότερον ἡγούμενον ἑπόμενον καὶ τὸ ἑπόυμενον ἡγούμενον, ἀντ̣ακολουθία ἐστίν. τὸ γοῦν \"τῷ Δαυίδ\", τούτῳ τῷ κατορθώσαντι, ᾧ ἡ νίκη καὶ ὁ ὕμνος ἀναφέρ̣εται, ἢ\n\nαὐτὸς ὁ ὑμνῳδός. κἂν ὁ ὑμνῳδὸς δὲ λέγῃ, ἐκ τοῦ ἁγίου πνεύματος λέγειν φαίνεται. οὐ ταὐτόν ἐστιν φάναι, ὅτι ἄνθρωπος λέγει\"3 καὶ ἐπιστήμων ἄνθρωπος λέγει\"3· ὅταν γὰρ ἄνθρωπον λέγωμεν εἶναι τὸν ἀπαγγέλλοντα, ἀνθρώπινά εἰσιν τὰ ἀπαγγελλόμενα, ὅταν δὲ ἐπιστήμονα, ἐπιστημονικά ἐστιν. ἡ ἐπιστήμη ἐκείνῳ ὑπηχεῖ, κἀκεῖνος ὥσπερ διάκονος γίνεται τῆς ἐπιστήμης. ὁ ἱκανὸς\"3 οὖν τῇ χειρὶ\"3 ᾄδει τὸν ψαλμὸν τοῦτον ἢ τὴν ᾠδὴν ταύτην, τὸν ψαλμὸν τῆς ᾠδῆς ἢ ἔνπαλιν. πᾶς δὲ πρακτικὸς ἱκανός\"3 ἐστιν χειρί\"3. ὁ δὲ σωτὴρ μάλιστα τοῦτο ἔχει· καὶ γὰρ οἱ ἄλλοι τὴν ἱκανότητα παρ' αὐτοῦ λαμβάνουσιν. ὁ Ἰωάννης γοῦν εἰς τὸ μέγεθος αὐτοῦ ἀφορῶν ἔλεγεν· \"οὐκ εἰμὶ ἱκανός, ἵνα̣ λύσω τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ\".","english":"It happens, then, that sometimes a song begins and the psalm follows, and again the psalm, having prepared the way for the soul, in turn brings a song. If, then, the beginning and the conception of the beginning come from the work of a craft, it is a psalm of a song; but when someone, having begun from contemplation, takes up a longing for the life according to virtue, it is a song of a psalm. It was necessary, then, for the dedication of the house, that the one being brought in to dedicate the house should dance in this way. This is called antakolouthia (reciprocal sequence). A sequence is when one thing follows another and does not reverse; but if a sequence reverses, so that the former becomes the follower and the follower becomes the former, it is a reciprocal sequence. At any rate, the phrase \"to David,\" to this one who succeeded, to whom the victory and the hymn are ascribed, or\n\nhe is himself the hymn-singer. And even if the hymn-singer speaks, he appears to speak from the Holy Spirit. It is not the same thing to say that a man speaks and that a knowledgeable man speaks; for when we say that the one who reports is a man, the things reported are human, but when a knowledgeable man, the things are according to knowledge. Knowledge speaks through him, and he becomes, as it were, a servant of knowledge. The one who is skilled with the hand, then, sings this psalm or this song, the psalm of the song or the reverse. And every practical man is skilled with the hand. The Savior especially has this; for the others also receive their skill from him. John, at any rate, looking to his greatness, said: \"I am not skilled to loose the strap of his sandals.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"πάλιν ἐὰν διδῶται παρ' αὐτοῦ ἡ ἱκανότης, \"ἡ ἱκανότης ἡμῶν ἐκ τοῦ θεοῦ, ὃς ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης\". εἰ μιμηταὶ τοῦ Χριστοῦ γίνονται οἱ εἰς τοῦτο προτραπέντες καὶ ἔρωτα τοῦ πράγματος εἰληφότες, ὁρῶντες αὐτὸν ἱκανῶς\"3 ἐνεργοῦντα ἐνεργοῦσιν καὶ αὐτοὶ κατὰ τὸ ἐφικτὸν αὐτοῖς ἱκανῶς\"3. ἔλεγον δὲ ἐν τοῖς ψαλμοῖς ἀρχόμενος, ὅτι τὰ λεγόμενα περὶ τοῦ ἀνθρώπου οὗ ἀνέλαβεν ὁ σωτήρ, ῥηθείη περὶ παντὸς μιμητοῦ αὐτοῦ, οὐ μὴν ἃ λέγεται περὶ αὐτοῦ ὡς μονογενοῦς υἱοῦ καὶ θεοῦ λόγου· ῥηθείη ἄν, οὐ λέγω περὶ ἀνθρώπων, ἀλλ' οὐδὲ περὶ ἀρχῶν, περὶ οὐδενὸς ὅλως γενητοῦ. τὰ νῦν οὖν λεγόμενα ἁρμόζει τῷ ἀνθρώπῳ τοῦ σωτῆρος· διὸ καὶ ἄλλοι δύνανται αὐτὰ ποιεῖν. Ὑψώσω σε, κύριε, ὅτι ὑπέλαβές με. ἃ πολλάκις εἶπον, καὶ νῦν ἐρῶ· ἃ λέγεται περὶ θεοῦ, ὡς περὶ θεοῦ νοεῖται, ἃ δὲ λέγεται περὶ ἀνθρώπων, ὡς περὶ ἀνθρώπων νοεῖται. ἐνίοτε δὲ τὰ περὶ ἀνθρώπων λεγόμενα, ἐὰν μὴ ᾗ θνητοὶ καὶ ᾗ ἄνθρωποι, ἀλλ' ᾗ λογικοὶ λέγωνται, καὶ περὶ ἀγγέλων καὶ ἁπαξαπλῶς πάσης νοερᾶς οὐσίας ῥηθείη· κατὰ γὰρ τὸ νοερὸν ὁμοούσιός ἐστιν ὁ ἄνθρωπος, κατὰ τὸ δεκτικὸν τοῦ γίνεσθαι τέλειος \"ὡς ὁ πατὴρ ὁ ἐν τοῖς οὐρανοῖς τέλειός ἐστιν\"· τί γὰρ πλέον δύν̣αται καρπώσασθαι ἄγγελος κατὰ τὸ ἐφικτόν; εἶτα ὁ σωτὴρ ἀνθρώποις λέγει, ὅτι ἐλεύσομαι ἐγὼ καὶ ὁ πατήρ μου \"καὶ μονὴν π̣αρ' αὐτῷ ποιησόμεθα\". τί πλέον ἔχει κτήσασθαι ἄγγελος σπουδαῖος; καὶ ἔτι· \"δός, ἵν' ὥσπερ ἐγὼ καὶ σὺ ἕν ἐσμεν, καὶ οὗτοι ἐν ἡμῖν ἓν ὦσιν\". τί πλέον ἔχει κτήσασθαι ἡ ἄνω οὐσία; τὴν διαφορὰν λαμβάνομεν κατὰ τὰ σωματικώτερα· οὐκ ἔχει σάρκα ὁ ἄγγελος.","english":"Again, if the sufficiency is given from him, \"our sufficiency is from God, who made us sufficient as ministers of a new covenant.\" If those who have been urged to this and have received a love for the matter become imitators of Christ, seeing him acting sufficiently, they too act sufficiently according to what is attainable for them. And they said in the psalms, beginning, that the things said about the man whom the Savior took up might be spoken about every imitator of his, but certainly not the things said about him as the only-begotten Son and Word of God; these might be spoken, I do not say about men, but not even about principalities, about no created thing at all. The things now being said, then, fit the man of the Savior; therefore others too are able to do them. I will exalt you, O Lord, because you have taken me up. What I have often said, I will say now also: the things said about God are understood as about God, and the things said about men are understood as about men. But sometimes the things said about men, if they are not [spoken] as mortal and as men, but as rational beings, might be spoken also about angels and simply about every intellectual substance; for according to the intellectual, man is of the same essence, and according to the capacity for becoming perfect \"as the Father in the heavens is perfect.\" For what more can an angel gain according to what is attainable? Then the Savior says to men, that I and my Father will come \"and we will make our abode with him.\" What more does a diligent angel have to acquire? And further: \"grant that just as I and you are one, these also may be one in us.\" What more does the upper substance have to acquire? We receive the difference according to the more bodily things; the angel does not have flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"οὐ τοῦτο δέ ἐστιν τὸ εἶναι λογικὸν τὸν ἄνθρωπον τὸ σάρκα ἔχειν, ἐπεὶ πάντα τὰ ἔχοντα σάρκα λογικά εἰσιν. ἴδε οὖν· ἐὰν οὖν λέγῃ παρ' ἡμῖν τὸ ὑψωθῆναι τὸ ἐκ ταπεινοῦ τόπου εἰς ὑπερκείμενον καὶ ὕπερθεν μετεωρίζεσθαι, δεῖ δὲ πρῶτον ἔχειν τὸ τόπον μεταβάλλειν. ἀδύνατόν ἐστιν τὸ μὴ μεταβάλλον τόπον ὑψωθῆναι ἢ ταπεινωθῆναι, τοπικῶς λέγω. ὅταν οὖν ὁ ἅγιος λέγῃ· \"ὑψώσω σε\", τοῦτο λέγει· εὐχαριστήσω σοι. ἐάν τις νοῇ Χριστὸν κατὰ σάρκα, οὐχ ὑψοῖ αὐτόν. ὅταν δὲ μηκέτι κατὰ σάρκα γιγνώσκῃ, ἀλλὰ θεάσηται \"τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός\", καὶ γνῷ, ὅτι ὁ ἑωρακὼς τὸν υἱὸν ὁρᾷ τὸν πατέρα, καὶ τοῦτ' ἔστιν τὸ ὑψῶσαι αὐτόν. λοιπὸν ὅτι χαριστηρίως τοῦτο λέγει, ἡ ἑξῆς ἐπιφερομένη· \"ὅτι ὑπέλαβές με\"· ὑπολαβὼν ὕψωσάς με. ὅτε δὲ ἐγὼ ὑψώθην, τότε ἔγνων σου τὸ ὕψος. καὶ ἔστιν γε καὶ ἐκ τῶν ἐν χερσ̣ὶν θεάσασθαι τοῦτο· προσέρχεταί τις ἐπιστήμῃ· οὔπω τὸ μέγεθος, οὔπω τὸ κάλλος, οὐ τὸ ὕψος αὐτῆς ὁρᾷ. ἐα`̣ν δὲ ἄρξηται μεταλαμβάνειν αὐτῆς καὶ βελτιοῦται καθ' ἑκάστην προσλαμβάνων ἤδη τοῖς γνωσθεῖσιν, τότε τὸ μέγεθος καὶ τὸ ὕψος τῆς ἐπιστήμης καὶ τῆς τέχνης ὁρῶν ὑψοῖ αὐτήν, τουτέστιν ὁμολογεῖ αὐτῆς τὸ ὕψος. ἀμέλει γοῦν ὅτε ἐπιστάνει τῷ ὕψει καὶ μεγέθει, πολὺ ἀπολειπόμενον ἑαυτὸν ὁρᾷ. \"ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ· ἐκραταιώθη, οὐ μὴ δύνωμαι πρὸς αὐτήν\". ὅσον ἐπιστάνω αὐτῇ καὶ θαυμάζω αὐ τήν, κρατερὰ γίνεται, καὶ οὐκέτι δύναμαι πρὸς αὐτήν, ἐς ὅσον ἐν σώματί εἰμι. τοῦτο καὶ Σολομὼν λέγει περὶ τῆς σοφίας· \"εἶπα Σοφισθήσομαι, καὶ","english":"For being a rational human being does not consist in having flesh, since all things that have flesh are rational. See then: if, then, he says among us that \"being exalted\" means being raised from a low place to a higher one and lifted on high, one must first have a change of place. It is impossible for that which does not change place to be exalted or humbled—I mean in a local sense. When, then, the saint says, \"I will exalt you,\" he means: I will give thanks to you. If anyone knows Christ according to the flesh, he does not exalt him. But when one no longer knows him according to the flesh, but beholds \"his glory, glory as of the only-begotten from the Father,\" and knows that he who has seen the Son sees the Father, this too is to exalt him. Furthermore, that he says this by way of thanksgiving is shown by what follows: \"because you have taken me up\"—having taken me up, you have exalted me. And when I was exalted, then I knew your height. And indeed this can be seen also from things at hand: someone comes to knowledge; he does not yet see its magnitude, nor its beauty, nor its height. But if he begins to partake of it and is improved, receiving each day along with what he already knows, then, seeing the magnitude and height of the knowledge and of the art, he exalts it—that is, he confesses its height. At any rate, when he stands before its height and magnitude, he sees himself as greatly deficient. \"Your knowledge has been made wonderful by me; it has been strengthened, and I cannot reach it.\" To the extent that I stand before it and marvel at it, it becomes strong, and I can no longer reach it, as long as I am in the body. Solomon also says this about wisdom: \"I said, I will become wise, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"ἐμακρύνθη μακρὰν ὑπὲρ ὃ ἦν, καὶ βαθὺ βάθος, τίς εὑρήσει αὐτήν\"; μακράν μου ἦν, καὶ ὅτε ἠθέλησα αὐτὴν δέξασθαι, μακράν μου γέγονεν ὑπὲρ ὃ ἦν πρότερον. καὶ λοιπὸν τὴν αἰτίαν ἀποδίδωσιν· \"βαθὺ βάθος, τίς εὑρήσει αὐτήν\"; τὸ τίς εὑρήσει\"3 δύναται ὅτι οὐδείς\"3. τὸ δὲ τίς\"3 τὸ σπάνιον καὶ οὐκ εὔφρανας τοὺς ἐχθρούς μου ἐπ' ἐμοί. πολλοὶ ἐχθροὶ ἐπίκεινταί μοι βουλόμενοί με βλάψαι. ἔλεγον δέ, ὅτι κοινῶς ταῦτα καὶ περὶ τοῦ ἀνθρώπου τοῦ σωτῆρος λέγεται καὶ τῶν μιμουμένων αὐτόν. καὶ οἱ ἅγιοι ἐχθροὺς ἔσχον καὶ ὁ σωτὴρ ἔσχεν ἐχθρούς. οὐδεὶς δὲ ὅλως προσπελάσαι αὐτῷ δύναται κατὰ τὴν θεότητα, ἵνα καὶ βλάψαι αὐτὸν πειραθῇ. ἐχθρῶν δέ ἐστιν συνεγγίζειν οὐκ ἄλλου χάριν ἢ τοῦ βλάψαι. καὶ ἐκ προσώπου οὖν τοῦ Ἰησοῦ λέγεται κατὰ τὸν ἄνθρωπον καὶ παντὸς μιμουμένου καὶ μέλους αὐτοῦ γινομένου· \"ὅτι ὑπέλαβές με\"· εἰ μὴ γὰρ ἦς ὑπολαβών, εὐφραίνοντο οἱ ἐχθροί μου ὑπὸ χεῖράν με λαβόντες, καὶ οὐχ ὕψουν σε. δύναται καὶ ἐκ προσώπου τοῦ σωτῆρος οὐκέτι διαιρούντων ἡμῶν καὶ λεγόντων καθὸ θεὸς λόγος ἢ καθὸ ἄνθρωπος, ὡς ἀρτίως ἔλεγον περὶ τοῦ ἐπιστήμονος. \"ὑψώσω σε, κύριε, ὅτι ὑπέλαβές με\"· ὑπέλαβές με δούς μοι ἐκείνους, ὑπὲρ ὧν ἦλθον. \"ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἅ μοι δέδωκεν ὁ θεός\". \"δώσω σοι ἔθνη τὴν κληρονομίαν σου\". τοῦτο ὥσπερ ἆθλον ἴδιον καὶ ὠφελίαν ἰδίαν ἡγεῖται ὁ σωτήρ· διὸ \"οὐκ ηὔφρανας τοὺς ἐχθρούς μ̣ου̣\"· ἀποσπασθέντων γὰρ τῶν αἰχμαλώτων δι' ἐμοῦ, καὶ ὑπὲρ ἐμοῦ καὶ ὑπὲρ τῶν κρατησάντων ὑψῶ σε μ̣ὲν ἐγώ, ἐκεῖνοι δὲ οὐκ εὐφραίνονται. κύριε ὁ θεός μου, ἐκέκραξα πρὸς σέ, καὶ ἰάσω με.","english":"It was removed far beyond what it was, and a deep depth—who will find it? It was far from me, and when I wished to receive it, it became far from me beyond what it was before. And for the rest he gives the reason: \"a deep depth, who will find it?\" The \"who will find it\" can mean \"no one.\" And the \"who\" means the rare and you did not gladden my enemies over me. Many enemies press upon me, wishing to harm me. But they said that these things are spoken in common both about the man who is the Savior and about those who imitate him. And the saints had enemies, and the Savior had enemies. But no one at all can draw near to him according to the divinity, so as even to attempt to harm him. For it belongs to enemies to draw near for no other reason than to harm. And so it is spoken from the person of Jesus according to the man, and of everyone who imitates him and becomes a member of him: \"because you took me up\"—for if you had not taken me up, my enemies would have been gladdened, having taken me under their hand, and they would not have exalted you. It can also be from the person of the Savior, when we no longer divide and say \"insofar as he is God the Word\" or \"insofar as he is man,\" as I was just saying about the knowledgeable one. \"I will exalt you, O Lord, because you took me up\"—you took me up by giving me those for whom I came. \"Behold, I and the children whom God has given me.\" \"I will give you the nations as your inheritance.\" The Savior considers this as it were his own prize and his own benefit; therefore \"you did not gladden my enemies\"—for since the captives have been drawn away through me, both for my sake and for the sake of those who held them captive, I exalt you, but they are not gladdened. O Lord my God, I cried out to you, and you healed me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"ἐπακουσθέντος ἐστὶν ἡ φωνή· εἰ γὰρ περὶ ἰάσεως ἐκέκραξεν, καὶ ἔσχεν ἤδη, ὃ ἐπόθει. \"ἐγὼ εἶπα Κύριε, ἐλέησόν με· ἴασαι τὴν ψυχήν μου, ὅτι ἥμαρτόν σοι\". οὔπω ἦν ἰαθείς· ἐξομολογούμενος γάρ ἐστιν καὶ μεταν̣οῶν ὁ τοῦτο λέγων. τὸ δὲ πρόσωπον τοῦ σωτῆρος οὕτω λέγει· \"ἐκέκραξα πρὸς σέ, καὶ ἰάσω με\"· μώλω̣πα ἀνεδεξάμην, θεραπευτικὸν καὶ ἰατικὸν \"πάσης νόσου καὶ μαλακίας\". διὰ τί οὖν ἔσχον τὸν μώλωπα̣; ἵνα αὐτὸς φάρμακον γένηται τῶν τρωθέντων. τότε δὲ ἴασις ἐμοῦ γίνεται, ὅταν ὁ μώλωψ ἄλλους̣ θεραπεύσῃ ὄντας μου σῶμα. \"κύριε\" οὖν \"ὁ θεός μου, ἐκέκραξα πρὸς σέ, καὶ ἰάσω με\". ἐὰν ἕκαστος τῶν δικαίω̣ν τοῦτο λέγῃ, ἀκούσεται ὑπὸ τοῦ πρὸς ὃν ἔκραζεν. \"ἔτι σου λαλοῦντος ἐρῶ Ἰδοὺ πάρειμι\". τὸ \"ἐρῶ Ἰδοὺ πάρειμι\"· δεικνὺς τὸ ἔργον ὑπὲρ οὗ ἀξιοῖς, παρών σοι εὑρίσκομαι· οὐ φθάνει γὰρ ἡ εὐχή σου τὴν ἐμὴν δόσιν, ἀλλὰ ἅμα γίνεται· ηὖξαι, ἔχεις τὸ πρᾶγμα. λάβωμεν παραδείγματα ἀπὸ τῶν γραφῶν· προςῆλθεν λεπρὸς τῷ σωτῆρι λέγει λέγων· \"ἐὰν θέλῃς, δύνασαί με καθαρίσαι\". λέγει· \"θέλω, καταρίσθητι\"· καὶ γέγονεν τὸ καθάρσιον ὡς μὴ ἔχειν διαστεῖλαι. τῇ ἐπινοίᾳ μόνῃ πρότερον ἡ ἀξίωσις γέγονεν ἢ τὸ καθάρσιον, οὐ χρόνῳ πρότερόν ἐστιν. πάλιν· \"θέλεις ὑγιὴς γενέσθαι\"; εὐθέως· \"ἔγειρε, ἆρον τὸν κράβακτόν σου καὶ περιπάτει\". καὶ οὐ δεύτερον τὸ ἔργον τῆς προστάξεως Ἰησοῦ γέγονεν. οἶδας, ὅτι ἡ ἔνφασις ἡ καθοπτρικὴ μιμεῖται τὴν ἔνφασιν, καὶ οὐκ ἔστιν εἰπεῖν, ποῖον πρῶτον, ἀλλ' ἐπινοίᾳ. κύριε, ἀνήγαγες ἐξ ᾅδου τὴν ψυχήν μου. ἰασάμενός με ἀνήγαγες ἐξ ᾅδου τὴν ψυχήν μου. ῥηθείη ἂν περὶ τοῦ Ἰησοῦ τοῦτο·","english":"The voice is that of one who has been heard; for if he cried out concerning healing, he already had what he desired. \"I said, Lord, have mercy on me; heal my soul, for I have sinned against you.\" He was not yet healed; for the one who says this is confessing and repenting. But the person of the Savior speaks thus: \"I cried to you, and you healed me\"; I received a wound, healing and curative \"of every disease and infirmity.\" Why, then, did I receive the wound? So that it might itself become a remedy for the wounded. And then my healing takes place, when the wound heals others who are my body. \"Lord\" therefore \"my God, I cried to you, and you healed me.\" If each of the righteous says this, he will be heard by the one to whom he cried. \"While you are still speaking, I will say, Behold, I am present.\" The phrase \"I will say, Behold, I am present\": showing the deed for which you ask, I am found present with you; for your prayer does not outrun my gift, but it happens at once: you have prayed, you have the thing. Let us take examples from the Scriptures: a leper came to the Savior, saying, \"If you will, you can cleanse me.\" He says, \"I will; be cleansed\"; and the cleansing came about so that there was no interval. In thought alone the request came before the cleansing, not in time. Again: \"Do you want to be made well?\" Immediately: \"Rise, take up your bed and walk.\" And the deed was not second to Jesus' command. You know that the mirror-like reflection imitates the reflection, and one cannot say which is first, but only in thought. Lord, you brought my soul up from Hades. Having healed me, you brought my soul up from Hades. This might be said concerning Jesus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"ἐπεὶ μώλωπα ἔσχον καὶ ἐτραυματίσθην διὰ τὰς ἁμαρτίας τινῶν–ἴσως δὲ οἱ τὰς ἁμαρτίας ἔχοντες ἐν ᾅδῃ–, κατῆλθον ἐκεῖ, ἵνα πλησιάσας ὁ μώλωψ μου ἰάσηται ἐκείνους. ἡ ἴασις δὲ τὸ ἀναχθῆναί ἐστιν τὴν ψυχήν μου ἐκεῖθεν. γέγονα ἐκεῖ οὐχ ἵνα μείνω ἐγώ, ἀλλ' οὐδὲ ἵνα ἁπλῶς ἀπέλθω καὶ ἔλθω, ἀλλ' ἵνα ἀναγάγω τοὺς ἐκεῖ. \"θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι, ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασιν ἐκήρυξεν\" τὸ κήρυγμα, ἀνήγαγεν. καὶ δι' αὐτὰς κατῆλθεν ἐκεῖ, καὶ δι' αὐτὰς ἀναβαίνειν λέγει· ἀπῆλθεν γὰρ ἀναγαγεῖν. μὴ ἀναβαινουσῶν αὐτῶν οὐκ ἂν ἀνέβαινεν ἐκεῖ· οὐδὲ γὰρ δι' ἑαυτὸν κατέβη ἢ ἀναβαίνει. δυνατὸν δὲ καὶ τοῦτο εἰπεῖν· ἡ ψυχὴ ἡ τῷ ὄντι λογικὴ ἡμετέρα ἐστίν. ὡς λέγεταί τις ἄνθρωπος θεοῦ, καὶ\n\nοὕτω ῥηθείη καὶ ψυχὴ αὐτοῦ. \"ἀνήγαγες ἐξ ᾅδου τὴν ψυχήν μου\". ἔσωσάς με ἀπὸ τῶν καταβαινόντων εἰς λάκκον. οἱ καταβαίνοντες εἰς λάκκον καὶ τῆς ἡμέρας ἐλέχθησαν, ὅτι οἱ ἄνωθέν εἰσιν πεπτωκότες· οὐ γὰρ πηγαί εἰσιν οἱ λάκκοι· οὐκ ἔχουσιν ὕδωρ χορηγούμενόν ποθεν. καὶ ὁ ᾅδης δὲ διὰ τοῦτο συνεχῶς ἐν ταῖς γραφαῖς λάκκος ὀνομάζεται, ὅτι αἱ καταπεσοῦσαι ψυχαὶ ἐκεῖ πίπτουσιν. 133 \"ἔσωσάς με ἀπὸ τῶν καταβαινόντων εἰς λάκκον\". εἰ γὰρ καὶ κατέβην εἰς ᾅδ̣ου, ἀλλ' οὐ κατεσχέθην ἐν τῷ λάκκῳ ὡς τὰ πίπτοντα ὕδατα, ἀλλ' ἐσώθην, διὸ βλαβῆναι οὐχ ὑπῆρκταί μοι, ἃ ὑπάρχει τισὶν τῶν πιπτόντων εἰς τὸν ᾅδην. ψάλατε τῷ κυρίῳ, οἱ ὅσιοι αὐτοῦ. λοιπὸν ψάλλων καὶ αἰνῶν, ὅτι ὑπελήφθη, βούλεται ἐπέπεσθαι τῷ ὕμνῳ κἀκείνους, οὓς ἀνήγαγεν ἐξ ᾅδου ὁσίους λοιπὸν αὐτοῦ ἀποδεδειγμένους·","english":"Since I had welts and was wounded because of certain people's sins—perhaps those who have their sins in Hades—I went down there, so that my welt, coming near, might heal them. And the healing is my soul's being led up from there. I was there not so that I might remain, nor even so that I might simply depart and come, but so that I might lead up those who were there. \"Having been put to death in the flesh, but made alive in the spirit, in which he also preached to the spirits in prison\"—he led up the proclamation. And it was for their sake that he went down there, and for their sake he says he is going up; for he departed to lead them up. If they were not going up, he would not have gone up there; for he did not go down or go up for his own sake. But it is also possible to say this: the soul that is truly rational is ours. As someone is called a man of God, and\n\nso his soul might also be spoken of. \"You led my soul up from Hades.\" You saved me from those who go down into the pit. Those who go down into the pit were also called of the day, because those above have fallen; for pits are not springs; they do not have water supplied from anywhere. And Hades is for this reason continually called a pit in the Scriptures, because the souls that have fallen down fall there. \"You saved me from those who go down into the pit.\" For even if I went down into Hades, yet I was not held in the pit like the waters that fall, but I was saved, and therefore no harm has come to me from what befalls some of those who fall into Hades. Sing to the Lord, you his holy ones. Henceforth, singing and praising because he was taken up, he wishes those whom he led up from Hades to follow the hymn as well, having now been shown to be his holy ones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"καὶ γὰρ οἱ ἀμφὶ τὸν Ἀβραὰμ καὶ οἱ ἄλλοι ἅγιοι ἐκεῖ ἦσαν. ἐκεῖ δὲ ἦσαν καὶ αἱ ἄλλαι ψυχαί, ἀλλ' αἱ μὲν ἀπεδείχθησαν ὁσίων ψυχαί, αἱ δὲ οὐχί· οὐδὲ γὰρ πάσας ἀνηγιοχέναι λέγομεν τὸν σωτῆρα, ἀλλὰ τὰς ψυχὰς ἐκείνας τὰς προσδοκώσας αὐτὸν κἀκεῖ. ἔλεγον οὖν εἰς τό· \"σὺ εἶ ὁ ἐρχόμενος, ἠ`̣ ἕτερον προςδοκῶμεν\"; ᾔδει ὁ ἀνὴρ ἐκεῖνος μέλλων ἀποθνῄσκειν· ἐν τῷ δεσμωτηρίῳ γὰρ ὢν τα̣υ´̣την ἔπε̣μ̣ψε τὴν φωνήν, ὅτι σὺ ἔρχῃ διὰ σεαυτοῦ ἐκεῖ ἢ ἕτερον πέμπεις\"3; οὐχ ὅτι ἀμφέβαλλεν, ἀλλὰ ἤθελεν διακονῆσαι ἐκεῖ παρ' αὐ τοῦ μαθών, προσταχθεὶς παρ' αὐτοῦ. γράφει ὁσίοις· τὸ κατόρθωμα ὑπὲρ ἡμω῀̣ν ἐστιν ἢ κοινὸν ἡμῶν καὶ ὑμῶν. ὥσπερ οὖν ἐγὼ ψαλμὸν ᾠδῆς ᾄδω, ψάλατε καὶ ὑμεῖς· συνεπικρούετε τοῖς ὀργάνοις τῇ ᾠδῇ τῇ ἡμετέρᾳ, ἣν ὑπὲρ ὑμῶν ἀναπέμπω λέγων· \"ὑψώσω σε, κύριε\". καὶ ἐξομολογεῖσθε τῇν μνήμῃν τῆς ἁγιωσύνης αὐτοῦ. ἐξομολόγησις ἐνταῦθα οὐχ ἡ ἐξαγόρευσις ἐπὶ ἁμαρτήμασιν λέγεται· λέγεται μὲν γὰρ καὶ αὕτη ἐξομολόγησις, ὡς ἐὰν λέγῃ· \"ἐξομολογεῖσθε ἀλλήλοις τὰς ἁμαρτίας ὑμῶν\". ὡς ἐπὶ τὸ πλεῖστον οὖν ἐν τῇ γραφῇ ἡ ἐξομολόγησις διὰ τῆς λέξεως σημαίνεται ἡ εὐχαριστία· \"ἐξομολογησώμεθά σοι, ὁ θεός, ἐξομολογησώμεθά σοι\". δογμάτων ὧδε κινεῖται ἡ μνήμη, λέγει \"τῆς ἁγιωσύνης αὐτοῦ\". αἱ μαθητικαὶ ἀναμνήσεις οὐ νῦν πρότερον. ἐάν τις ἁγιασθῇ, μετασχὼν τοῦ ἁγίου ἔσχεν ἁγιωσύνην. οὕτω δὲ γέγονεν, ἵνα ᾖν ἅγιος οὐ κατ' οὐσίαν, ἀλλὰ προαιρέσει, ἐν προχρείᾳ λαβὼν τὸ ἅγιον, τὸ ἀγαθόν. ἀναπολήσατε οὖν ἐξομολογούμενοι καὶ ψάλλοντες, ὅτι οἰκεία ἐστὶν ὑμῖν ἡ ἁγιότης· ἐφ' ᾧ γεγόνατε, ἀναλάβετε·","english":"For Abraham and the others, the saints, were there. And the other souls were there too, but some were shown to be souls of the holy, and others not; for we do not say that the Savior led up all of them, but those souls that were awaiting him there. They were saying, then, with respect to the words \"Are you the one who is coming, or do we await another?\": that man knew he was about to die; for being in prison he sent forth this voice, that \"you come there yourself, or you send another\"; not that he doubted, but he wished to minister there, having learned from him, having been commanded by him. He writes to the saints: the accomplishment is for our sake, or is common to us and to you. Just as, then, I sing a psalm of song, sing also yourselves; strike the instruments together with our song, which I send up on your behalf, saying, \"I will exalt you, O Lord.\" And give thanks to the remembrance of his holiness. Confession here is not spoken of as the declaration of sins; for that too is called confession, as when it says, \"Confess your sins to one another.\" For the most part, then, in Scripture confession is signified by the word as thanksgiving: \"Let us give thanks to you, O God, let us give thanks to you.\" Here the remembrance of doctrines is stirred up; he says \"of his holiness.\" The disciples' remembrances are not now for the first time. If anyone has been sanctified, having partaken of the Holy One, he has obtained holiness. And so it has come about, that he might be holy not by essence but by choice, having received the holy thing, the good, for use. Reflect, then, as you give thanks and sing psalms, that holiness is your own; what you have become, take up.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"γεγόνατε, ἵνα ἅγιοι ἦτε, οὐχ ἵνα βέβηλοι· γεγόνατε δὲ ἐν ῥυπαρίᾳ καὶ βεβηλότητι. ἀναπολήσατε τὴν ἁγιότητα ὑμῶν, καὶ οὕτω θελήσατε γενέσθαι. ὅτι ὀργὴ ἐν τῷ θυμῷ αὐτοῦ καὶ ζωὴ ἐν τῷ θελήματι αὐτοῦ. διὰ τοῦτο προτρέπομαι ὑμᾶς εἰς τὸ ψᾶλαι ὁσίους γεγενημένους καὶ ἐξομολογήσασθαι τῇ μνήμῃ τῆς ἁγιωσύνης αὐτοῦ, \"ὅτι ὀργὴ ἐν τῷ θυμῷ αὐτοῦ\" ἐστιν, ἵνα μὴ ὀργῇ καὶ θυμῷ περιπέσητε· ἐμοῦ γὰρ τὰ τηλικαῦτα κατορθώσαντος ἐὰν ἐν τοῖς αὐτοῖς μένητε οἷς πρὸ τῆς ἐμῆς ἐπιδημίας, καὶ ἐν τοῖς δι' ἃ ἐλήλυθα, διαδέξεται ὀργή, ὅτι καὶ μετὰ τοσαῦτα βοηθήματα καὶ μετὰ τοσαύτας ὠφελίας καὶ προτροπὰς ἐν τοῖς αὐτοῖς μένετε. γίνεται δὲ ὥσπερ ὀργὴ ἐν τῷ θυμῷ, οὕτω καὶ \"ζωὴ ἐν τῷ θελήματι αὐτοῦ\". ὁ τῷ θελήματι αὐτοῦ ἑπόμενος καὶ ἐργαζόμενος αὐτό, αἰτησάμενος γνῶναι αὐτὸ παρ' αὐτοῦ– εὐχὴν γοῦν τις ἀναπέμπει λέγων· \"δίδαξόν με τοῦ ποιεῖν τὸ θέλημά σου\". διὰ τοῦ εἰπεῖν μετ' αἰτιολογικοῦ· \"ὅτι ὁ θεός μου εἶ σύ\", δείκν̣υσιν, ὅτι τὸ τοῦ θεοῦ θέλημα μόνου ζωή ἐστιν. συνδραμεῖν δὲ δεῖ καὶ τὸ ἡμέτερον θέλημα, ἵνα μὴ εἴπῃ· \"ποσάκις ἠθέλησα, καὶ οὐκ ἠθελήσατε\". \"ζωὴ\" οὖν \"ἐν τῷ θελήματί\" σού ἐστιν. δύναται καὶ τὸν θεὸν λόγον ἐνταῦθα θέλημα λέγειν. ἐν αὐτῷ δὲ τὰ ὅλα γέγονεν, πάντα δι' αὐτοῦ εἰς οὐσίαν ἐλήλυθεν. ἐν τῷ θελήματ̣ι οὖν τοῦ εἰς ὕπαρξιν ὑμᾶς ἀγαγόντος ἡ ζωὴ ἔκειτο. τὸ ἑσπέρας αὐλισθήσεται κλαυθμὸς καὶ εἰς τὸ πρωὶ ἀγαλλίασις. τὸ ἑσπέρας τέλος ἐστὶν ἡμέρας καὶ ἀρχὴ νυκτός, ὡς αὖ τὸ πρωὶ πέρας ἐστὶν νυκτὸς καὶ ἀρχὴ ἡμέρας. ἀσυνύπαρκτα δὲ πολλάκις ἐλέχθησαν εἶναι τὰ","english":"You have become, so that you might be holy, not so that you might be profane; but you have become in filth and profanity. Recall your holiness, and thus desire to become [holy]. For \"anger is in his wrath, and life is in his will.\" Therefore I exhort you to become holy and to give thanks to the remembrance of his holiness, \"for anger is in his wrath,\" so that you may not fall into anger and wrath; for if I have accomplished such great things and you remain in the same things as before my coming, and in those things for which I have come, anger will succeed, because even after so many helps and after so many benefits and exhortations you remain in the same things. And just as anger is in his wrath, so also \"life is in his will.\" He who follows his will and works it, having asked to know it from him—for one sends up a prayer saying, \"Teach me to do your will\"—by saying with a causal [clause], \"for you are my God,\" he shows that the will of God alone is life. But our will must also run together [with it], so that he may not say, \"How often I willed, and you did not will.\" \"Life,\" then, \"is in your will.\" He can also here call the divine Word \"will.\" And in him all things have come to be, all things have come into being through him. In the will, then, of him who brought you into existence, life lay. \"In the evening weeping shall lodge, and in the morning exultation.\" The evening is the end of the day and the beginning of the night, just as again the morning is the end of the night and the beginning of the day. But it has often been said that things are incapable of coexisting","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"ἐναντία, τὸ ἀγαθὸν καὶ τὸ κακόν. δυνατὸν ἑσπέραν λαβεῖν τὸ τέλος τῆς σ̣κιᾶς, τὸ τέλος τοῦ γράμματος. ὅταν δὲ τέλους λαβόντος τοῦ γράμματος καὶ τῆς σκιᾶς ἐν αὐτοῖς τις θέλῃ εἶναι, κλαίει μᾶλλον οὐκέτι ὁρῶν τοῦ γράμματος τὸ ἱλαρόν, οὐκέτι τῆς γραφῆς θεωρῶν τὸ ἄνθος. ἀνατείλαντος δὲ τοῦ πνεύματος τοῦ ζωοποιοῦντος καὶ φανείσης τῆς καινῆς διαθήκης ἀρχὴ ἡμέρας ἐστὶν φέρουσα ἀγαλλίασιν. λοιπὸν καὶ τὰ δημωδέστερα· ὅτε ἑςπέραν ἔλαβεν ἡ ἐκ περιτομῆς συναγωγὴ δύναντος αὐτῇ τοῦ ἡλίου τῆς δικαιοσύνης–\"ἐκενώθη\" γὰρ \"τίκτουσα ἑπτά, ἐπέδυ ὁ ἥλιος αὐτῇ ἔτι μεσούσης τῆς ἡμέρας\". ἑπτὰ ἔτικτε· τότε εἰλήφει τὸ σάββατον, ἵνα κατ' αὐτὸ πνευματικῶς ἐπιτελῇ πάντα καὶ μήτηρ καλῶν νοημάτων καὶ ἔργων γίνηται, ἀλλ' ἐκενώθη· οὐκ ἐδέξατο τὸ πλήρωμα, ἀφ' οὗ λαβὼν ὁ Ἰωάννης ὁ σημαίνων τὸ γράμμα καὶ τὴν παλαιὰν γραφὴν λέγει· \"ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν\". διὰ τοῦτο ἀπεκάκησεν αὐτῆς ἡ ψυχὴ ἐπιδύναντος τοῦ ἡλίου \"ἐτι μεσούσης τῆς ἡμέρας\", ἔτι ἐνεστηκότος τούτου τοῦ αἰῶνος· λέγεται γὰρ καὶ αὐτὸς πολλάκις ἡμέρα. \"καὶ εἰς τὸ πρωὶ\" οὖν \"ἀγαλλίωσις\". ἐγὼ δὲ εἶπον ἐν τῇ εὐθηνίᾳ μου Οὐ μὴ σαλευθῶ εἰς τὸν αἰῶνα. ἀμφίβολός ἐστιν ἡ λέξις. δύναται οὕτως ἀναγνωσθῆναι· \"ἐγὼ δὲ εἶπα ἐν τῇ εὐθηνίᾳ μου Οὐ μὴ σαλευθῶ εἰς τὸν αἰῶνα\". ὅτε εὐθήνουν, εἶπον τοῦτο· οὐ μὴ σαλευθῶ εἰς τὸν αἰῶνα. δύναται δὲ καὶ οὕτως· \"ἐγὼ εἶπα Ἐν τῇ εὐθηνίᾳ μου οὐ μὴ σαλευθῶ εἰς τὸν αἰῶνα\". ἀμφότεραι αἱ στιγμαὶ ἔχουσιν λόγον.","english":"Contrary things: the good and the evil. It is possible for the evening to take the end of the shadow, the end of the letter. But when, the letter and the shadow having taken their end, someone wishes to be in them, he weeps rather, no longer seeing the cheerfulness of the letter, no longer beholding the flower of the writing. But when the life-giving Spirit has risen and the new covenant has appeared, the beginning of the day brings exultation. Henceforth also the more popular matters: when the synagogue from the circumcision took evening, the sun of righteousness setting for it—for \"she who bore seven was emptied, her sun set while it was still midday.\" She bore seven; then she had received the sabbath, so that according to it she might accomplish all things spiritually and become a mother of good thoughts and works, but she was emptied; she did not receive the fullness, from which John, who signifies the letter and the old writing, says: \"From his fullness we all have received.\" For this reason her soul grew weary when the sun set \"while it was still midday,\" while this present age was still standing; for it too is often called day. \"And toward the morning\" therefore \"exultation.\" But I said in my prosperity, I shall never be moved. The expression is ambiguous. It can be read thus: \"But I said in my prosperity, I shall never be moved.\" When I was prospering, I said this: I shall never be moved. It can also be read thus: \"I said, In my prosperity I shall never be moved.\" Both punctuations have reason.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"ὅτε εὐθήνουν σπείρας εἰς δικαιοσύνην καὶ τρυγήσας γενήματα δικαιοσύνης, οὕτω διετέθην, ὅτι οὐκέτι σαλευθήσομαι εἰς τὸν αἰῶνα· εἰ γὰρ \"ὁ ποιῶν τὸ θέλημα τοῦ θεοῦ εἰς τὸν αἰῶνα μένει\" καὶ \"ἡ δικαιοσύνη\" αὐτοῦ \"ἀθάνατός ἐστιν\", ἀγαγὼν τὰ γενήματα τῆς δικαιοσύνης καὶ εὐθηνούμενος εἶπον· εἶπον γὰρ οὕτω τῇ διαθέσει, ὡς εἰς τό· \"οὐδεὶς λέγει Κύριον Ἰησοῦν\", τῇ διαθέσει καὶ τῷ βίῳ. εὐθηνῶν καὶ ἀρετῆς γενήματα φέρων ὡμολόγησα τοῦτο, ὅτι ἀσάλευτος μένω εἰς τὸν αἰῶνα κατὰ τό· \"ὁ πιστεύων καὶ πᾶς ὁ ζῶν καὶ πιστεύων οὐ μὴ ἀποθάνῃ εἰς τὸν αἰῶνα\"· καί· \"ἡ δικαιοσύνη τοῦ κυρίου μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος\". δυνατὸν δὲ καὶ οὕτως· ἄλλως στίξαι \"ἐγὼ εἶπα ἐν τῇ εὐθηνίᾳ μου\"· ὅτε εὐθήνουν καὶ ἐδόκουν διαναπαύεσθαι, εἶ135 πον· \"οὐ μὴ σαλευθῶ εἰς τὸν αἰῶνα\". εἰ μὴ ταχέως δὲ βοήθεια γέγονεν, ἐκλονεῖτο, ὅτι ἐθάρσησεν ἑαυτῷ, μέγα πέποιθεν ἐπὶ τῇ καρποφορίᾳ. ἐὰν μὲν οὖν πρόσωπον ᾖ τοῦ σωτῆρος τὸ λέγον, τὸ πρότερον κρατείτω νόημα, ἐὰν δὲ τῶν λοιπῶν, ἀποδεχέσθω καὶ τοῦτο. κύριε, ἐν τῷ θελήματί σου παρέσχου τῷ κάλλει μου δύναμιν. ἤτοι εὐκτικῶς ἤτοι εὐχαριστητικῶς λέγει. ἴδωμεν, περὶ ποίου κάλλους λέγει. οὐ περὶ σωματικοῦ κάλλους λέγει, ἀλλὰ ψυχικοῦ καὶ τοῦ ἔσω ἀνθρώπου. τὸ κάλλος δὲ τοῦτο τὸ αἰσθητόν, τὸ ἐνφανταζόμενον τῷ προσώπῳ καὶ τῇ μορφῇ, ἐξ ἀναλογίας μελῶν ἔχει τὴν σύνστασιν, ἐὰν ἀνάλογα ᾐ῀̣ τὰ τοῦ ἀνθρώπου μέλη πρὸς ἑαυτὰ καὶ μὴ οὕτως εἶναι ὡς τὰ μὲν ὑπεραίρειν, τὰ δὲ εἴκειν· διαστρέφεται γὰρ το`̣ κάλλος. δεῖ κατάλληλον ὀφθαλμὸν ἔχειν τῇ ῥινὶ καὶ ταύτην τῷ στόματι·","english":"When I prospered, sowing unto righteousness and harvesting the fruits of righteousness, I was so disposed, because I shall no longer be shaken forever. For if \"he who does the will of God remains forever\" and \"his righteousness is immortal,\" having brought forth the fruits of righteousness and prospering, I said—for I said this in disposition, as in the phrase \"no one says Lord Jesus,\" in disposition and in life. Prospering and bearing the fruits of virtue, I confessed this, that I remain unshaken forever, according to the text \"he who believes, and everyone who lives and believes, shall certainly not die forever\"; and \"the righteousness of the Lord remains forever and ever.\" But it is also possible to punctuate it thus: \"I said in my prosperity\"—when I was prospering and seemed to be at rest, I said, \"I shall not be shaken forever.\" But if help had not come quickly, he would have been shaken, because he trusted in himself, he placed great confidence in his fruit-bearing. If, then, it is the person of the Savior who speaks, let the former meaning prevail; but if it is the others, let this one also be accepted. O Lord, in your will you gave power to my beauty. He speaks either optatively or by way of thanksgiving. Let us see of what beauty he speaks. He does not speak of bodily beauty, but of the beauty of the soul and of the inner man. This sensible beauty, which is imaged in the face and the form, has its constitution from the proportion of the members, if the members of the man are proportionate to one another and are not such that some exceed and others yield; for beauty is distorted. It is necessary to have the eye well-matched to the nose, and this to the mouth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"ἐὰν γὰρ ἀσύνμετρα̣ ᾐ῀̣ τὰ μέλη, κἂν αὐτὸ καθ' ἑαυτὸ δοκῇ ὡραῖον εἶναι, ἀλλ' οὐ ποιεῖ τῷ προσώπῳ κάλλος. τοῦτο γοῦν λέγει· ἐν τῷ θελήμ̣ατι τῷ σῷ ἀντακολουθοῦσιν τῶν ἀρετῶν αἱ ἰδικαί, ὥστε τὰς νοήσεις μου ἀναλογούσας̣ εἶναι ταῖς πράξεσιν. καὶ ἐν τῷ ᾄσματι τῶν ᾀσμάτων ὁ ἐπαινῶν τὴν νύμφην· \"ὅλη καλή, ἡ πλησίον μου, καὶ μῶμος οὐκ ἔστιν ἐν σοί\". διὰ τοῦτο \"ὅλη καλὴ εἶ\", ὅτι οὐκ ἔνι μῶμος οὐδὲ παρὰ τὴν ἀναλογίαν ἔστιν τι ἐν σοὶ οὐδὲ αἶσχος. πρὸς σέ, κύριε, κεκράξομαι καὶ πρὸς τὸν θεόν μου βοήσομαι. δύναται, ἵνα δημωδέστερον ἐξηγησώμεθα· πρὸς σέ, ὦ κύριε, ὡς ἀρχιερέα, ὡς ἰατρὸν κεκράξομαι, πρὸς δὲ τὸν θεόν μου βοήσομαι, οὐ διαιροῦντες τὸν πατέρα ἀπὸ τοῦ υἱοῦ. ὁ δὲ βοῶν πρὸς θεὸν πρὸς τὴν τριάδα βοᾷ· εἷς γὰρ θεὸς ἡ τριάς, οὐ τὸ ταὐτὸν τοῦ ἀριθμοῦ, εἴ γε δεῖ ἀριθμοὺς ἐκεῖ φάναι. Τίς ὠφελία ἐν τῷ αἵματί\n\nμου, ἐν τῷ καταβῆναί με εἰς διαφθοράν; κατέβην εἰς διαφθοράν· ποία ὠφελία γέγονεν; ἰδού, ἐνμένουσιν τοῖς κακοῖς ἑαυτῶν. οὐ καθόλου δὲ τοῦτο λέγει. εἴρηται δὲ ὅτι· \"τιμῆς ἠγοράσθητε\" τῷ αἵματι τοῦ Χριστοῦ, καὶ ὅτι· \"οὐκ ἐν φθαρτοῖς, ἀργυρίῳ καὶ χρυσίῳ, ἐλυτρώθητε ἐκ τῆς ματαίας ὑμῶν ἀναστροφῆς, ἀλλ' ἐν αἵματι τιμίῳ ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ\". δυνατὸν δὲ τοῦτο· τὸ πᾶν ἄθροισμα τῶν σῳζομένων σῶμα Χριστοῦ λέγεται. ἐπεὶ τοίνυν ἐπιδημήσαντος τοῦ σωτῆρος καὶ ἀναδεξαμένου πάντα ἃ προειρήκαμεν, τόν τε μώλωπα καὶ τὸν σταυρὸν καὶ τὸ κατελθεῖν εἰς τὸν ᾅδην, οὐ πάντες ἐπέστρεψα̣ν, οὐ πάντες ἀρετὴν καὶ πίστιν ἀνέλαβον, ἀλλ' οἱ μέν, οἱ δὲ οὔ, κατὰ τοῦτο λέγει ὅτι·","english":"For if the members are disproportionate, even if it seems beautiful in itself, it does not produce beauty for the face. This, then, is what he says: in your will the virtues follow one another in order, so that my thoughts correspond to my actions. And in the Song of Songs, the one praising the bride says: \"You are altogether beautiful, my neighbor, and there is no blemish in you.\" For this reason \"you are altogether beautiful,\" because there is no blemish, nor is there anything in you contrary to proportion, nor any shame. To you, Lord, I will cry out, and to my God I will call for help. It is possible, to explain more commonly: to you, O Lord, as high priest, as physician, I will cry out, and to my God I will call for help, not dividing the Father from the Son. But the one who calls to God calls to the Trinity; for the Trinity is one God—not the same in number, if indeed one must speak of numbers there. What profit is there in my blood, in my going down to corruption? I went down to corruption; what profit has there been? Behold, they remain in their own evils. But he does not say this universally. For it has been said: \"You were bought with a price\" by the blood of Christ, and: \"You were redeemed not with perishable things, silver and gold, from your vain manner of life, but with the precious blood of a lamb without blemish and without spot, Christ.\" And this is possible: the whole assembly of those being saved is called the body of Christ. Since, therefore, when the Savior came and took up all the things we have mentioned—both the wound and the cross and the descent into Hades—not all turned back, not all took up virtue and faith, but some did and some did not, in this respect he says that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"\"ἀπέστρεψεν τὸ πρόσωπόν μου\" ἀπὸ τῶνδε τινῶν ὄντων μελῶν μου, ὄντων σώματός μου, \"καὶ ἐγενήθην τεταραγμένος\". εἰ τοίνυν ἐρύσατο καὶ ἐλυτρώσατο καὶ ἠλευθέρωσεν τῷ αἵματι ἑαυτοῦ, πῶς λέγει· \"τίς ὠφελία ἐν τῷ αἵματί μου, ἐν τῷ καταβῆναί με εἰς διαφθοράν\"; πολλῆς ὠφελίας γεγένηται–ἀλλὰ πρὸς ἐκείνους τοὺς ἐνμείναντας τοῖς κακοῖς. τὸ ὅσον οὖν ἧκεν εἰς ὑμᾶς, οὐδεμία ὠφελία ὑπῆρκται ἐν τῷ αἵματ̣ί μου, καταβάντος μου εἰς διαφθοράν. διεγείρων αὐτοὺς εἰς μετάνοιαν λοιπὸν λέγει. διὰ τοῦτο εἴρηκεν· μὴ ἐξομολογήσεταί σοι χοῦς ἢ ἀναγγελεῖ τὴν ἀλήθειάν σου; ἰδού, εἰσίν τινες χοῦς ὄντες. ἐλήλυθα δὲ παθεῖν, ἵνα μεταποιήσω αὐτοὺς καὶ οὐρανίους αὐτοὺς ἀπὸ χοϊκῶν ποιήσω. ἐπεὶ οὖν ἐνμένουσιν ἔτι φοροῦντες τὴν εἰκόνα τοῦ χοϊκοῦ, οὐκ ἐξομολογοῦνταί σοι, ἀλλ' οὐδὲ τὴν ἀλήθειάν σου ἀναγγελοῦσιν. ἐλήλυθα δὲ ἐγώ, ἵνα καὶ τὴν ἀλήθειαν φανερώσω τὴν πλάνην καὶ τὸ ψεῦδος ἀνελών, καὶ ἐξομολόγησιν παράσχωμαι, ἵνα τις ἀποβάλῃ τὴν εἰκόνα τοῦ χοϊκοῦ καὶ τὴν τοῦ ἐπουρανίου ἀναλάβῃ. λέγει οὖν ὅτι· \"μὴ ἐξομολογήσεταί σοι χοῦς\"; εἰ οὐκ ἐξομολογεῖταί σοι χοῦς, τὸ ὅσον ἧκεν εἰς αὐτόν, οὐδεμία ἐκ τοῦ αἵματός μου ὑπῆρκται ὠφελία καταβάντος μου εἰς τὴν διαφθοράν. εἶτα– ἐπειδὴ εἶπον, ὅτι διὰ τοὺς ἐνεχομένους τοῖς πρότερον κακοῖς τοῦτο λέγει, ὡμολογήσαμεν δέ, ὅτι καὶ ἐλυτρώσα̣το πολλοὺς τῷ ἰδίῳ αἵματι–, δεικνὺς ἐκείνους λέγει· ἤκουσεν κύριος καὶ ἐλέησέν με. δείξας ἐκείνους ἔλεον τοῦ κυρίου τὴν ἐκείνων σωτηρίαν λέγει, τὸ ἐκείνους ἐλεηθῆναι. κύριος ἐγενήθη βοηθός μου. τὸ γενέσθαι σχέσιν σημαίνει, οὐκ οὐσίωσιν·","english":"He turned away my face\" from certain members of mine, which are my body, \"and I became troubled.\" If, then, he rescued and redeemed and set free by his own blood, how does he say: \"What profit is there in my blood, in my going down into corruption?\" There has been great profit—but for those who have remained in evils. As far as it depends on you, then, no profit has come from my blood, when I went down into corruption. He says this, rousing them to repentance for the rest. For this reason he has said: Will dust confess you, or declare your truth? Behold, there are some who are dust. But I have come to suffer, so that I may transform them and make them heavenly instead of earthly. Since, then, they remain still bearing the image of the earthly, they do not confess you, nor will they declare your truth. But I have come, so that I may both make the truth manifest, abolishing error and falsehood, and provide confession, so that one may cast off the image of the earthly and take up that of the heavenly. He says, then: \"Will dust confess you?\" If dust does not confess you, as far as it depends on him, no profit has come from my blood when I went down into corruption. Then—since I said that he says this on account of those entangled in former evils, and we have agreed that he also redeemed many by his own blood—showing them he says: The Lord heard and had mercy on me. Having shown them, he calls the mercy of the Lord their salvation, that they were shown mercy. The Lord became my helper. \"Became\" signifies a relation, not a substantiation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"\"βοηθὸς καὶ σκεπαστὴς ἐγένετό μοι εἰς σωτηρίαν\". ἤκουσεν κύριος καὶ ἐλέησέν με. ω᾿̣λοφυρόμην, ὅτι καταβάντος μου εἰς διαφθορὰν οὐδεμία ἐκ τοῦ αἵματός μου ὠφελία ἔν τισιν γέγονεν̣· ἀλλὰ οἰκοδομῶν τοὺς ἠλεημένους κἀκείνους δὲ τοὺς ἀκμὴν τοιούτους ὄντας παραδείκνυμι, ὅτι σωθήσονταί ποτε· ἐνεργήσει ποτὲ εἰς αὐτοὺς τὸ φάρμακον. ἔστρεψας τὸν κοπετόν μου εἰς χαρὰν ἐμοί. φιλανθρώπως ἐκόπτετο τεθνηκότας ἐκείνους, ἵνα διεγείρῃ αὐτούς· εὐθέως γὰρ ἔννοιάν τις ἐλάμβανεν· εἰ ἐμοῦ ἡμαρτηκότος ἐκεῖνος πενθεῖ καὶ ὀλοφύρεται, πολλῷ πλέον ἐγὼ τοῦτο ὀφείλω ποιῆσαι. \"ἔστρεψας\" οὖν \"τὸν κοπετόν μου εἰς χαρὰν ἐμοί\"· ἡ ἐκείνων ὠφελία ἐμοὶ χαρά ἐστιν, καὶ ὅτε ἡμάρτανον, ἐμὸς ἦν ὁ θρῆνος καὶ ὁ κοπετός. διέρρηξας τὸν σάκκον μου καὶ περιέζωσάς με εὐφροσύνην. πενθῶν σάκκον ἐφόρουν, αὐστηρὸν βίον, τραχύν, ἀλλὰ μετέβαλεν εἰς εὐφροσύνην. οὕτω δὲ εἰρήκαμεν καὶ εἰς τό· \"ὅτι εἰ ἐν Τύρῳ καὶ Σιδόνι αἱ δυνάμεις ἐγίνοντο, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ καθήμενοι μετενόησαν\". ἐλέγομεν, ὅτι τὸν αὐστηρὸν βίον καὶ ε᾿̣πίπονον καὶ καθαπτόμενον τοῦ ὀλοφυρομένου σημαίνει τὸ τοῦ σάκκου ὄνομα. μετὰ τούτου δὲ τοῦ σάκκου τις σποδὸν λαμβάνει καὶ κάθηται οὐκέτι ἐνεργῶν κατ' αὐτό, ἀλλὰ κάθηται, παύει τὴν ὀργὴν τῆς κακίας. ἐστέναζεν ἐπὶ τούτῳ ἃ ἐκαρποφόρησεν ζιζάνια καὶ ἀκάνθας καὶ τριβόλους· οὐκ ἠδύνατο γὰρ καθίσαι ἐν ταῖς ἀκάνθαις καὶ τριβόλοις, ἀλλὰ τεφρώσας καὶ δείξας αὐτὰ ἀνίσχυρα κἀκείνην τὴν ποιότητα, καθ' ἣν ἦσαν φαῦλα, ἀνελὼν ἐκάθισεν ἐπ' αὐτά. ὅπως ἂν ψάλῃ σοι ἡ","english":"The Lord became my helper and protector for salvation.\" The Lord heard and had mercy on me. I was lamenting, because when I went down into corruption, no benefit from my blood came to anyone; but by building up those who have been shown mercy, and those too who are still as they are, I demonstrate that they will be saved at some point; the remedy will at some point work in them. \"You turned my lamentation into joy for me.\" He was humanely beaten in lamentation for those who had died, in order to awaken them; for immediately someone would take up the thought: if, when I have sinned, that one mourns and laments, how much more ought I to do this? \"You turned,\" then, \"my lamentation into joy for me\"; their benefit is joy to me, and when I was sinning, the wailing and lamentation were mine. \"You tore my sackcloth and girded me with gladness.\" While mourning I wore sackcloth, a harsh life, rough, but he changed it into gladness. We have spoken in this way also regarding the passage: \"For if the mighty works had been done in Tyre and Sidon, long ago they would have repented, sitting in sackcloth and ashes.\" We said that the name of sackcloth signifies the harsh and toilsome life that rebukes the one who laments. With this sackcloth one takes ashes and sits, no longer working according to it, but sits, and puts an end to the anger of wickedness. He groaned over this—the weeds and thorns and thistles that it bore; for he could not sit among the thorns and thistles, but having reduced them to ashes and shown them to be powerless, and having destroyed that quality according to which they were worthless, he sat upon them. So that","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"δόξα μου καὶ οὐ μὴ κατανυγῶ. ἔνιοι ὑποστιγμὴν λέγουσιν· \"οὐ μὴ κατανυγῶ\"· ψαλλούσης τῆς δόξης μού σοι οὐ κατανύγομαι. οὐκ ἀρέσκει μοι δὲ αὕτη ἡ ἀνάγνωσις. πολλοὶ δὲ τῶν ἐν τῇ ἐκκλησίᾳ οὕτως αὐτὴν ἀναγιγνώσκουσιν. μεταμέλειάν τινα σημαίνει ἡ κατάνυξις πολλάκις. ὅτε γοῦν μετεμελήθη ὁ Ἀχαάμ· \"εἶδες, πῶς κατενύγη ὁ Ἀχαάμ\"; καί· \"ἐπότισας αὐτοὺς πνεῦμα κατανύξεως\", πνεῦμα μετανοίας. τοῦτο οὖν λέγει· ἡ δόξα μου ψάλλει σοι, πράττω κατὰ τὸ βούλημά σου, καὶ οὐ μεταμελοῦμαι, οὐ κατανύσσομαι. οὐχ ὡς ἐπὶ κακῷ κατανύττομαι, ὥστε μηκέτι ἐνεργῆσαι. διὸ συνάπτει καὶ λέγει· \"κύριε, ὁ θεός μου, εἰς τὸν αἰῶνα ἐξομολογήσομαί σοι\". κύριε, ὁ θεός μου, εἰς τὸν αἰῶνα ἐξομολογήσομαί σοι. ἐπεὶ οὖν εἰς τὸν αἰῶνα ἐξομολογοῦμαί σοι ψάλλων τῇ δόξῃ σου, οὐ κατανύγομαι, οὐ μεταμέλομαι. Εἰς τὸ τέλος· ψαλμὸς τῷ Δαυίδ· ἐκστάσεως. τὸ τῆς ἐκστάσεως ὄνομα ὁμώνυμόν ἐστιν· σημαίνει γὰρ πολλά, ὧν ἕν ἐστιν ἡ παρακοπὴ ἢ παραφροσύνη· ὁ παραπαίων ἐξίσταται. σημαίνει δὲ τὸ ὄνομα τὸ τῆς ἐκστάσεως καὶ θαυμαστότητα· ὁ θαυμάζων γὰρ λέγεται ἐξίστασθαι· \"κατενόησα τὰ ἔργα σου καὶ ἐξέστην\" τὸ μέγεθος αὐτῶν θεασάμενος, τὴν τέχνην καθ' ἣν γεγόνασιν. καὶ πολλὰ δὲ ἔστιν ῥητὰ δηλοῦντα, ὅτι ἡ θαυμστότης φανεροῦται τῷ ὀνόματι τῆς ἐκστάσεως. οὕτω γοῦν κ̣αι`̣ Ἰσαὰκ̣ \"ἐξέστη ἔκστασιν μεγάλην\", ὅταν τὴν εὐλογίαν ἔλαβεν ὑπὸ Ἰσαῦ. καὶ πάλιν σημαίνει τὸ ἔκστασις τὸ ἔξω̣ τινὰ γενέσθαι τῆς προτέρας ἑαυτοῦ καταστάσεως, ὡς ἐὰν λέγῃ· \"ἐγὼ δὲ εἶπα ἐν τῇ ἐκστάσει μου Πᾶς ἄνθρωπος ψεύστης\".","english":"My glory, and I shall not be pierced with compunction. Some read it with a comma: \"I shall not be pierced with compunction\"—when my glory sings to you, I am not pierced with compunction. But this reading does not please me. Yet many of those in the church read it this way. Compunction often signifies a kind of repentance. At any rate, when Ahab repented: \"You saw how Ahab was pierced with compunction\"; and: \"You gave them to drink a spirit of compunction,\" a spirit of repentance. This, then, is what he says: my glory sings to you, I act according to your will, and I do not repent, I am not pierced with compunction. I am not pierced with compunction as over something evil, so as to act no more. Therefore he joins and says: \"Lord, my God, I will give thanks to you forever.\" Lord, my God, I will give thanks to you forever. Since, then, I give thanks to you forever, singing to your glory, I am not pierced with compunction, I do not repent. For the end; a psalm of David; of ecstasy. The name of ecstasy is homonymous; for it signifies many things, one of which is derangement or madness; the one who is deranged is beside himself. But the name of ecstasy also signifies wonder; for the one who wonders is said to be beside himself: \"I considered your works and was beside myself,\" having beheld their greatness, the skill by which they came to be. And there are many passages showing that wonder is made manifest by the name of ecstasy. Thus, at any rate, even Isaac \"was beside himself with a great ecstasy,\" when he received the blessing from Esau. And again, ecstasy signifies that someone has come to be outside his former condition, as if one were to say: \"But I said in my ecstasy, Every man is a liar.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"ὅτε ἐξέστην ἐμαυτοῦ καὶ οὐκέτι ἄνθρωπος, ἀλλὰ θεὸς γέγονα χωρήσας πρός με γεν̣όμενον τὸν θεὸν λόγον, τότε εἶπον ὅτι· \"πᾶς ἄνθρωπος ψεύστης\"· εἰ γὰρ ἁπλῶς λαμβάνοιμεν τοῦτο, ψεύδεται. εἰ πᾶς ἄνθρωπος ψεύστης καὶ αὐτὸς δὲ εἷς τῶν ἀνθρώπων ἐστίν, ψεύδεται. ψευδομένου δὲ αὐτοῦ ὅτι \"πᾶς ἄνθρωπος ψεύςτης\", οὐ πάντως ψεῦσταί εἰσιν. τὰ τῶν ἀνθρώπων ἀβέβαια, ἀσύνστατα. τοιοῦτόν ἐστιν καὶ ὃ λέγει ὁ ἀπόστολος· \"ἃ ὀφθαλμὸς οὐχ εἶδεν καὶ οὖς οὐκ ἤκουσεν καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη\". οὐκ ἔστιν οὖν αὐτὸς ἄνθρωπος, ἀλλ' ἐπιφέρει· \"ἡμῖν δὲ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος\", ἡμῖν τοῖς μηκέτι ἀνθρώποις, τοῖς δυναμένοις μετὰ παρρησίας εἰπεῖν· \"συνεξέστημεν θεῷ, συνσωφρονοῦμεν ὑμῖν\". ἐξέστη οὖν καὶ ὁ ταῦτα λέγων ἐν τῷ ψαλμῷ· ἄλλος ἑαυτοῦ γέγονεν, θεὸς γέγονεν μετασχὼν τοῦ θεοῦ λόγου· πέπαυται τοῦ εἶναι ἄνθρωπος. ἀμέλει γοῦν θεώρει, ὅτι οὐκ ἀνθρώπινα λέγει, ἀλλὰ ἃ ἁρμόζει θεοποιηθέντι ἀνθρώπῳ ἀπαγγέλλειν καὶ ᾄδειν. ἐπὶ σοί, κύριε, ἤλπισα, μὴ καταισχυνθείην εἰς τὸν αἰῶνα. οὐ γὰρ καταισχύνομαι, ὅταν τὰ τῆς αἰτήσεως ὑπαρχθῇ· τότε γὰρ αἰσχύνην ὁ εὐχόμενος ὑφίσταται, ὅταν μὴ τύχῃ ὧν προσεδόκησεν. καὶ εἰ μὲν ἁπλούστερον λαμβάνοιμεν τὸν αἰῶνα, τοῦτο λέγει· ἐν τῷ χρόνῳ τῆς ζωῆς μου παντὶ μὴ καταιςχυνθείην, ἀεὶ ἐπιτυγχάνων ὧν δέξασθαι παρὰ σοῦ παρακαλῶ· πολλάκις γὰρ ἐλέχθη, ὅτι ὁ παρεκτείνων τῇ ζωῇ τοῦ ἀνθρώπου χρόνος αἰὼν\"3 καλεῖται, ὡς τό· \"οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα\". δυνατὸν δὲ καὶ οὕτως εἰπεῖν·","english":"When I had gone out of myself and was no longer a man, but had become a god, having received into myself God the Word who came to be, then I said: \"Every man is a liar.\" For if we take this simply, he lies. If every man is a liar and he himself is also one of men, he lies. But if he lies in saying \"every man is a liar,\" then not all are liars. The things of men are unstable, incoherent. Such also is what the apostle says: \"What eye has not seen and ear has not heard and has not ascended upon the heart of man.\" He is not therefore himself a man, but he adds: \"But God has revealed it to us through the Spirit\"—to us who are no longer men, who are able with boldness to say: \"We have gone out of ourselves with God, we are of sound mind with you.\" So he who says these things in the psalm has also gone out of himself; he has become another than himself, he has become a god, having partaken of God the Word; he has ceased to be a man. Indeed, then, observe that he does not speak human things, but declares and sings what is fitting for a man made divine. On you, Lord, I have hoped; let me not be put to shame forever. For I am not put to shame when the things of my petition are granted; for then the one who prays undergoes shame, when he does not obtain what he expected. And if we take \"forever\" more simply, this is what he says: in all the time of my life let me not be put to shame, always obtaining what I ask to receive from you. For it has often been said that the time extending alongside a man's life is called an \"age,\" as in: \"I will certainly not eat meat forever.\" But it is also possible to say it thus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"ἐπεὶ αἰώνιος εἶ καὶ παρεκτείνει σου ἡ ὕπαρξις καὶ ἡ βασιλεία εἰς πάντας τοὺς αἰῶνας, εἰμὶ δὲ κἀγὼ ἀθάνατος κατὰ τὴν ψυχήν, \"μὴ καταισχυνθείην εἰς τὸν αἰῶνα\"· ἀεὶ γὰρ μετὰ σοῦ εἰμι. νῦν ἐκ μέρους γιγνώσκω καὶ προφητεύω, ἀλλὰ διαδέξεται τὸ ἐκ μέρους ὑπὸ τοῦ τελείου, ὥστε μᾶλλον ἡ ἐλπίς μου μείζω γέγονεν περὶ μειζόνων λοιπὸν ἔχουσα τὴν προσδοκίαν. ἀκαταίσχυντος οὖν ἐστιν ὁ ἐλπί ζων ἐπὶ κύριον. ἐν τῇ δικαιοσύνῃ σου ῥῦσαί με καὶ ἐξελοῦ με. ἡ ἀρχὴ τοῦ ἑβδομηκοστοῦ καὶ τούτου ἔχουσίν τινα συγγένειαν καὶ ὁμοιότητα. καὶ ἐν τῷ ἑβδομηκοστῷ κεῖται τὸ \"ἐξελοῦ με\" αὐτὸς γάρ ἐστιν, περὶ ἧς λέγεται· \"δικαιοσύνη δι138 έκυψεν\", ὅτε κλίνας τὸν οὐρανὸν κατέβη. ἐλήλυθεν ἐπὶ τῷ λῦσαι ἀδικίαν· ἀδικίας γὰρ ἦν πλήρης ὁ κόσμος ὁ περὶ γῆν γενόμενος· \"ἐπλήσθη\" γὰρ \"ἡ γῆ ἀδικιῶν\", ὥςπερ καὶ πρὸ τοῦ\n\nκατακλυσμοῦ, ὅτε \"πάντες ἐξέκλιναν, ἅμα ἠχρεώθησαν, οὐκ ἔστιν ποιῶν χρηστότητα\". ὥσπερ οὖν τὸ φῶς ἀνατέλλον καὶ γινόμενον ἐκεῖ, ἔνθα τὸ σκότος, λύει τὸ σκότος–παρουσίᾳ γὰρ φωτὸς ἀφανίζεται ἡ σκοτία, καὶ ἐπιλαμψάσης τῆς ἀρετῆς ἐκποδὼν ἡ κακία οἴχεται–, οὕτω τῆς δικαιοσύνης φανερωθείσης καὶ ῥυομένης τοὺς παρακαλοῦντας καταλύεται πᾶσα ἀδικία. κλῖνον πρός με τὸ οὖς σου, τάχυνον τοῦ ἐξελέσθαι με. εἰ καὶ βοῶ πρὸς σέ, ἀλλ' οὖν ὡς πρὸς τὴν σὴν μεγαλειότητα μικρόφων̣ός εἰμι. ἐὰν μὴ οὖν σὺ κλίνῃς πρὸς ἐμὲ τὸ οὖς σου, οὐκ ἰσχύει ἀναβῆναι ἡ ἐμὴ κραυγὴ πρὸς σέ. εἰ μὴ συνκ̣αταβ̣ῃ῀̣ς, οὐ δέχῃ μου τὴν φωνήν. καὶ ἄλλως·","english":"Since you are eternal and your existence and kingdom extend through all the ages, and I too am immortal in my soul, \"let me not be put to shame forever\"; for I am always with you. Now I know and prophesy in part, but the partial will be succeeded by the perfect, so that my hope has become greater, having henceforth the expectation of greater things. Therefore he who hopes in the Lord is unashamed. In your righteousness rescue me and deliver me. The beginning of the seventieth psalm and this one have a certain kinship and similarity. And in the seventieth psalm stands the phrase \"deliver me\"; for he himself is the one about whom it is said: \"Righteousness looked down,\" when he bowed the heavens and came down. He has come to destroy unrighteousness; for the world that came to be upon the earth was full of unrighteousness; for \"the earth was filled\" with unrighteous deeds, just as also before the flood, when \"all turned aside, they became worthless together, there is none doing good.\" Just as, then, the light rising and coming to be where the darkness is destroys the darkness—for by the presence of light the darkness vanishes, and when virtue shines forth, evil departs and is gone—so when righteousness is revealed and rescues those who call upon it, all unrighteousness is brought down. Bow down your ear to me, hasten to deliver me. Even if I cry out to you, yet in comparison with your majesty I am small-voiced. If, then, you do not bow your ear to me, my cry cannot ascend to you. Unless you condescend to come down, you do not receive my voice. And otherwise:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"ἐπεὶ μὴ πάσας παρατηρεῖται τὰς ἀνομίας τῶν κρινομένων καὶ ἐξεταζομένων ὑπ' αὐτοῦ, δεῖ αὐτὸν κλῖναι τὸ οὖς, ἵνα ἀκούσῃ· ἐὰν γὰρ οἵας γνώσεώς ἐστιν καὶ οἵας δυνάμεως μείνῃ, οὐκ ἀναβαίνει πρὸς αὐτὸν ἡ εὐχή. εἰ μὴ ἐπινεύσῃ, οὐ δέχεται τὴν εὐχήν. ἐπινεύει δὲ συνκαταβαίνων. ὅταν κλίνῃς τὸ οὖς σου πρὸς ἐμέ, δέχῃ με καὶ ταχέως ἐξαιρῇ με ἀπὸ τῶν κατεχόντων με, ἀπὸ τῶν πορθούντων με. κἄν τε πολέμιοι ὦσιν, \"τάχυνον τοῦ ἐξελέσθαι με\". ἐπερ· ἐκστὰς ταῦτα ἔλεγεν; –οὐ τὴν παραφροσύνην εἶπον ἐνταῦθα δηλοῦσθαι, ἀλλὰ τὸν θαυμασμόν, τὸ ἔξω ἑαυτοῦ γενέσθαι. τοῦτο ἀγνοεῖς, ὅτι οὐ μία ἔστιν τελειότης. ὁ γοῦν τελειωθεὶς λέγει· \"πάσης συντελείας εἶδον πέρας\"· μὴ γὰρ τὸ ὑπὲρ πᾶν τέλος ἔχων λέγει ταῦτα. γενοῦ μοι εἰς θεὸν ὑπερασπιστὴν καὶ εἰς οἶκον καταφυγῆς τοῦ σῶσαί με. γενοῦ μοι φρούριον ἀκαταμάχητον, ἕρκος ἄβλητον, γενοῦ μοι καὶ ὑπερασπιστὴς τὴν σὴν ἀσπίδα, τὸ σὸν ὅπλον. ὅταν γένῃ μου ὑπερασπιστής, οὐδεὶς τῶν ἐχθρῶν μου βλάψαι με δύναται. θὴρ οὐ δύναταί μου περιγενέσθαι, αὐτὸς ὁ ἁρπάζων, περὶ οὗ εὐχὴν ἀνέπεμπον· \"μήποτε ἁρπάσῃ ὡς λέων τὴν ψυχήν μου\". \"καὶ εἰς οἶκον καταφυγῆς\". γενοῦ μοι τὸ λεγόμενον κρησφύγετον, ἔνθα καταφεύγων τις ἔσω γίνεται τειχῶν· οἰκοδόμημα γάρ ἐστιν φρουρὸς τυγχάνον τῇ σωτηρίᾳ. ὅτι κραταίωσις καὶ καταφυγή μου εἶ σύ. σὺ πάντα μοι εἶ, καὶ κραταίωσις καὶ καταφυγή. πρὸς οὐδένα καταφεύγω, οὐ πρὸς ἄρχοντα, οὐ πλοῦτον. καὶ κραταίωμά μου· ἐκ σοῦ ἔχω τὸ κρατεῖν σοῦ μετέχων, οἷα βασιλεὺς κρατεῖν. ἕνεκα τοῦ ὀνόματός σου ὁδηγήσεις με καὶ διαθρέψεις με. τοῦτο λέγει ὅτι·","english":"Since he does not closely observe all the lawless deeds of those who are judged and examined by him, he must incline his ear in order to hear; for if he remains of such knowledge and such power as he is, the prayer does not ascend to him. Unless he nods assent, he does not receive the prayer. And he nods assent by condescending. When you incline your ear to me, you receive me and swiftly rescue me from those who hold me fast, from those who ravage me. And even if they are enemies, \"hasten to deliver me.\" Perhaps he said these things having been beside himself? —I did not say that madness is indicated here, but rather astonishment, being outside oneself. Do you not know that perfection is not one? At any rate the one who has been perfected says: \"I have seen the end of every completion\"; for he does not say these things who has [something] beyond every end. Be to me a God for a protector and for a house of refuge to save me. Be to me an impregnable fortress, an unassailable bulwark, be to me also a protector with your shield, your weapon. When you become my protector, none of my enemies can harm me. The beast cannot prevail over me, the very one who snatches, concerning whom I sent up a prayer: \"lest at any time he snatch my soul like a lion.\" \"And for a house of refuge.\" Be to me what is called a place of refuge, where one who flees for refuge comes to be inside the walls; for it is a building that serves as a guard for salvation. Because you are my strength and my refuge. You are everything to me, both strength and refuge. I flee for refuge to no one, not to a ruler, not to wealth. And my stronghold: from you I have the power to prevail, partaking of you, as a king prevails. For the sake of your name you will guide me and nourish me. He says this, that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"ἐπεὶ τὸ ὄνομά σου κέκληται ἐπ' ἐμέ, ἕνεκεν τούτου τοῦ ὀνόματός σου οὗ φορῶ, ἀμφότερά μοι παράσχου· καὶ ὁδήγησόν με, ἵνα τελέσω τὸν δρόμον ἀμέμπτως καὶ εἰπεῖν δυνηθῶ· \"ἄνευ ἀνομίας ἔδραμον καὶ κατηύθυνα\", καί· \"ὁδὸν ἐντολῶν σου ἔδραμον\". καὶ διατραφῶ ὑπὸ σοῦ. ἡ σὴ ὁδὸς καὶ ἄρτος ἐστὶν ὁ σὸς υἱός. ὁδός ἐστιν λέγων· \"ἐγώ εἰμι ἡ ὁδός\". αὐτὸς οὖν καὶ ἄρτος ἐστίν. \"ἕνεκεν\" οὖν \"τοῦ ὀνόματός σου\", οὗ ἐχαρίσω μοι, ἵνα σωτ̣ηρίαν ἔχω· ηὐξάμην γὰρ καὶ εἶπον· \"ὁ θεός, ἐν τῷ ὀνόματί σου σῶσόν με. ἐξάξεις με ἐκ παγίδος ταύτης, ἧς ἔκρυψάν μοι, ὅτι σὺ εἶ ὁ ὑπερασπιστής μου. ἐχθροὶ πολλοί, ἀπατεῶνές τινες, ἐσκεύασάν μοι παγίδα, ἵνα με θηρεύσουσιν. οὐ μόνον οὖν παρακαλῶ, ἵνα μὴ ἐάσῃς με ἀπελθεῖν̣ ἐκεῖ, ἀλλὰ κἂν εἰσῆλθον, ἵνα ἐξάξῃς με ἐξ αὐτῆς. στικτέον δὲ καὶ οὕτως· 5–6 ὅτι σὺ ὁ ὑπερασπιστής μου, εἰς χεῖράς σου παραθήσομαι τὸ πνεῦμά μου. οὐκ ἄλλῳ παρατίθημι τὸ πνεῦμά μου, ἀλλ' εἰς τὰς σὰς χεῖρας. καὶ εἰ μὲν ἅγιος εἴη ὁ ταῦτα λέγων ἄνθρωπος, πνεῦμα αὐτοῦ ἐστιν τὸ συνεζευγμένον τῇ ψυχῇ, περὶ οὗ λέγεται· \"ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα\". οἱ μὲν οὐχ ἕτερον λέγουσιν εἶναι τὸ πνεῦμα παρὰ τὴν ψυχήν, οἱ δὲ τὸν νοῦν αὐτῆς, ἄλλοι δὲ τὴν γνώμην. ἀμφοτέρως δὲ κατὰ πάσας τὰς ἀποδόσεις θεὸς τηρεῖ τὸ πνεῦμα. ἐὰν ᾖν ἡ ψυχή, εἰς χεῖρας τοῦ θεοῦ παρατίθεται αὐτήν, ἵνα σκεπομένη ἀβλαβὴς διαμείνῃ, μὴ τρωθῇ ὑπὸ πολεμίων, μὴ ἀναιρεθῇ. ὅτι δὲ λέγεταί ποτε ἡ ψυχὴ πνεῦμα, Στέφανος διδάσκει· ὁπηνίκα γὰρ ἔμελλεν ἀποθνῄσκειν καὶ παρεκάλεσεν μὴ σταθῆναι τὴν ἁμαρτίαν τῶν κατ' αὐτοῦ φονώντων, λέγει·","english":"Since your name is called upon me, for the sake of this name of yours which I bear, grant me both things; and guide me, so that I may finish the course blamelessly and be able to say: \"I ran without lawlessness and I directed my way,\" and: \"I ran the way of your commandments.\" And may I be nourished by you. Your way and your bread is your Son. He is the way, saying: \"I am the way.\" He himself, then, is also bread. \"For the sake,\" then, \"of your name,\" which you have graciously given me, so that I may have salvation; for I prayed and said: \"O God, save me in your name. You will bring me out of this snare which they have hidden for me, because you are my protector. Many enemies, certain deceivers, have prepared a snare for me, so that they might hunt me. I entreat, then, not only that you not allow me to go there, but that even if I have entered, you bring me out of it. There must be a pause also thus: 5–6 because you are my protector, into your hands I will commit my spirit. I do not commit my spirit to another, but into your hands. And if the man who says these things is holy, his spirit is that which is joined to the soul, about which it is said: \"your spirit and soul and body whole.\" Some say that the spirit is not other than the soul, others that it is its mind, others its understanding. In both ways, according to all the interpretations, God keeps the spirit. If it is the soul, it is committed into the hands of God, so that being sheltered it may remain unharmed, not be wounded by enemies, not be destroyed. That the soul is sometimes called spirit, Stephen teaches; for when he was about to die and entreated that the sin of those murdering him not stand, he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"\"κύριε Ἰησοῦ, δέξαι τὸ πνεῦμά μου\", ἀντὶ τοῦ τὴν\n\nψυχήν μου\"3. καὶ ὁ Ἰάκωβος γράφων· \"ὥσπερ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν\", τὴν ψυχὴν πνεῦμα κ̣αλεῖ. λέγεται δέ, ὡς εἶπον, καὶ παρεζευγμένον τι λογικόν, ὥσπερ ἀχώριστος ἵνα ᾖ διδάσκαλος τῆς ψ̣υχῆς, πνεῦμα. καὶ ἐπειδὴ τοῦτο σύνεστιν τῇ ψυχῇ, ὅτε ἔχεται τοῦ θεοῦ, τοῦτο λέγει· μὴ τοιαῦτά μοι πραχθείη̣, ὥστε τὸ πνεῦμά μου ἔξω τῶν χειρῶν σου γενέσθαι, ἀλλὰ κατορθωθείη μοι πᾶσα ἀρετή, ἵν' ἐν ταῖς σαῖς χερσὶν τὸ πνεῦμά μου τυγχάνῃ. δύναται καὶ τὴν γνώμην ἑαυτοῦ λέγειν πνεῦμα, ὥστε καὶ αὐτὴν θ̣έλ̣ει ἐν ταῖς χερσὶν τοῦ θεοῦ φυλάττεσθαι. λοιπὸν καὶ τὰ ἐξηγητικά· αἱ δύο διαθῆκαι δύνανται χεῖρες τοῦ θεοῦ. εἰς ταύτας οὖν παρατίθεμαι τὸ πνεῦμά μου θέλων καὶ τὴν παλαιὰν νοεῖν, καὶ τουτέστιν τὰ ἐκεῖ προσταττόμενα, καὶ τὴν καινήν. ἀμφότεραι αἱ χεῖρές σου περιεχέτωσάν μου τὸ πνεῦμα. δυνατὸν δὲ καὶ μὴ δύο χεῖρας μόνας τοῦ θεοῦ λέγειν· δυϊκῶς γὰρ οὐκ ἐλέχθη, ἀλλὰ πληθυντικῶς· οὐδὲν δὲ διαφέρει πληθυντικῶς ἢ δυϊκῶς. ὅμως ἐὰν αἱ δύο διαθῆκαι ὦσιν, δυϊκῶς αἱ χεῖρες λέγονται. ἐὰν δὲ πᾶσα δύναμις τοῦ θεοῦ χεὶρ αὐτοῦ ὀνομάζηται–λέγομεν γὰρ χεῖρα βασιλέως τὴν στρατιωτικὴν δύναμιν–, εἰς τὴν σὴν στρατιωτικὴν δύναμιν, φρουρὰν χεῖράν σου τυγχάνουσαν, παρατίθεμαι τὸ πνεῦμά μου. πρὸς τὴν Ἰερουσαλὴμ ἐν Ἰσαίᾳ τῷ προφήτῃ λέγει ὁ θεός· \"ἰδού, ἐπὶ τῶν χειρῶν μου ἐζωγράφησά σου τὰ τείχη, καὶ ἐνώπιόν μου εἶ διὰ παντός\". μὴ δυνάμεθα κἂν μέχρι ἀναπλασμοῦ εἰπεῖν τείχη αἰσθητὰ γραφόμενα ἐν θεοῦ χερσὶν ἀσωμάτου ὄντος.","english":"Lord Jesus, receive my spirit,\" meaning my soul. And James writes: \"Just as the body without spirit is dead,\" calling the soul spirit. It is said, as I said, that a certain rational [spirit] is also yoked alongside, so that it may be an inseparable teacher of the soul, a spirit. And since this is present with the soul when it clings to God, this is what he says: may such things not be done to me, so that my spirit comes to be outside your hands, but may every virtue be set right in me, so that my spirit may be found in your hands. He can also call his own mind a spirit, so that he wishes even this to be guarded in the hands of God. Finally also the interpretive points: the two covenants can be the hands of God. To these, then, I entrust my spirit, wishing to understand both the old covenant—that is, the things commanded there—and the new. Let both your hands encompass my spirit. But it is possible not to speak of only two hands of God; for it was not said in the dual, but in the plural; and there is no difference between plural and dual. Nevertheless, if the two covenants are meant, the hands are spoken of in the dual. But if every power of God is named his hand—for we call the military force the hand of the king—then to your military force, which is a guard, your hand, I entrust my spirit. To Jerusalem God says in Isaiah the prophet: \"Behold, I have painted your walls upon my hands, and you are before me continually.\" Can we not say, even up to the point of re-formation, that perceptible walls are painted in the hands of God, who is incorporeal?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"ἐὰν οὖν, φησίν, τὰ τείχη σου ἐπὶ τῶν ἐμῶν χειρῶν ζωγραφηθῶσιν, ἐνώπιόν μου μένεις διὰ παντός, οὐδενὸς δυναμένου σε αἰχμαλωτίσαι· τὰ γὰρ τείχη τὰ ἐν ταῖς χερσίν μου γεγραμμένα ἀκαθαίρετα· οὐδεὶς ἐπιβῆναι καθ' αὐτῶν δύναται. ὥσπερ οὖν ἐν ταῖς χερσὶν θεοῦ ζωγραφούμενα τείχη οὐκ αἰσθητά ἐστιν, οὕτως ἐν ταῖς χερσὶν τοῦ θεοῦ παρατιθέμενος ἑαυτοῦ τὸ πνεῦμα δείκνυσιν, ὅτι οὐκ εὐτελές τί ἐςτιν τὸ πνεῦμα, ἀλλ' ἤτοι̣ ἡ παρεζευγμένη οὐσία λογικὴ τῇ ψυχῇ ἢ ὁ νοῦς αὐτῆς ὁ θεῖος, ὁ ἀμιγῶς ἔχων καὶ πρὸς ὕλην καὶ πρὸς κακίαν. ὁ νοῦς ὅτε σῴζει τὴν νοῦ α᾿̣ρετήν, πάσης ὕλης ἐκτός ἐστιν, ἀσυνπλόκως ἔχει πρὸς σωματικά, ἀλλὰ καὶ κακίας πάσης ἀμοιρεῖ. διὰ τοῦτο δύναται ἐν ταῖς χερσὶν τοῦ θεοῦ δοθῆ ναι καὶ φυλαχθῆναι· οὐ φυλάττει γὰρ θεὸς τὸν ἔχοντα κακίαν. ἄλλως δὲ φυλάττει αὐτὸν ἔξω τῆς κακίας βουλόμενος αὐτὸν ἀγαγεῖν. ἐπερ· τὰ τείχη τί; –πολυτρόπως ὀνομάζεται ἐν τῇ γραφῇ τὰ τείχη. περὶ τῆς σοφίας λέγεται, ὅτι \"ἐπ' ἄκρων τειχέων κηρύττεται\"· καὶ οὐ δήπου λέγομεν, ὅτι ἐπ' ἄκρων αἰςθητῶν τειχέων κήρυκες γινόμενοί τινες ἀπαγγέλλοντες τὰ περὶ τῆς ἀρετῆς. τείχη εἰσὶν τὸν νοῦν φρουροῦντα καὶ τὸν ἔσω ἄνθρωπον αἱ ἀρεταὶ καὶ αἱ θεῖαι νοήσεις. ὅσον τις ἔτι ἐν τοῖς θεμελίοις τῶν τειχῶν ἐστιν ἢ ἐμέσασεν τὴν ἀνάβασιν αὐτῶν, οὔπω κηρύξαι δύναται τὴν σοφίαν· μόλις ἐπαΐειν αὐτὴν δύναται. ὅταν δὲ εἰς αὐτὰ τὰ ἄκρα τῶν τειχῶν γένηται, ἵν' οὕτως εἴπω, ὅταν ὑπερβῇ τὸν κόσμον, ὑπερκόσμιος γένηται, τότε δύναται τὴν σοφίαν κηρύττειν. πάλιν, ἐλέχθη ὅτι· \"ἐπὶ τῶν χειρῶν μου ἐζωγράφησά σου τὰ τείχη\".","english":"If, then, he says, your walls are painted on my hands, you remain before me continually, since no one is able to take you captive; for the walls painted on my hands are indestructible; no one is able to set foot upon them. Just as, therefore, walls painted on the hands of God are not perceptible to the senses, so too he who places his own spirit in the hands of God shows that the spirit is not something of little worth, but is either the rational substance yoked alongside the soul or its divine mind, which is unmixed with respect both to matter and to evil. The mind, when it preserves the virtue of the mind, is outside all matter, is unentangled with respect to bodily things, and also has no share in any evil. For this reason it can be given and guarded in the hands of God; for God does not guard the one who has evil. But in another way he guards him, wishing to lead him outside of evil. Furthermore, what are the walls? Walls are named in Scripture in many ways. Concerning wisdom it is said that \"she is proclaimed upon the tops of the walls\"; and surely we do not say that certain men becoming heralds upon the tops of perceptible walls proclaim the things concerning virtue. The walls are the virtues and divine thoughts that guard the mind and the inner man. As long as someone is still among the foundations of the walls or has in the middle the ascent of them, he cannot yet proclaim wisdom; scarcely can he understand it. But when he comes to the very tops of the walls—so to speak, when he has transcended the world and become supramundane—then he can proclaim wisdom. Again, it was said: \"On my hands I have painted your walls.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"τῶν αἰσθητῶν εἰσιν ἰδέαι κατ̣άλληλοι. αἱ ἰδέαι δὲ αὗται νοήσεις εἰσὶν θεοῦ, βουλήσεις εἰσὶν θεοῦ. καὶ λάβε διὰ παραδείγματος τὸ θεωρούμενον· ὁ βουλόμενος κατασκευάσαι πόλιν, ὅλην τὴν πόλιν καὶ τὰ μέρη αὐτῆς ἀνατυποῖ τῇ ἑαυτοῦ διανοίᾳ καὶ κατ' ε᾿̣κείνας τὰς νοήσεις κατασκευάζει τὰ αἰσθητά. ἀμέλει γοῦν ἐὰν μὴ ὀρθῶς λάβῃ τὸ νόημα, φέρε, τῆς ἀγορᾶς ἢ τοῦ τεμένους ἢ τῶν ἄλλων, οὐ καλῶς ποιεῖ τὰ αἰσθητά. αἱ ἰδέαι οὖν δύνανται εἶναι τὰ τείχη, ἐν ταῖς χερσὶν τοῦ θεοῦ γεγραμμέναι βουλήσεις. ταῦτα οὖν τὰ τείχη ἐν τῇ βουλήσει τοῦ θεοῦ ἔχουσιν τὸ εἶναι. καὶ λέγω· \"ἐν Χριστῷ\", φησίν, \"ἐκτίσθη τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε ἀρχαὶ εἴτε ἐξουσίαι· πάντα δι' αὐτοῦ ἔστιν· καὶ αὐτὸς ἔστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν\". ἐν αὐτῷ ἐκτίσθη τὰ ὁρατὰ καὶ τὰ ἀόρατα· ὡς ἐὰν πολι η\n\nἐν τῷ νῷ τοῦ ἀρχιτέκτονος τὰ μέρη τῆς πόλεως οἰκοδομηθῇ, τουτέστιν πρὸς ἐκεῖνα, διακρατούμενα ὑπ' ἐκείνων· λόγοι γάρ εἰσιν διακρατητικῶν. ἐν Χριστῷ οὖν συνέστηκεν τὰ πάντα. ἐὰν κατ' ἐπίνοιαν θελήσῃς ἆραι τὸν λόγον ἀπὸ τῶν ὄντων, οὐχ ὑφίστανται ταῦτα. συναπέρχονται τῇ ἄρσει τοῦ λόγου. οὕτω οὖν καὶ τὰ τείχη· ἡ ἀσφάλεια πᾶσα ἐν ταῖς χερσὶν τοῦ θεοῦ γέγραπται. ἐὰν δὲ καὶ τὰς ἀρετὰς λέγῃς τείχη, ἠρέμα καὶ αἱ ἀρεταὶ ἔχουσιν ἰδέας, τὰς πρωτοτύπους ἕξεις. οἷον ἔχω δικαιοσύνην, ἀλλὰ οὐ πᾶσαν αὐτήν, ἀλλὰ κατ' αὐτὴν πεποίωμαι. ἐστὶν δὲ ἡ νοουμένη οὐ χωρὶς τοῦ μετέχοντος ὡσανεὶ ἰδέα, οὐκ ἰδέα οὕτως, ὡς εἴωθας λέγεσθαι.","english":"The ideas of perceptible things correspond to one another. And these ideas are thoughts of God, they are willings of God. And grasp what is being considered by means of an example: one who wishes to build a city forms in his own mind a mental image of the whole city and its parts, and in accordance with those thoughts he constructs the perceptible things. Indeed, at any rate, if he does not correctly grasp the conception—suppose—of the marketplace or the temple or the other parts, he does not make the perceptible things well. The ideas, then, can be the walls, written on the hands of God as willings. These walls, therefore, have their being in the will of God. And I say: \"In Christ,\" he says, \"all things were created, the things in the heavens and the things on the earth, the visible and the invisible, whether principalities or authorities; all things exist through him; and he is before all things, and all things hold together in him.\" In him the visible and the invisible were created; as when the parts of the city are built in the mind of the architect, that is, in relation to those things, being held together by them; for they are rational principles of things that hold together. In Christ, then, all things hold together. If by way of conception you wish to remove the rational principle from existing things, these things do not subsist. They depart together with the removal of the rational principle. So then also the walls: all their security is written on the hands of God. But if you also call the virtues walls, gently also the virtues have ideas, the prototypical states. For example, I have righteousness, but not the whole of it, but I have been made quality according to it. And that which is conceived is not apart from the participant as though an idea, not an idea in the way you are accustomed to speak of it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"ἐὰν οὖν ἄρῃς ἐπιστήμην, αἴρονται αἱ ἕξεις τῶν ἐπιστημόνων, συναπέρχονται αὐτῇ, κειμένης δὲ ἐκείνης μετέχουσιν αὐτῆς καὶ εἰσὶν αἱ κατὰ μέρος ἕξεις. ἄλλη δέ ἐστιν παρὰ ταύτας, ἅτε δὴ ἀρχικωτέρα οὖσα καὶ βεβαιοτέρα. ἀμέλει γοῦν αὕτη οὐ δέχεται τὸ μᾶλλον καὶ τὸ ἧττον, ἡ δὲ ἐν τοῖς μετέχουσιν δέχεται τοῦτο. τὴν ἀσφάλειαν οὖν σημαίνει τὰ τείχη. ἐλυτρώσω μὲ, κύριε ὁ θεὸς τῆς ἀληθείας. λυτροῦται ὑπὸ θεοῦ ὁ ἔξω πάσης ταραχῆς γινόμενος. ὁ θεὸς οὖν τῆς ἀληθείας λυτροῦται ἀπὸ ἀπάτης· ᾗ θεὸς ἀληθείας ἐστίν, ἀπὸ ἀπάτης καὶ ψευδοδοξίας λυτροῦται. ὅταν τις φρονήματα ἐσφαλμένα καὶ ψευδῆ ἔχῃ, χρῄζει θεοῦ, ἵνα τῇ ἀληθείᾳ ἑαυτοῦ ἔξω αὐτὸν ποιήσῃ πάσης ἀπάτης. πάλιν ὁ θεὸς τῆς δικαιοσύνης ῥύεται ἀπὸ ἀδικημάτων· εἴρηται γοῦν· \"εἰσάκουσόν μου, ὁ θεὸς τῆς δικαιοσύνης μου\", ἵνα πάσης ἀδικίας ἐκτός με ποιήσῃς, ἵνα τοὺς ἐνεργοῦντας κατ' ἐμοῦ τὰ ἄδικα ἥττῃ ὑποβάλῃς. καὶ οὕτως ἐφ' ἑκάστου· ὁ Ἰωσὴφ παρεκάλει τὸν θεὸν τῆς σωφροσύνης, ἵνα μὴ ὑποπέσῃ ταῖς πάγαις τῆς ἀναπειθούσης εἰς ἀκολασίαν· καὶ ἡ Σωσάννα, ἵνα μὴ ὑποπέσῃ τοῖς πρεσβυτέροις εἰς μοιχείαν. ὁ θεὸς τῆς σωφροσύνης ἐπακούει, οὐχ ὅτι ἄλλος καὶ ἄλλος ἐστίν. ἐμίσησας τοὺς φυλάττοντας ματαιότητας διὰ κενῆς. ἐπεὶ θεὸς τῆς ἀληθείας εἶ, καὶ ἐμίσησας τοὺς φυλάττοντας ματαιότητας διὰ κενῆς. τὰ μάταια δὲ οὔκ εἰσιν ἀληθῆ. διὰ κενῆς\"3 δὲ εἶπεν αὐτά, ἐπεὶ τρόπον τινὰ οὐχ ὑφίστανται. πᾶν ψευδὲς ἀνυπόστατόν ἐστιν. περὶ τῆς κυοφορησάσης τὸν ναὸν τοῦ Ἰησοῦ ὅταν λέγω ὅτι τέτοκεν\"3, ἀληθεύω· ἐὰν δὲ εἴπω· τέτοκεν ἐξ ἀνδρός\"3, ψεύδομαι·","english":"If, then, you remove knowledge, the states of those who know are removed, and they depart together with it; but when it remains, they partake of it and the particular states exist. And it is other than these, being more original and more secure. At any rate, this one does not admit the more and the less, but the one in those who partake does admit this. The walls, then, signify safety. You redeemed me, O Lord, God of truth. The one who comes to be outside all disturbance is redeemed by God. The God of truth, then, redeems from deceit; inasmuch as he is God of truth, he redeems from deceit and false opinion. Whenever someone has mistaken and false thoughts, he needs God, so that by the truth he may make himself outside all deceit. Again, the God of righteousness rescues from acts of injustice; for it has been said: \"Hear me, O God of my righteousness,\" so that you may make me outside all injustice, so that you may subject those who do unjust things against me to defeat. And so in each case: Joseph would call upon the God of chastity, so that he might not fall under the snares of her who persuaded him to licentiousness; and Susanna, so that she might not fall under the elders for adultery. The God of chastity hears, not because he is one and another. You hated those who guard vanities in vain. Since you are the God of truth, you also hated those who guard vanities in vain. But vanities are not true. And he said \"in vain\" because in a certain way they do not subsist. Everything false is without subsistence. When I say concerning the one who conceived the temple of Jesus that she has given birth, I speak truly; but if I say, \"She has given birth by a man,\" I lie.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":220,"ref":"p220","source":"οὐχ ὅτι τέτοκεν, περὶ τὸν τρόπον τὸ ψεῦδος γίνεται. πᾶσα κακία διὰ κενῆς γίνεται, οὐκ ἔχει τέλος. λέγει ο̣ὖν̣· σύ, ὦ θεέ, τοὺς φυλάττοντας ματαιότητας διὰ κενῆς ἐμίσησας. ἐάν τις τῶν τοιαῦτα φυλαττόντων αἴσθησιν λάβῃ, τίς ὁ μισῶν τὰ τοιαῦτα, πεπαύσεται ἢ κακίσειεν ἑαυτόν. ἐγὼ δὲ ἐπὶ τῷ κυρίῳ ἤλπισα. σὺ οὐ῀̣ν, ὦ δέσποτα, \"ἐμίσησας τοὺς φυλάττοντας ματαιότητας διὰ κενῆς\", ἐγὼ δὲ ἐπὶ σὲ ὡς κύριόν μου ἤλπισα· ἠδύνατο γὰρ εἰπεῖν· ἐγὼ δὲ ἐπὶ σὲ ἤλπισα\"3. λέγει δέ· \"ἐπὶ τῷ κυρίῳ ἤλπισα\". ὡς δοῦλος ταῦτα λαλεῖ. ἀπὸ διαθέσεως δούλου καὶ ἔργο̣υ̣ δούλου ταῦτα λέγει. ἀγαλλιάσομαι καὶ εὐφρανθήσομαι ἐπὶ τῷ ἐλέει σου. ἐπὶ τῷ σῷ ἐλέει· εἰ γὰρ καὶ κύριόν σε ὁμολογῶ καὶ ἤλπισα ἐπὶ σέ, ἀλλ' οὐ τῇ ἐμῇ δυνάμει τὸ τέλος παραγίνεται, ἀλλ' ἐλεημοσυ´̣νῃ τῇ σῇ. ὅτι ἐφεῖδες τὴν ταπείνωσίν μου. ἐφεῖδες τὴν ταπείνωσίν μου τὴν μέλλουσαν διαδέχεσθαι. ἐφιδὼν οὐκ ἔασάς με πεσεῖν εἰς αὐτήν. ἔσωσας ἐκ τῶν ἀναγκῶν τὴν ψυχήν μου. ἁπλουστέρως ἐν τῇ γραφῇ ἀνάγκαι λέγονται αἱ θλίψεις· \"ἑξάκις\" γὰρ \"ἐξ ἀναγκῶν σε ἐξελεῖται\", καί· \"ἐκέκραξαν πρὸς κύριον, καὶ εἰσήκουσεν αὐτῶν καὶ ἐκ τῶν ἀναγκῶν αὐτῶν ἔσωσεν αὐτούς\". ἔξω με πάσης θλίψεως πεποίηκεν, ἐπινεύσας δηλονότι τῇ παρακλήσει· ἀνέπεμψα γὰρ εὐχήν, ἵνα ἀπὸ τῶν ἐχθρῶν ῥυσθῶ, ἀπὸ τῶν ἐπικειμένων πολεμίων. δύνασαι δέ πώς ποτε λογικώτερον τὰς κακίας ἀνάγκας εἰπεῖν. ἐξ ἀνάγκης ὁ κακὸς οὐ δέχεται δικαιοσύνην. οὐ λέγω τὸν ἄνθρωπον μὴ εἶναι δεκτικὸν δικαιοσύνης, ἀλλὰ τὸν ἄδικον. οὐ τὸ ἔξω τῶν θλιβηρῶν γενέσθαι, ἀλλὰ τὸ μὴ ἡττηθῆναι· οὕτω γὰρ ἠκούσαμεν καὶ τό·","english":"Not that she has given birth—the falsehood arises in relation to the manner. All wickedness comes to be in vain; it has no end. He says, then: You, O God, have hated those who keep vanities in vain. If one of those who keep such things gains perception, who is it that hates such things—will he cease, or will he hate himself? But I have hoped in the Lord. You, then, O Master, \"have hated those who keep vanities in vain,\" but I have hoped in you as my Lord; for he could have said, \"But I have hoped in you.\" But he says, \"I have hoped in the Lord.\" He speaks these things as a servant. From a servant's disposition and a servant's work he says these things. I will exult and be glad in your mercy. In your mercy—for even if I confess you as Lord and have hoped in you, still the end does not come about by my own power, but by your compassion. Because you looked upon my lowliness. You looked upon my lowliness that was to follow. Looking upon it, you did not allow me to fall into it. You saved my soul from necessities. In Scripture, necessities are spoken of quite simply as afflictions; for \"six times he will deliver you from necessities,\" and, \"They cried out to the Lord, and he heard them and saved them from their necessities.\" He has set me outside every affliction, clearly assenting to the petition; for I sent up a prayer that I might be delivered from enemies, from foes pressing upon me. But you can in some way more rationally call wickednesses necessities. By necessity the wicked man does not receive righteousness. I do not say that man is not capable of receiving righteousness, but the unjust man. Not to have come to be outside afflictions, but not to have been defeated; for so we have heard also the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"\"ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ\", καί· \"μὴ εἰσενέγκῃς ἡμᾶς εἰς\n\nπειρασμόν\". εἰ δὲ τοῦτο παρεκάλουν οἱ Χριστοῦ ἀπόστολοι καὶ οἱ ἄλλοι δίκαιοι τὸ μὴ πειρασθῆναι, οὐδέποτε ἐπηκούσθησαν, εἴγε ἀληθεύουσιν λέγοντες· \"ἐν παντὶ θλιβόμενοι, ἀλλ' οὐ στενοχωρούμενοι\". καὶ οὐ συνέκλεισάς με εἰς χεῖρας ἐχθροῦ. συνκλείομαι εἰς τὰς χεῖρας τῶν ἐπιβουλευόντων, ὅταν ἡττηθῶ ἀπὸ τῶν ἀναγκῶν καὶ τῶν θλίψεων. ὅταν δὲ σωθῶ ἀπ' αὐτῶν, οὐ συνκλείομαι εἰς τὰς χεῖρας αὐτῶν, οὐ πράττω ὅπερ βούλονται κατ' ἐμοῦ ἐπαγαγεῖν. ἔστησας ἐν εὐρυχώρῳ τοὺς πόδας μου. διχῶς καὶ τοῦτο νοητέον. ἡ ἀγωγὴ ἡ κατὰ τὸν περίγειον τόπον καὶ ἡ κατὰ κακίαν λέγεται πλατεῖα εἶναι καὶ εὐρύχωρος. μέγα δέ ἐστιν γενόμενον ἐν ταύτῃ τῇ πλατείᾳ καὶ εὐρυχώρῳ μὴ ὑποσυρῆναι ἀλλὰ στήκειν. ἡ στάσις δὲ παρὰ θεοῦ γίνεται. χαριστηρίως οὖν λέγει· \"ἔστησας ἐν εὐρυχώρῳ τοὺς πόδας μου\". οὐκ αἰσθάνονται οἱ πόδες μου θλίψεως περιεστηκυίας. οἱ λέγοντες γοῦν· \"τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ θεοῦ; θλῖψις, στενοχωρία\"; ἐροῦσιν· \"ἔστησας ἐν εὐρυχώρῳ τοὺς πόδας\" ἡμῶν. εἰ καὶ ὁ τόπος, ἐν ᾧ γεγόναμεν, καὶ ἡ ὁδός, ἐν ᾗ τυγχάνομεν, στενή ἐστιν, ἀλλὰ εὐρύχωρον αὐτὴν ὁρῶμεν σοῦ πλατύνοντος τὴν θλῖψιν. εὐρυτέραν ὁδὸν τῆς θλίψεως παρέχεις βοηθῶν. ἐλέησόν με, κύριε, ὅτι θλίβομαι. ἀλλὰ λέγεις, ὅτι καὶ μὴν εἶπεν· \"ἔστησας ἐν εὐρυχώρῳ τοὺς πόδας μου\". ἵν' ὁ ἅγιος εὔχεται ἀδιαλείπτως· μὴ γὰρ ἕν ἐστιν θλιβηρόν, μὴ γὰρ μία περίστασίς ἐστιν ἐν τῷ βίῳ, μὴ γὰρ εἷς πειρασμός.","english":"Deliver us from the evil one,\" and: \"Do not lead us into temptation.\" But if the apostles of Christ and the other righteous prayed for this—not to be tempted—they were never heard, if indeed they speak the truth when they say: \"In everything afflicted, but not distressed.\" And you did not shut me up into the hands of the enemy. I am shut up into the hands of those who plot against me whenever I am defeated by necessities and afflictions. But whenever I am saved from them, I am not shut up into their hands; I do not do what they wish to bring upon me. You set my feet in a spacious place. This too must be understood in two ways. The conduct pertaining to the earthly region, and that pertaining to vice, are said to be broad and spacious. And it is a great thing, having come to be in this broad and spacious place, not to be dragged down but to stand. And standing comes from God. So he says by way of thanksgiving: \"You set my feet in a spacious place.\" My feet do not perceive the affliction that surrounds them. At any rate, those who say: \"Who will separate us from the love of God? Affliction, or distress?\" will say: \"You set our feet in a spacious place.\" Even if the place in which we have come to be, and the way in which we find ourselves, is narrow, yet we see it as spacious when you widen the affliction. You provide a broader way than the affliction, by helping. Have mercy on me, Lord, for I am afflicted. But you say, \"Indeed, he said: 'You set my feet in a spacious place.'\" So that the saint prays unceasingly; for there is not one thing that is afflictive, nor is there one circumstance in life, nor one temptation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"ἐάν τις οὖν παρακαλέσας ῥυσθῇ ἀπό τινος ἢ ἀπό τινων, πάλιν ὁρᾷ ἄλλα ἐφεδρεύοντα, καὶ πάλιν περὶ ἐκείνων εὔχεται· θλίβουσιν γὰρ αὐτὸν τὰ προσδοκώμενα. ἐπερ· ὡς πρ̣οφήτης προεθεώρει; –τὰ τοιαῦτα μὲν καὶ οὐ προφήτης δύναται προθεωρεῖν. ἐν τόπῳ εἰμί, ἔνθα πολλοὶ κακοί εἰσιν. μισοῦσιν δὲ τὸν ἐκεῖ ὄντα δίκαιον. κἄν ποτε γοῦν ἐπιθῶνται καὶ προσαγάγωσίν τι πάλαισμα ἢ πειρατήριον καὶ γένηταί τις ἔξω αὐτοῦ, εἰδὼς αὐτῶν τὸ ἔπειτα κακὸν ἐπάγρυπνον προσδοκᾷ πάλιν τοιοῦτό τι· \"οὐ γὰρ μή\", λέγει, \"ὑπνώσουσιν, ἐὰν μὴ κακοποιήσουσιν· ἀφῄρηται ὁ ὕπνος αὐτῶν καὶ οὐ κοιμῶνται\". ῥυσθεὶς δὲ πολλάκις εὔχεται καὶ περὶ τῶν ἑξῆς. ἐταράχθη ἀπὸ θυμοῦ ὁ ὀφθαλμός μου. ὁ νοῦς μου ἐταράχθη οὐκ ἐν θυμῷ τῷ ἐμῷ, ἀλλ' ἐν θυμῷ τῶν ἐχθρῶν ἢ ἐν θυμῷ τῷ σῷ· θυμοῦσαι γὰρ κατὰ τῶν ἁμαρτανόντων, καὶ ἁμαρτήσας ὑποπέσω τῷ θυμῷ καὶ ταραχθῇ μου ὁ νοῦς. ἡ ψυχή μου καὶ ἡ γαστήρ μου. οὐ μόνος, φησίν, ὁ ὀφθαλμός μου, τουτέστιν ὁ νοῦς, ἐταράχθη ὑπὸ θυμοῦ. δύναται δὲ καὶ τοῦτο· \"ἐν θυμῷ ἐταράχθη ὁ ὀφθαλμός μου\". ὅτε θυμοῦμαι, ταράττεταί μου ὁ νοῦς· τὰ γὰρ πάθη ταρακτικά εἰσιν τοῦ νοῦ. καὶ ἡ ψυχή μου δὲ ἐταράχθη, ἧς ἐστιν ὁ ὀφθαλμὸς ὁ ταραχθεὶς ὑπὸ τοῦ θυμοῦ. \"καὶ ἡ γαστήρ μου\"· γαστέρα ὧδε οὐ τὴν τοῦ σώματος λέγει, ἀλλὰ τὴν συνλαμβάνουσαν ἀπὸ τοῦ νυμφίου καὶ τίκτουσαν· \"ἀπὸ τοῦ φόβου σου ἐν γαστρὶ ἐλάβομεν καὶ ὠδινήσαμεν\", ὥστε μηκέτι σῴζειν τὰ συνλημφθέντα, ἀλλὰ ἀμβλωθρίδια αὐτὰ ἀπορίπτειν. δύναται δὲ καὶ τοῦτο ὅτι·","english":"If someone, then, having prayed, is delivered from one thing or from certain things, he again sees others lying in wait, and again he prays concerning those; for the things he expects press hard upon him. Perhaps, as a prophet, he foresaw? —Such things, indeed, even one who is not a prophet is able to foresee. I am in a place where there are many wicked men. And they hate the righteous man who is there. And if at some time they attack and bring some wrestling-hold or assault against him, and he comes to be outside it, knowing their subsequent evil to be watchful, he again expects something of the same sort: \"For they will not,\" he says, \"sleep unless they have done evil; their sleep has been taken away, and they do not slumber.\" And having been delivered, he often prays also concerning what follows. My eye was troubled from anger. My mind was troubled, not in my own anger, but in the anger of the enemies or in your anger; for you are angry against those who sin, and having sinned I fall under the anger, and my mind is troubled. My soul and my belly. Not only, he says, was my eye, that is, my mind, troubled by anger. But this also is possible: \"In anger my eye was troubled.\" When I am angry, my mind is troubled; for the passions are troubling to the mind. And my soul also was troubled, of which the eye is the one troubled by the anger. \"And my belly\": here he does not call the belly of the body, but the one that conceives from the bridegroom and gives birth: \"From your fear we conceived in the womb and were in travail,\" so as no longer to preserve the things conceived, but to cast them away as abortions. But this also is possible, that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"ἐπειδὴ τὸν γαλήνιον τὴν γαστέρα ποιοῦντα ἄρτον τοῦ οὐρανοῦ οὐκ ἐτράφην, ἀλλὰ ἄλλην τινὰ τροφὴν ἔλαβον βλαπτικήν, δηλητήριον, καὶ ἡ γαστήρ μου τετάρακται. οὐκ ἀφελπίζει οὖν τὴν σωτηρίαν. ἐπερ· τὴν ψυχὴν ταράττεσθαι; –τινὲς βούλονται λέγειν τὴν ψυχὴν τριδύναμον εἶναι· παχύτερον δὲ καὶ μεριστὴν αὐτὴν λέγουσιν. νοῦν δὲ αὐτῆς τὸ λογιστικὸν λέγουσιν· τοῦτο γὰρ ἐπιστήμης ἐστὶν δεκτικόν, τοῦτο γνῶσιν ἔχειν δύναται. τὸ επιθυμητικὸν οὐ δέχεται γνῶσιν, πείθεται δὲ ἐνίοτε τῷ λογιστικῷ, ἐπιπειθές ἐστιν, οὐκ αὐτὸ δὲ ἐπιστήμην ἔχει. καὶ ὥσπερ ὅταν τὰ πνεύματα τοῦ ἀέρος καλῶς πνέῃ, ἐπιπειθὲς γίνεται τῷ κυβερνήτῃ τὸ πλοῖον οὐκ ἔχον κίνησιν τοιαύτην, ἀλλὰ μὴ ἀντιταττόμενον τῇ τέχνῃ τῶν πνευμάτων μὴ ὄντων ἐναντίων, καὶ τὸ επιθυμητικὸν πάλιν πείθεται τῷ λογιστικῷ οὐκ αὐτὸ ἔχον λογισμόν. τὸ λογιστικὸν οὖν οὐκ ἄν τις ἁμάρτοι νοῦν λέγων. ὅλα δὲ ἅμα συνελθόντα ἡ ψυχή ἐστιν. καὶ λάβε\n\nπαράδειγμα. ἔστιν λαβεῖν ἄνθος. το`̣ ἄνθος ἔχει τοιόνδε χρῶμα, ἀλλ' οὐκ αὐτό ἐστιν τὸ ἄνθος. ἔχει καὶ τοιάνδε ἀποφοράν, ἀλλ' οὐχ ἡ ἀποφορ̣α`̣ τὸ ἄνθος. ἔχει καὶ σχῆμα τοιόνδε. πάντα οὖν ἅμα λαμβανόμενα το`̣ ἄνθος ἐστίν. ὅταν οὖν λέγ̣ωμεν· εὐῶδές ἐστιν τὸ ἄνθος\"3, μόνον τὶ αὐτοῦ σημαίνομεν, τὸ πνοὴν ἐκπέμπειν ἡδίστην. καὶ πάλιν ἐὰν λέγωμεν αὐτὸ πικρόν, τὸν χυμὸν οὐ μόνον αὐτοῦ μόνον σημαίνομεν. οὔκ ἐστιν δὲ ὁ χυμὸς τὸ ἄνθος, ἀλλὰ ἅμα πάντα τὸ ἄνθος ἐστίν. εἰπὼν οὖν περὶ τοῦ λογιστικοῦ ἢ τοῦ νοῦ ἑαυτοῦ, ὅτι ὑπὸ θυμοῦ τετάρακται, λέγει καὶ ἡ ψυχή.","english":"Since I was not fed with the bread of heaven, which makes the belly calm, but received some other harmful food, a poison, my belly also is troubled. He does not, then, despair of salvation. Why is the soul troubled? Some wish to say that the soul is threefold in power; but they call it more crassly also divisible. They call its mind the rational part; for this is receptive of knowledge, this is able to have understanding. The desiring part does not receive knowledge, but is sometimes persuaded by the rational part; it is obedient to persuasion, but does not itself have knowledge. And just as when the winds of the air blow favorably, the ship becomes obedient to the pilot, not having such a motion of its own, but not resisting the skill, since the winds are not contrary—so again the desiring part is persuaded by the rational part, not itself having reasoning. So one would not err in calling the rational part the mind. But all these things taken together at once are the soul. And take an example. It is possible to take a flower. The flower has such-and-such a color, but the color is not itself the flower. It has also such-and-such a scent, but the scent is not the flower. It has also such-and-such a shape. All things, then, taken together at once are the flower. When, therefore, we say, \"The flower is fragrant,\" we signify only something of it—that it sends forth a most pleasant breath. And again, if we say that it is bitter, we signify its taste, not only that alone. But the taste is not the flower, but all things at once are the flower. Having spoken, then, about his rational part or his mind, that it is troubled by anger, he says also \"the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"οἶδας ὅτι τοῦ ἡνιόχου κακῶς ὑποσυρέντος καὶ ὅλον τὸ ὄχημα βλάπτεται, καὶ ἀνατραπέντος κυβερνήτου ἀνατρέπεται καὶ τὸ σκάφος. ὁ λεγόμενος οὖν ὀφθαλμὸς οὗτος νοητικὴ δύναμίς τις οὖσα κυβερνᾷ τὴν ὅλην ψυχήν. ἐὰν οὖν οὗτος ταραχθῇ, καὶ ἡ ψυχὴ συνταράττεται. ἐπερ· καὶ ἡ γαστὴρ ἡ γεννητική; –ὅπερ εἶπον δὲ πολλάκις, καὶ νῦν ε᾿̣ρῶ· ἐπὶ τῶν αἰσθητῶν ἕκαστον εἶδός τί ἐστιν καὶ οὐ δύναται ἄλλο τι εἶναι. τὸ φυτὸν οὐ δύναται εἶναι χ̣ρυσός, ὁ χρυσὸς ἄνθρωπος οὐ δύναται. ἐπὶ τῶν νοητῶν δὲ δυνατὸν κατὰ σχέσεις διαφόρους καὶ ἐπινοίας. ἀμε´̣λει γοῦν χθὲς ἔλεγον, ὅτι ἡ ψυχὴ ὅτε ζητεῖ καὶ ζητεῖ γε γνῶναι ἑαυτήν, αὐτὴ ἔχει τὸν λόγον καὶ τοῦ ζητοῦντος καὶ τοῦ ζητουμένου. καὶ ἐὰν γεωργῇ ἑαυτὴν ὡς φυτόν, οὔκ ἐστιν ἄλλο τὸ φυτὸν καὶ ἄλλος ὁ γεωργός, τῇ ἐπινοίᾳ δὲ μόνῃ διαφορὰ εὑρίσκεται. ἐὰν οὖν λέγῃ ὀφθαλμὸν καὶ γαστέρα, ἐνχωρεῖ περὶ τῆς αὐτῆς δυνάμεως ἀμφότερα λέγειν· διὰ τὸ ὁρᾶν λέγεται ὁ νοῦς ὀφθαλμός, διὰ τὸ γεννᾶν καὶ φέρειν εἰς μέσον νοήματα δύναται γαςτὴρ εἶναι. ὅτι ἐξέλιπεν ἐν ὀδύνῃ ἡ ζωή μου καὶ τὰ ἔτη μου ἐν στεναγμοῖς. ἐπεὶ ἐξέλιπεν ἐν ὀδύνῃ ἡ ζωή μου–ἐπώδυνον γὰρ αὐτὴν ἀεὶ ἔσχον–, οὐ ποτὲ στένω, ποτὲ δὲ οὔ· ἀεὶ στένω ποθῶν τὴν ἀρετήν, ἀεὶ πονῶ, ἀεὶ ἱδρῶ ὑπὲρ κτήσεως τοῦ ἀγαθοῦ. ἐπεὶ διὰ βίου οὖν τοῦτο πάσχω, τρόπον τινὰ ἡ ζωή μου ἐν ὀδύνῃ ἐξέλιπεν καὶ τὰ ἔτη μου ἐν στεναγμοῖς· διὸ παρακαλῶ σε, ἵνα μηκέτι τοσοῦτον ὑφίσταμαι πόνον· εἰ γὰρ πάλιν πονῶ τηρῶν αὐτό, ἀλλ' οὔκ ἐστιν ὁ πόνος ὁ αὐτὸς τοῦ κτήσασθαί τι καὶ τοῦ τηρῆσαι τὸ ἤδη ὑπαρχθέν. ἐπερ· πῶς εἴδη εἰσὶν καθόλου;","english":"You know that when the charioteer is dragged along badly, the whole chariot is damaged, and when the pilot is overturned, the ship is overturned too. This so-called eye, then, being a certain noetic power, steers the whole soul. If, then, this is disturbed, the soul is disturbed along with it. But what of the generative belly? What I have said often, I will say now also: among perceptible things, each kind is something and cannot be anything else. A plant cannot be gold, and gold cannot be a human being. But among intelligible things this is possible according to different relations and conceptions. At any rate, yesterday I was saying that the soul, when it seeks and seeks to know itself, itself has the principle both of the seeker and of the thing sought. And if it cultivates itself as a plant, the plant is not one thing and the cultivator another, but the difference is found only in conception. If, then, he speaks of an eye and a belly, it is possible to speak both of the same power: because it sees, the mind is called an eye; because it generates and brings thoughts into the open, it can be a belly. Because my life has failed in pain, and my years in groanings. Since my life has failed in pain—for I always held it to be painful—I do not groan at one time and not at another; I always groan, longing for virtue, I always labor, I always sweat for the acquisition of the good. Since, then, I suffer this throughout my life, in a certain way my life has failed in pain and my years in groanings; therefore I beseech you, that I may no longer undergo so much toil; for if I labor again in keeping it, still the toil of acquiring something is not the same as that of keeping what already exists. But how are there universal kinds?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"–ἐὰν ἀπαιτῇ λόγον ἀνθρώπου, μὴ Σωκράτους ἀποδίδως, μὴ λέγεις ὅτι, φέρε, Δίων. ζῷον θνητὸν λογικόν ἐστιν\"3 τοῦ εἴδους ἐστὶν ὁ λόγος. καὶ ἐὰν τοίνυν λέγω, ὅτι ὁ δίκαιος ἔξω ἀδικίας ἐστίν, οὐ τόνδε τὸν δίκαιον λέγω, ἀλλὰ καθόλου τὸν δίκαιον. ἐπεὶ τοίνυν καὶ ἡ ἀρχὴ τοῦ ψαλμοῦ οὕτως γέγονεν· \"ἐπὶ σοί, κύριε, ἤλπισα, μὴ καταισχυνθείην εἰς τὸν αἰῶνα\", περὶ παντὸς ἐλπίσαντος καὶ ἀκαταίσχυντον τέλος ζητοῦντος τῆς προσδοκίας ἐκλάμβανε τὰς λέξεις πάσας· μὴ γὰρ ὁ λέγων ἐνκώμια ῥήτορος τοῦδε ἢ τοῦδε λέγει. καὶ ἠςθένησεν ἐν πτωχείᾳ ἡ ἰσχύς μου, καὶ τὰ ὀστᾶ μου ἐταράχθησαν. πτωχείαν πάλιν ὧδε οὐ τὴν στέρησιν τῶν χρημάτων λέγει. ἡ ἰσχὺς ἐνταῦθα πρὸς διαφορὰν ἀσθενείας λέγεται. ἡ ἰσχὺς οὖν ἡ κατὰ ψυχὴν ἐκ πλούτου συνίσταται, ἡ δὲ αἰσθητὴ καὶ σωματικὴ οὐ πάντως· εἰσὶν ἰσχυροὶ μηδὲν κεκτημένοι, καὶ ἀσθενεῖς πολλῶν χρημάτων δεσπόται. ὡς εἴ τις λέγοι καὶ περὶ ἀρετῆς ἢ ἐπιστήμης· ἐπεὶ ἐπτώχευσα ἀπὸ τῆς ἀρετῆς καὶ τῆς ἐπιστήμης, ἡ ἰσχύς μου, ἣν ὤφειλον ἔχειν ἐκ τῆς παρουσίας τούτων τῶν ποιοτήτων, ἀσθενὴς γέγονεν\"3. \"τὰ ὀστᾶ μου ἐταράχθησαν\". τὰ ὀστᾶ μέρη εἰσὶν τοῦ σώματος διακρατητικὰ τῶν ἄλλων μερῶν αὐτοῦ. τῶν ὀστῶν ὄντων καὶ νεῦρα δύνανται εἶναι καὶ φλέβια καὶ τὰ ἄλλα. ὅταν οὖν αἱ ἰσχυραὶ δυνάμεις τῆς ψυχῆς ὀστᾶ καλούμεναι ἀσθενήσωσιν, ὅλη αὐτὴ ἐν ἀσθενείᾳ γίνεται. καὶ ὅτι ὀστᾶ οὐ τὰ του῀̣ σώματος λέγει· \"πάντα τὰ ὀστᾶ μου ἐροῦσιν· κύριε, τίς ὅμοιός σοι\"3\"; τὰ ὀστᾶ δὲ τοῦ σώματος οὐδ' ὅλως ἔχουσιν ἔννοια̣ν θεοῦ, ἵνα καὶ δυνηθῶσιν εἰπεῖν, εἴ ἐστίν τις ὅμοιος ἢ οὔκ ἐστιν·","english":"If he demands an account of man, do not give him Socrates' account, nor say, \"Come now, Dion: a living being is mortal, rational\"—the account belongs to the species. And so if I say that the just man is outside injustice, I do not speak of this particular just man, but of the just man universally. Since, then, the beginning of the psalm is also like this—\"In you, Lord, I hoped; let me not be put to shame forever\"—understand all its words as concerning everyone who has hoped and seeks a shame-free end to his expectation; for the one who speaks praises does not speak of this or that orator. And my strength grew weak in poverty, and my bones were troubled. Here again he does not call poverty the deprivation of money. Strength here is spoken of in contrast to weakness. Strength, then, that is according to the soul consists in wealth, but perceptible and bodily strength does not at all; for there are strong men who possess nothing, and weak men who are masters of much money. As if one were to speak also about virtue or knowledge: since I became poor in virtue and knowledge, my strength, which I ought to have had from the presence of these qualities, has become weak. \"My bones were troubled.\" The bones are parts of the body that hold together the other parts of it. Since there are bones, there can also be sinews and small veins and the rest. When, then, the strong powers of the soul, called bones, grow weak, the whole soul comes into weakness. And that he calls bones not those of the body: \"All my bones shall say, Lord, who is like you?\" But the bones of the body do not have any thought of God at all, so that they could even say whether there is anyone like him or not.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"δεῖ γὰρ πρῶτον γ̣ν̣ῶναι θεόν, εἶτ' οὕτως εἰπεῖν. ἐὰν οὖν λέγῃ· \"πάντα τὰ ὀστᾶ μου ἐροῦσιν\", τὰς δυνάμεις τῆς ψυχῆς τὰς εὐτόνους καὶ διακρατούσας τὰς ἄλλας αὐτῆς δυνάμεις, τὰς αἰσθητικάς, τὰς φανταστικάς, τὰς\n\nμνημονικάς. καὶ πάλιν· \"διεσκορπίσθη τὰ ὀστᾶ μου παρὰ τὸν ᾅδην\", οἱ ἐξομολογούμενοι καὶ μετανοοῦντες λέγουσιν. παρὰ τὸν ᾅδην δὲ τοῦτον τὸν εἰωθότα λέγεσθαι οὐ δύναται ὀστᾶ σώματος σκορπισθῆναι. εἰ δὲ καὶ εἶεν, ὡς λέγουσίν τινες, ὑπὸ τὴν σελήνην, οὐ γίνεται ἐκεῖ τὰ ὀστᾶ τῶν νεκρῶν. ἀλλ' ὅταν αἱ τῆς ψυχῆς δυνάμεις αἱ δι' εὐτονίαν ὀστᾶ καλούμεναι ὑπὸ ἁμαρτίαν γένωνται, \"παρὰ τὸν ᾅδην ἐσκορπίςθησαν\", οὐκέτι σῴζουσιν τὴν ἰδίαν ἁρμονίαν. παρὰ πάντας τοὺς ἐχθρούς μου ἐγενήθην ὄνειδος καὶ τοῖς γείτοσίν μου σφόδρα. ἔλεγον τὸν ψαλμὸν τοῦτον ὡς καὶ τοὺς πρὸ αὐτοῦ καὶ ἐκ προσώπου τοῦ σωτῆρος λέγεσθαι κατὰ τὸν ἄν̣θρωπον. \"παρὰ πᾶσιν τοῖς ἐχθροῖς μου ὄνειδος ἐγενήθην\". τὸν σταυρὸν αἰνίττεται· λέγει γὰρ ἐν ψαλμῷ ἄλλῳ̣, ὃν ε᾿̣ξ̣έλαβεν ὁ Παῦλος ἐκ προσώπου τοῦ σωτῆρος εἶναι, τό· \"οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσαν ἐπ' ἐμέ\". ἐγὼ ἀνεδεξάμην αὐτούς. ὀνειδίζουσίν σέ τινες, ὦ πάτερ ἢ ὦ θεέ, καὶ οὗτοι οἱ ὀνειδισμοὶ ἐπέπεσαν ἐπ' ἐμέ. καὶ θαυμαστὸν οὐδέν· πολλάκις καὶ ἐπιστήμων ὅταν ἴδῃ χλευάζοντας τὴν ἐπιστήμην, εἰς ἑαυτὸν ἕλκει τοὺς ὀνειδισμούς. ἐχθροὶ αὐτοῦ εἰσιν οἱ ἁμαρτάνοντες. τοῦτο δὲ εἴρηται· \"εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν\". ὁ ἁμαρτάνων ἐχθρός ἐστιν θεοῦ, οὐ θεὸς ἐχθρός ἐστιν ἐκείνου· οὐδενὸς γάρ ἐστιν ὁ θεὸς ἐχθρός. \"καὶ τοῖς γείτοσίν μου σφόδρα\".","english":"For it is necessary first to know God, and then to speak thus. If, then, he says, \"All my bones shall say,\" he means the powers of the soul that are well-toned and that hold together the other powers of the soul—the perceptive, the imaginative, the\n\nmemorative. And again: \"My bones were scattered beside Hades\"—those who confess and repent say this. But beside this Hades that is customarily spoken of, the bones of a body cannot be scattered. And even if they were, as some say, beneath the moon, the bones of the dead do not come to be there. But when the powers of the soul that are called bones because of their well-toned strength come under sin, \"they were scattered beside Hades,\" and no longer preserve their own harmony. I became a reproach beyond all my enemies, and exceedingly to my neighbors. They said this psalm, as also those before it, as spoken from the person of the Savior in accordance with the man. \"I became a reproach before all my enemies.\" He hints at the cross; for he says in another psalm, which Paul took to be from the person of the Savior: \"The reproaches of those who reproach you fell upon me.\" I received them. Some reproach you, O Father or O God, and these reproaches fell upon me. And it is no wonder; often even a man of knowledge, when he sees people mocking knowledge, draws the reproaches upon himself. His enemies are those who sin. And this has been said: \"For if, being enemies, we were reconciled.\" The one who sins is an enemy of God, not that God is an enemy of him; for God is an enemy of no one. \"And exceedingly to my neighbors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"γείτονες αὐτοῦ εἰσιν οἱ ἐπαγγελλόμενοι τὴν γραφὴν αὐτοῦ γιγνώσκειν καὶ μετόχους αὐτοῦ λέγοντες ἑαυτούς. \"σφόδρα\" οὖν· οἷον, φέρε, ἐχθροὶ ἔστωσαν οἱ ἐθνικοί· ἁμαρτάνουσιν γὰρ καὶ ἀσεβοῦσιν. ὄνειδος παρὰ πᾶσιν ἐκείνοις γέγονα, ὡς σταυρὸν ὑπομείνας, ὡς εἰς θάνατον κατελθών. \"καὶ τοῖς γείτοσίν μου σφόδρα\". ὅταν δὲ οἱ ἐνγίζειν μοι ὀφείλοντες καὶ τὰ οἰκοδομήματα ἑαυτῶν ἐγγύς μου ἔχειν ἐπαγγελλόμενοι τὰ αὐτὰ πράττουσιν τοῖς ἐχθροῖς, σφόδρα παρὰ τούτους ὁ ὀνειδισμὸς γέγονεν. καὶ φόβος τοῖς γνωστοῖς μου. οἱ γιγνώσκοντές με θεωρήσαντές με ταῦτα παθόντα φόβον ἔσχον τὸν ἴσον εὐλαβείᾳ, ἢ φόβον ἔσχον τοῦ μὴ τὰ αὐτὰ παθεῖν. οἱ θεωροῦντές με ἔξω ἔφυγον ἀπ' ἐμοῦ. οἱ θεωροῦντές με πρὸ τούτου τὰ περὶ ἐμὲ γενόμενα θεωρή σαντες ἔξω μου γέγοναν, οὐκ ἀποσταλέντες παρ' ἐμοῦ, ἀλλ' ἔφυγον ἔξω. πᾶς φεύγων τὸν Ἰησοῦν ἔξω αὐτοῦ γίνεται, ἔξω σωτηρίας. ἐπελήσθην ὡσεὶ νεκρὸς ἀπὸ καρδίας. οἱ ὀνειδίσαντές με ἐχθροὶ καὶ σφόδρα τοῦτο ποιήσαντες γείτονες ἀπέβαλόν με ἀπὸ τῆς καρδίας ἑαυτῶν. τῶν δὲ νεκρῶν ταχὺ λήθη γίνεται. λέγουσιν γοῦν ὧδε οἱ συμφορὰς ὑφιστάμενοι ὅτι· ἀπ' οὗ ἐτέθη ὁ νεκρός, ἀπαλείφεται\"3, λέγει, ἀπὸ τῆς ψυχῆς ἡ λύπη\"3. σπουδάζουσιν γοῦν τοῦτο ποιεῖν ταχέως οἱ ἄνδρες. \"ἐπελήσθην\" οὖν \"ἀπὸ καρδίας\". ἀπέβαλόν με ἀπὸ τῆς καρδίας ἑαυτῶν· οὐ γὰρ εἶχόν με ἀμιγῶς ὡς ὁ ἀπόστολος λέγων· \"ζῇ δὲ ἐν ἐμοὶ Χριστός\". οὐκέτι ἔζων ἐν αὐτοῖς. ὅταν τις ἔχων τὸν λόγον ἐν ἑαυτῷ μηκέτ̣ι̣ ἐνεργῇ κατ' αὐτόν, τὸ ὅσον εἰς αὐτόν, ἐνέκρωσεν αὐτὸν καὶ ἐν λήθῃ αὐτοῦ γίνεται.","english":"His neighbors are those who promise to know his Scripture and call themselves his partakers. \"Sorely,\" then—for example, let the Gentiles be enemies; for they sin and are impious. I have become a reproach among all those, as one who endured the cross, as one who descended to death. \"And to my neighbors sorely.\" But when those who ought to draw near to me and who promise to keep their own buildings near me do the same things as the enemies, the reproach has become sorely because of these. And fear to my acquaintances. Those who know me, having seen me suffer these things, had fear equal to reverence, or they had fear of suffering the same things. Those who see me fled outside from me. Those who see me, having seen beforehand the things that happened concerning me, have become outside me—not sent away by me, but they fled outside. Everyone who flees Jesus becomes outside him, outside salvation. I was forgotten as a dead man from the heart. Those who reproached me—enemies, and neighbors who did this sorely—cast me out from their own heart. For dead men are quickly forgotten. At any rate, those who undergo misfortunes say here that \"from the time the dead man was laid out, grief is wiped away from the soul.\" At any rate, men hasten to do this quickly. \"I was forgotten,\" then, \"from the heart.\" They cast me out from their own heart; for they did not have me unmixedly, as the apostle says: \"But Christ lives in me.\" I was no longer living in them. Whenever someone who has the word in himself no longer works according to it, as far as it depends on him, he has put it to death and it becomes forgotten by him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":228,"ref":"p228","source":"τὴν λήθην δὲ οὕτω ἄκουε, μ̣ὴ ὥστε μὴ εἰδέναι, ὅτι ἔσχεν ποτὲ αὐτόν· πολλὰ γὰρ τοιαῦτα καὶ ἐν τῇ συνηθείᾳ καὶ ἐν τῇ γραφῇ λέγεται. πολλάκις γοῦν λέγομεν φίλοις· ἤδη ἐπελάθου με\"3, μὴ γὰρ τοῦτο λέγοντες, ὅτι ὅλως οὐκ ἔχεις ἐν μνήμῃ\"3. ἡ γραφὴ δέ· \"κάκωσις ὥρας ἐπιλησμονὴν ποιεῖ τρυφῆς\". ἄρτι ἐπιλανθάνεται ὁ ὥραν κακωθεὶς τῆς τρυφῆς. καὶ πάλιν· \"καὶ ἐπιλήσονται\", φησίν, \"τῆς θλίψεως ἑαυτῶν τῆς προτέρας, καὶ οὐ μὴ ἀναβῇ αὐτῶν ἐπὶ τὴν καρδίαν\". οὕτω νομίζεις, ὅτι ὁ ἔξω θλίψεως γενόμενος ἐπιλανθάνεται αὐτῆς. ἐπερ· \"παρὰ πάντας τοὺς ἐχθρούς μου ἐγενήθην ὄνειδος\"; –οὐκ εἶπεν \"παρὰ πάντας ἀνθρώπους\", ἀλλὰ \"τοὺς ἐχθρούς μου\". ἐχθροὶ δὲ οὐ δικαιοῦντες οἱ φαῦλοι ἄνθρωποι, ἐχθροὶ κατὰ διάθεσιν· αὐτὸς γὰρ οὐδενός ἐστιν ἐχθρός, αὐτοῦ δὲ πολλοί. \"ἀκούσατε τὸ ῥῆμα κυρίου, οἱ τρέμοντες τὸν λόγον αὐτοῦ· εἴπατε, ἀδελφοὶ ἡμῶν, τοῖς μισοῦσιν ὑμᾶς\". ἐκεῖνοι μισοῦσιν καὶ ἐχθροί εἰσιν. σὺ δέ, φησίν, αὐτοὺς \"ἀδελφοὺς\" λέγε οὐ φωνῇ, οὐ προφορᾷ, ἀλλὰ","english":"Hear \"forgetfulness\" in this way, not as meaning that he never had it at all; for many such things are said both in common usage and in Scripture. Often, for instance, we say to friends, \"You have already forgotten me,\" not meaning that you do not have me in memory at all. And Scripture says: \"The affliction of the hour brings forgetfulness of luxury.\" Just now the one afflicted for an hour forgets his luxury. And again: \"And they shall forget,\" it says, \"their former affliction, and it shall not come up into their heart.\" So you think that the one who has come out of affliction forgets it. Then: \"I have become a reproach before all my enemies\"? He did not say \"before all men,\" but \"my enemies.\" And the enemies are not the ones who justify themselves—the base men—enemies by disposition; for he himself is no one's enemy, but many are his. \"Hear the word of the Lord, you who tremble at his word: say, 'Our brothers,' to those who hate you.\" Those hate and are enemies. But you, he says, call them \"brothers\"—not with the voice, not with the utterance, but","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"διαθέσει, ἢ ἐπιδείκνυσαι πρὸς ἀδελφοὺς τῇ φιλαδελφίᾳ διαθέσει. τοῦτο δέ ἐστιν ἔχθρα τὸ ἀντικειμένην ἔχειν διάθεσιν. ἐὰν δὲ καὶ ὁ σωτὴρ τοῦτο λέγῃ–εἴπομεν ὅτι δύναται καὶ ἐκ προσώπου τοῦ σωτῆρος ὡς ἄνθρωπος λέγεσθαι–, λέγει τοὺς Ἰουδαίους τοὺς ἐχθροὺς αὐτοῦ γεγεν̣ημένους. οὐ πάντες δὲ ἐχθροὶ αὐτοῦ γεγόνασιν· καὶ οἱ ἀπόστολοι γὰρ Ἰουδαῖοι ἦσαν, Ἰσραηλῖται ἦσαν. οὐκ εἶπεν οὖν \"παρὰ πάντας τοὺς Ἑβραίους, παρὰ πάντας τοὺς Ἰσραηλίτας\", ἀλλὰ \"τοὺς ἐχθρούς μου ἐγενήθην ὄνειδος\". ὀνειδίζουσιν τὸν δίκαιον κατὰ τὴν πρώτην ἐκδοχήν. ὀνειδίζουσιν δὲ καὶ τὸν σωτῆρα οἱ φαῦλοι. οὐ πᾶς οὖν ὀνειδισμὸς ψόγον φέρει τῷ ὀνειδιζομένῳ. ἔστιν ὅτε οἱ ὀνειδί ζοντες ψέγονται, καὶ ἐκεῖνοι πάλιν οἱ διὰ ἁμαρτίας ὀνειδιζόμενοι. ἀμέλει γοῦν ἐν τῇ τῶν Παροιμιῶν γραφῇ λέγεται πρὸς τὸν σοφόν· \"μὴ κτήσῃ κακῶν ἀνδρῶν ὀνείδη\". διὰ τοῦ προςθεῖναι \"κακῶν ἀνδρῶν\" ἔδειξεν ὅτι εἰσὶν ὀνείδη σπουδαίων ἀνδρῶν. οἱ γοῦν μαθηταὶ χαίρειν προστάττονται ὅταν ὀνειδίζωνται. οὔκ εἰσιν οὗτοι οἱ ὀνειδισμοὶ ἐφ' ὧν ψέγονται οἱ ἀπόστολοι, κακῶν ἀνδρῶν. εἶτα, ἐπεὶ ἐφ' ἡμῖν ἐστιν τὸ τὰ ὀνειδισμοῦ ἄξια ποιεῖν, προστάττει· \"μὴ κτήσῃ κακῶν ἀνδρῶν ὀνείδη μηδὲ ζηλώσῃς τὰς ὁδοὺς αὐτῶν\"· ὁ γὰρ τὰς πράξεις ἐκείνων καὶ τὰς νοήσεις ζηλῶν κακὸς ἀνὴρ γέγονε̣ν κακὰ ὀνείδη κεκτημένος. περὶ τούτου τοῦ ὀνειδισμοῦ λέγεται ὅτι ἀνίστανταί τινες \"εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον\". οὐ πάντες δὲ \"εἰς ὀνειδιςμὸν καὶ αἰσχύνην αἰώνιον\" ἀνίστανται, ἀλλ' οἱ δοκοῦντες ἐνταῦθα ἀγαθοὶ εἶναι.","english":"by disposition, or you show yourself toward brothers by a disposition of brotherly love. For this is hatred: to have an opposing disposition. But if the Savior also says this—let us say that it can also be spoken from the person of the Savior as a man—he calls the Jews who had become his enemies. But not all had become his enemies; for the apostles too were Jews, they were Israelites. He did not say, then, \"more than all the Hebrews, more than all the Israelites,\" but \"I became a reproach to my enemies.\" They reproach the righteous man in the first sense. But the wicked also reproach the Savior. Not every reproach, then, brings blame to the one reproached. Sometimes those who reproach are blamed, and again those who are reproached because of sin. At any rate, in the writing of Proverbs it is said to the wise man: \"Do not acquire the reproaches of evil men.\" By adding \"of evil men\" he showed that there are also reproaches of excellent men. At any rate, the disciples are commanded to rejoice when they are reproached. These are not the reproaches on account of which the apostles are blamed—reproaches of evil men. Then, since it is in our power to do things worthy of reproach, he commands: \"Do not acquire the reproaches of evil men, nor be zealous for their ways\"; for he who is zealous for their deeds and their thoughts has become an evil man, having acquired evil reproaches. Concerning this reproach it is said that some rise \"for reproach and eternal shame.\" But not all rise \"for reproach and eternal shame,\" but those who seem here to be good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"ὅταν νομιζόμενοι σπουδαῖοι καὶ ἅγιοι ἄνδρες ἀναστῶσιν καὶ φανῇ αὐτῶν τὰ αἴσχη τῆς ψυχῆς, εἰς ὀνειδισμὸν οὗτοι ἀνίστανται· οἱ γὰρ φανερῶς κακοὶ οὐκ εἰς ὀνειδισμὸν ἀνίστανται, ἀλλ' εἰς κόλασιν. καὶ ὁ σωτὴρ ἐὰν λέγῃ τοῦτο, τὸν σταυρὸν ὀνειδιςμὸν λέγει· τοῦτο γὰρ ὁ ἀπόστολος ἐδίδαξεν· \"οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσαν ἐπ' ἐμέ\". πάλιν· \"ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας\". ταὐτὸν δὲ ὀνειδισμὸς καὶ αἰςχύνη. καὶ ὅρα γε, ὅσον ἧκεν εἰς αὐτόν, χαρὰ αὐτῷ προέκειτο ἁμαρτίαν οὐκ ἔχοντι. κατεφρόνησεν οὖν αἰσχύνης, ἐπάτησεν αὐτήν. οὐ παρὰ τοῖς φίλοις καὶ τοῖς τὴν αὐτὴν ἀρετὴν ἔχουσιν γίνεται ὄνειδος, ἀλλὰ παρὰ τοῖς ἐχθροῖς. θεώρει γοῦν τοὺς ὀνειδισμοὺς οὓς ἐπιφέρουσιν τῷ κυριακῷ ἀνθρώπῳ· \"οὐ καλῶς ἐλέγομεν ἡμεῖς ὅτι Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις\"; μὴ σπουδαῖοι ταύτην προσέφερον αὐτῷ τὴν φωνήν, μὴ οἱ ἀπόστολοι καὶ οἱ ἄλλοι. πάλιν ἐὰν λέγωσιν· \"ἐν Βεεζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια\", μὴ φίλοι εἰσίν, μὴ ἐνάρετοι ἄνδρες εἰσίν. \"καὶ τοῖς γείτοσίν μου σφόδρα\". γείτονες ἦσαν αὐτοῦ οἱ Ἰουδαῖοι, ἐὰν ὁ σωτὴρ ᾖν ὁ λέγων· καὶ τοῦ σπουδαίου οἱ ὑποκριταὶ ἀρετῆς. γείτονές μού εἰσιν, πλησίον δὲ τῆς οἰκίας μου ἔχουσιν τὰ ἑαυτῶν οἰκοδομήματα· οἰκία γὰρ τοῦ δικαίου ἡ ὀρθὴ πολιτεία· ὁ γὰρ τοὺς Ἰησοῦ λόγους ἀκούσας καὶ εἰς ἔργα μεταβαλὼν αὐτοὺς οἰκοδομεῖ οἰκίαν ἐπὶ τὴν πέτραν τοῦ φαύλου ἐπὶ τὴν ἄμμον οἰκοδομοῦντος. ἐπειδὴ δὲ ἀμφότεροι ἀκροαταὶ γεγόνασιν τῶν Ἰησοῦ λόγων, δοκοῦσιν γείτονες εἶναι, δοκοῦσιν ὅμοροι.","english":"When men who are reputed to be earnest and holy rise up and the shame of their soul is exposed, these men rise up for reproach; for those who are openly wicked do not rise up for reproach, but for punishment. And if the Savior says this, he calls the cross a reproach; for the apostle taught this: \"The reproaches of those who reproached you fell upon me.\" Again: \"who, for the joy set before him, endured a cross, despising shame.\" And reproach and shame are the same thing. And see how far it came upon him: joy was set before him, since he had no sin. He therefore despised shame and trampled it underfoot. Reproach does not arise among friends and those who possess the same virtue, but among enemies. Consider, then, the reproaches which they bring against the man of the Lord: \"Do we not rightly say that you are a Samaritan and have a demon?\" It was not earnest men who brought this cry against him, not the apostles and the others. Again, if they say, \"By Beelzebul, the ruler of the demons, he casts out the demons,\" they are not friends, they are not virtuous men. \"And to my neighbors, very much so.\" His neighbors were the Jews, if the Savior was the one speaking; and the neighbors of the earnest man are the hypocrites of virtue. They are my neighbors, but they have their own buildings near my house; for the house of the righteous man is his upright conduct; for the one who hears the words of Jesus and turns them into deeds builds a house upon the rock, while the wicked man builds upon the sand. But since both have become hearers of the words of Jesus, they seem to be neighbors, they seem to be bordering on one another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"\"οἰκίαι παρανόμων ὀφειλήσουσιν καθαρισμόν, οἰκίαι δὲ δικαίων δεκταί\". οἱ παράνομοι οὔκ εἰσιν ἄνομοι, ἀλλ' ἔχουσιν τὸν αὐτὸν νόμον, παραβαίνουσιν δὲ αὐτόν. ὅταν δὲ λέγηται· \"μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι\", ἐκεῖνοι οὐκ ἔχουσιν πεῖραν νόμου. \"παρανομίαι ἄνδρα ἀγρεύουσιν\"· τρόπον τινὰ γὰρ οἱ ἄνομοι οὐδὲ εἰς κρίσιν ἀνίστανται ὅλως ἵνα καὶ ὀνειδισθῶσιν. ἐλάττω κόλασίς ἐστιν τὸ ὀνειδισθῆναι. ἀμέλει γοῦν οἱ λαβόντες τὸν νόμον καὶ παραβάντες, οὗτοι \"εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον\" ἀνίστανται. καὶ ὅτι τοῦτο οὕτως ἔχει, ἐπιστήσομεν τῇ προφητείᾳ τοῦ Δανιήλ· ἐν αὐτῇ γὰρ κεῖται τοῦτο· \"καὶ ἀπὸ τῶν καθευδόντων ἐκ γῆς χώματος\"–οὐκ εἶπεν ὅτι \"πάντες\"–\"ἀνίστανται οὗτοι εἰς ζωὴν καὶ οὗτοι εἰς ὀνειδισμὸν καὶ εἰς αἰσχύνην\". τριχῶς δὲ ἡ ἀνάστασις ἐν τῷ πρώτῳ\n\nψαλμῷ κεῖται· ἀνίστανται οἱ ἀσεβεῖς οὐκ εἰς τὸ κριθῆναι. ἀνίστανται οἱ παρανομήσαντες, οἱ δεξάμενοι τὸν νόμον καὶ παραβάντες, οἱ ἁμαρτωλοὶ εἰς κρίσιν. οἱ δίκαιοι οὐκ εἰς τὸ κριθῆναι, ἀλλ' εἰς τὸ λαβεῖν τὰς ἐπαγγελίας ἐγείρονται. νῦν οὖν λέγει ὅτι· \"καὶ πολλοὶ τῶν καθευδόντων\"· οὐκ ἀριθμεῖ οὕτω γὰρ τοὺς ἀσεβεῖς τοὺς μὴ ἐγειρομένους εἰς κρίσιν, ἀλλὰ τοὺς ἀνισταμένους \"εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον\". οὗτοι δέ εἰσιν οἱ ἁμαρτωλοί. οἱ δίκαιοι \"εἰς ζωὴν αἰώνιον\". περὶ τούτων τῶν δύο ταγμάτων καὶ ὁ σωτὴρ ἐν εὐαγγελίῳ λέγει· \"ἐξελεύσονται οἱ τὰ ἀγαθὰ πράξαντες εἰς ἀνάστασιν ζωῆς, οἱ δὲ τὰ φαῦλα εἰς ἀνάστασιν κρίσεως\". οὐ μνημονεύει οὐδὲ ὧδε τ̣ῶν ἀσεβῶν.","english":"The houses of the lawless will be liable to purification, but the houses of the righteous are acceptable.\" The lawless are not without law, but they have the same law and transgress it. But when it is said, \"Blessed are those whose lawless deeds have been forgiven,\" those men have no experience of law. \"Lawless deeds ensnare a man\"; for in a certain way the without-law do not rise at all for judgment, so as even to be reproached. To be reproached is a lesser punishment. At any rate, those who received the law and transgressed it—these rise \"for reproach and eternal shame.\" And that this is so, we shall attend to the prophecy of Daniel; for this is set down in it: \"And from those who sleep in the dust of the earth\"—he did not say \"all\"—\"these rise to life and these to reproach and to shame.\" But the resurrection is set down in three ways in the first psalm: the impious rise, not to be judged. Those who transgressed the law rise—those who received the law and transgressed it; the sinners rise for judgment. The righteous do not rise to be judged, but to receive the promises. Now, then, he says: \"And many of those who sleep\"—he does not count in this way the impious who are not raised for judgment, but those who rise \"to reproach and eternal shame.\" And these are the sinners. The righteous rise \"to eternal life.\" Concerning these two orders the Savior also says in the gospel: \"Those who have done good will come forth to a resurrection of life, but those who have done evil to a resurrection of judgment.\" Nor here does he mention the impious.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"ἐπεὶ τοίνυν ὑπεξαιρεῖται τὸ τάγμα τῶν ἀσεβῶν, οὐκ εἶπεν ὅτι \"πάντες\" ἀνίστανται, ἀλλὰ \"πολλοὶ τῶν καθευδόντων\". ἐὰν δέ τις βίαιον ἡγῆται ταύτην τὴν ἀπόδοσιν οὐκ οὖσαν τοιαύτην καὶ λέγῃ ὅτι ἐν τοῖς ἁμαρτωλοῖς τάττονται καὶ οἱ ἀσεβεῖς, τὸ \"πολλοὶ\" οὕτως ἀκούομεν ἀντὶ τοῦ \"πάντες\"· οἱ πάντες γὰρ πολλοί εἰσιν, οὐκ ἀντιστρέφει δέ. ὅμως οἱ πολλοὶ ὧδε ἀντὶ πάντων λεγέσθωσαν. τοῦτο δὲ καὶ ὁ ἀπόστολος γράφει· \"ὥσπερ γὰρ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς ἀνθρώπου δίκαιοι κατασταθήσονται οἱ πολλοί, οὕτω καὶ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ καθίστανται οἱ πολλοί\". καὶ ὧδε οἱ πάντες σημαίνονται διὰ τῶν πολλῶν· πάντες οἱ παρακούσαντες, πάντες οἱ ὑπακούσαντες. οὐκ ἀντιστρέφει. εἴ τινες πάντες εἰσίν, οὐ πάντως δὲ οἱ πολλοὶ πάντες, οἷον· \"πολλοὶ ἐροῦσιν τῇ ψυχῇ μου\". \"καὶ φόβος τοῖς γνωστοῖς μου\". τοῖς γνωστοῖς μου φόβος γέγονα ταύτην φέρων τὴν κατάστασιν ἣν ὀνειδίζουσιν πολλοί. ἀμέλει γοῦν καὶ οἱ ἀπόστολοι φοβηθέντες ἐσκανδαλίσθησαν πρὸς ὥραν. φόβον δὲ ἐνταῦθα τὸν παθητικὸν λέγει ᾧ ἕπεται δειλία εἰ μὴ αὐτή ἐστιν δειλία. δυνατὸν καὶ θεῖον φόβον λαβεῖν. οἱ θεωροῦντές με, οἱ τὸ μυστήριον τῆς ἐπιδημίας μου ἐπιστάμενοι καὶ τίνος ἕνεκα ἐσταυρώθην, φόβον ἔσχον τὸν ἴσον εὐλαβείᾳ, περὶ οὗ λέγεται· \"φόβος κυρίου πάντα ὑπερέβαλεν\"· ἴδε γάρ, τί λέγει· \"οἱ γνωστοί μου\". γιγ̣νώσκονται ὑπὸ θεοῦ οἱ σπουδαῖοι· ἔγνω γὰρ κύριος τοὺς ὄντας αὐτοῦ, καὶ γιγνώσκουσιν αὐτόν. λέγει γοῦν καὶ ὁ ἀπόστολος Γαλάταις· \"ἀλλὰ τότε μὲν οὐκ εἰδότες, νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ τοῦ θεοῦ\".","english":"Since, then, the order of the ungodly is excluded, he did not say that \"all\" rise, but \"many of those who sleep.\" But if someone considers this rendering forced, as not being such, and says that the ungodly are also ranked among the sinners, we understand \"many\" in this way in place of \"all\"; for all are many, but it does not convert. Nevertheless, let \"the many\" here be said in place of \"all.\" The apostle also writes this: \"For just as through the obedience of the one man the many will be established as righteous, so also through the disobedience of the one man the many are established as sinners.\" And here all are signified through the many: all who disobeyed, all who obeyed. It does not convert. If certain ones are all, the many are not altogether all, for example: \"Many will say to my soul.\" \"And fear to those known to me.\" I have become a fear to those known to me, bearing this condition which many reproach. At any rate, indeed, the apostles also, having been afraid, were scandalized for a time. Here he calls fear the passible kind, which cowardice follows—unless it is cowardice itself. It is possible also to take it as divine fear. Those who observe me, who know the mystery of my coming and for whose sake I was crucified, had fear equal to reverence, concerning which it is said: \"The fear of the Lord has surpassed all things\"; for see what he says: \"those known to me.\" The earnest are known by God; for the Lord knows those who are his, and they know him. At any rate the apostle also says to the Galatians: \"But then indeed, not knowing, but now having known God, or rather having been known by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"ὅτε γιγνώσκομεν τὸν θεόν, γιγνώσκει ἡμᾶς· \"εἴ τις\" γὰρ \"ἀγνοεῖ, ἀγνοεῖται\", δηλονότι εἴ τις γιγνώσκει, γιγνώσκεται. \"φόβος\" οὖν \"τοῖς γνωστοῖς μου\". οἱ ἄξιοι τοῦ γιγνώςκεσθαι καὶ γιγνώσκοντές με, φόβον ἔσχον τὸν ἴσον εὐλαβείᾳ, περὶ οὗ λέγεται· \"τότε συνήσεις φόβον κυρίου\", μετὰ πολλὰ κατορθώματα. \"οἱ θεωροῦντές με ἔξω ἔφυγον ἀπ' ἐμοῦ\". ὁ σωτὴρ καὶ κύριος ἡμῶν θεὸς ἅμα καὶ ἄνθρωπός ἐστιν. ὁρᾶται δὲ καὶ θεωρεῖται κατὰ τὸ ἄνθρωπος εἶναι· ἀόρατος γάρ ἐστιν \"εἰκὼν\" ὢν \"τοῦ θεοῦ τοῦ ἀοράτου\". καὶ δεῖ τοῦ ἀοράτου τὴν εἰκόνα ἀόρατον εἶναι. ἀλλὰ ἐὰν λέγηται· \"ὁ ἑωρακὼς ἐμέ\", ὁμωνύμως τὸ \"ἑωρακὼς\" λάβε ἀντὶ τοῦ \"ὁ ἐπιστημόνως με θεωρῶν, ὁ θεικῶς με ὁρῶν, ὁ ὡς ἀοράτῳ ἐπιβάλλων, ὁ καὶ τὸ μυστήριον τῆς ἐπιδημίας καὶ τοῦ πάθους ἐπιστάμενος\". οἱ ἔξω οὖν θεωροῦντές με ἔξω γέγοναν, οἱ κατὰ σάρκα μόνον εἰδότες Χριστὸν καὶ οἱ τοιοῦτοι ὄντες οἷς γράφει Παῦλος· \"οὐ γὰρ ἔκρινά τι εἰδέναι ἐν ὑμῖν εἰ μὴ Ἰησοῦν Χριστὸν καὶ τοῦτον ἐσταυρωμένον\". τῶν ἔξω εἰσι`̣ν̣ καὶ ἔξω τρέχουσιν, οἷοί εἰσιν οἱ ἐν παραβολαῖς ἀκούοντες· οὐ γὰρ ἡ παραβολὴ ἀσαφῶς λεγομένη ἔξω αὐτοὺς πεποίηκεν, ἀλλὰ ἔξω αὐτοὺς ὄντας εἰς τοῦτο ἤγαγεν ἡ αὐτῶν ἐξωτερικὴ διάνοια. \"ἐπελήσθην ὡςεὶ νεκρὸς ἀπὸ καρδίας\". ὁ ἐπιστάμενος Ἰησοῦν ζωὴν ὄντα–λέγει γάρ· \"ἐγώ εἰμι ἡ ζωή\", καὶ ζῶν ζῶντος πατρὸς υἱός ἐστιν· \"ζῶ\" γὰρ· \"διὰ τὸν πατέρα\"–οὐκ ἐπιλανθάνονται αὐτοῦ ποτε· παρὼν γὰρ τῇ διανοίᾳ αὐτῶν ἀεὶ φωτίζει αὐτούς, ὥστε ἕκαστον λέγειν· \"ζῇ δὲ ἐν ἐμοὶ Χριστός\". ὁ τοιοῦτος ἐν Χριστῷ ἐστιν καὶ Χριστὸν ἔχει ἐν ἑαυτῷ ζῶντα καὶ ἐνεργοῦντα.","english":"When we know God, he knows us; for \"if anyone is ignorant, he is ignored,\" and evidently if anyone knows, he is known. \"Fear,\" then, \"to those known by me.\" Those worthy of being known and who know me have received fear equal to reverence, about which it is said: \"then you will understand the fear of the Lord,\" after many right actions. \"Those who observe me fled outside from me.\" Our Savior and Lord is God and at the same time man. He is seen and observed insofar as he is man; for he is invisible, being \"the image of the invisible God.\" And the image of the invisible must be invisible. But if it is said, \"the one who has seen me,\" take \"has seen\" in the same sense as \"the one who observes me knowingly, the one who sees me divinely, the one who applies to me as to one invisible, the one who also knows the mystery of his coming and of his passion.\" Those, then, who observe me from outside have come to be outside—those who know Christ only according to the flesh, and those who are such as those to whom Paul writes: \"For I did not judge to know anything among you except Jesus Christ, and him crucified.\" They are among those outside and run outside, such as those who hear in parables; for the parable, spoken obscurely, did not make them outside, but their own external way of thinking led them into this while they were already outside. \"I was forgotten as if a dead man from the heart.\" The one who knows Jesus as being life—for he says, \"I am the life,\" and the living one is the son of the living Father; for \"I live,\" he says, \"because of the Father\"—they never forget him; for being present to their mind he always enlightens them, so that each says: \"Christ lives in me.\" Such a person is in Christ and has Christ living and working in himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"ὅταν δέ τις μὴ ζῶντα μηδὲ ἐνεργοῦντα αὐτὸν\n\nνοήσῃ, ἐπιλανθάνεται αὐτοῦ ὡς νεκροῦ· οὐ γὰρ ε᾿̣ν πᾶσιν ζῇ Χριστός, ἀλλ' ἐν τοῖς κατ' αὐτὸν ἐνεργοῦσιν. ὅσοι δὲ νομίζουσιν εἶναι Χριστιανοί, μὴ ἐνεργοῦσιν δὲ κατὰ Χριστόν, οὐκ ἔχουσιν ζῶντα αὐτὸν ἐν αὐτοῖς. ἴδε· ὁ φαῦλος ἄνθρωπος ζῇ κατὰ κακίαν, \"φιλήδονος μᾶλλον ἢ φιλόθεος\" ὑπάρχων πάντα ἡδονικῶς ποιεῖ. τὸν δίκαιον νεκρὸν ἡγεῖται, ἐπεὶ στέρεται τῆς αὐτοῦ ζωῆς τῆς φαύλης καὶ οὐ δέχεται αὐτὴν ἐν τῷ διανοητικῷ ἑαυτοῦ. ἐγενήθην ὡσεὶ σκεῦος ἀπολωλός. οὐ σκεῦος ἀπολωλὸς γέγονα, ἀλλ' ὡς τὸ ἀπολωλὸς σκεῦος. καὶ λάβε μοι τὸ παράδειγμα· οἱ ἄνθρωποι οἱ ἄλλοι παρὰ τὸν σωτῆρα σταυρούμενοι δοκοῦσιν ἄχρηστα σκεύη γεγονέναι, ἀπωλείας σκεύη. οὗτος ὁ λέγων ταῦτα ὡς τὸ ἀπολωλὸς γέγονεν σκεῦος, οὐκ ἀπολωλὸς δέ. ὥσπερ γέγονεν ἁμαρτία οὐ τὰ αὐτὰ τοῖς ἄλλοις ἁμαρτία ὤν, ἀλλ' ἵν' ἐκεῖνοι δικαιοσύνη θεοῦ ἐν ω αὐτῷ γένωνται, ὡμοιώθη τῇ ἁμαρτίᾳ, ὡμοιώθη τῷ σκεύει τῷ ἀπολωλότι. ὅτι δὲ οἱ ἄνθρωποι λέγονται σκεύη, οὐκ ἀγνοεῖται, καὶ ταῦτα μὲν εἰς τιμήν, τὰ δὲ εἰς ἀτιμίαν. τοῦτο τὸ κατὰ τὸν Ἰησοῦν σκεῦος οὐκ ἀπωλ̣είας· οὐκ ἔγνω γὰρ ἁμαρτίαν. γεγένηται δὲ ὡς τὸ ἀπολωλὸς σκεῦος. γέγονεν κατάρα, ἵν' εὐλογίαν ἐπαγάγῃ. οὐδεμία δὲ κατάρα εὐλογίαν φέρει, ἀλλὰ μᾶλλον φθείρει τὴν εὐλογίαν· οὐδεὶς γὰρ ἐπικατάρατος εὐ λογημένος. οὗτος δε`̣ γενόμενος κατάρα αἴτιος εὐλογίας γέγονεν, καὶ οὐχ ἑνί γε ἀνθρώπῳ, ἀλλὰ πᾶσιν τοῖς πιστεύουσιν. ὅτι ἤκουσα ψόγον πολλῶν παροικούντων κυκλόθεν. ἤκουσα ψεγόντων με πολλῶν οὐκ ἀπεσχοινισμένων παντάπασιν.","english":"But when someone conceives of him as not living and not active, he forgets him as though he were dead; for Christ does not live in all, but in those who act according to him. And as many as think they are Christians but do not act according to Christ do not have him living in themselves. See: the base man lives according to vice, being \"a lover of pleasure rather than a lover of God,\" and does everything in a pleasure-seeking way. He considers the righteous man dead, since he is deprived of his own life, which is base, and does not receive it in his own mind. I have become like a lost vessel. I have not become a lost vessel, but like the lost vessel. And take for me the example: the other men who were crucified besides the Savior seem to have become useless vessels, vessels of destruction. This one who says these things has become like the lost vessel, but not a lost vessel. Just as he became sin, not being the same sin as others, but so that they might become the righteousness of God in him, he was made like sin, he was made like the lost vessel. And that men are called vessels is not unknown, some indeed for honor, but others for dishonor. This vessel according to Jesus is not of destruction; for he knew no sin. But he has become like the lost vessel. He became a curse, in order to bring in a blessing. But no curse brings a blessing, but rather destroys the blessing; for no one who is accursed is blessed. But this one, having become a curse, has become the cause of blessing, and not for one man only, but for all who believe. For I heard the reproach of many dwelling round about. I heard many reproaching me who were not altogether separated off.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"παροίκουν κύκλῳ τοῦ Ἰησοῦ οἱ Ἰσραηλῖται. ἔψεγον αὐτόν· \"ἐν Βεεζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια\". \"ἁμαρτωλός ἐστιν ὅτι τὸ σάββατον οὐ τηρεῖ\". κυκλόθεν ἦσαν. εἰ ἦσαν ἐθν̣ικοὶ οἱ ταῦτα λέγοντες, οὐκ ἦσαν αὐτοῦ κύκλος. οὗτοι κύκλῳ γεγόνασιν. λέγει γοῦν· \"καὶ ἐκύκλωσάν με ὡς αἱ μέλισσαι κηρίον\". πολεμικῶς ἐκύκλωσάν με. ἐν τῷ ἐπισυναχθῆναι αὐτοὺς ἅμα ἐπ' ἐμέ. ἐμνημόνευσεν ἐχθρῶν, γειτόνων σφόδρα ὀνειδιζόντων αὐτόν, ἐμνημόνευσεν ἐπιλαθομένων αὐτοῦ ἀπὸ καρδίας, παροικοῦντας κυκλόθεν λέγει καὶ ψέγοντας. οὗτοι ἅμα ἐπισυνήχθησαν \"τοῦ λαβεῖν τὴν ψυχὴν\" αὐτοῦ, τότε μάλιστα ὅτε \"ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά\"· ἐνταῦθα γὰρ καὶ ἔθνη φρυάξαντα οὔπω πάντη ἀποκεκονμένα αὐτοῦ καὶ ἀπεσχοινισμένα. \"ἵνα τί ἐφρύαξαν\"; ἀλαζονικώτερον ἐπέθεντο τοῖς Ἑβραίοις. καὶ οἱ Ἑβραῖοι δὲ ματαίως καὶ κενῶς ἐμελέτησαν τὰς περὶ ἐμοῦ προφητείας. πάντα τὰ εἰρημένα τάγματα \"ἅμα ἐπισυνήχθησαν, τοῦ λαβεῖν τὴν ψυχήν μου ἐβουλεύσαντο\". τὸ μέγεθος τοῦ πορθ̣ο̣υμένου δείκνυται, ὅτι \"ἅμα πάντες ἐπισυνήχθησαν ἐπὶ τῷ λαβεῖν τὴν ψυχὴν\" αὐτοῦ. οὐχ εἷς, οὐ δεύτερος, οὐ δέκα, οὐ χίλιοι, ἀλλὰ ἅμα πάντες. τὸ ἀκαθαίρετον καὶ τὸ δυσανάτρεπτον ἢ τὸ μὴ ἀνατρέπεσθαι τῆς Ἰησοῦ ψυχῆς σημαίνεται. μόλις ἅμα δεδύνηνται λαβεῖν τὴν ψυχήν μου ἢ βεβούληνται, οὐκ εἰλήφασιν δέ. \"οὐδεὶς αἴρει τὴν ψυχήν μου ἀπ' ἐμοῦ· ἐγὼ τίθημι αὐτὴν ἀπ' ἐμαυτοῦ, ἵνα πάλιν λάβω αὐτήν\". τοῦ λαβεῖν τὴν ψυχήν μου ἐβουλεύσαντο. μέχρι τοῦ βουλεύσασθαι γεγόνασιν ἀποκτεῖναι αὐτόν. εἰ μὴ αὐτὸς δὲ ἑαυτὸν δεδώκει, οὐκ ἠδύναντο τοῦτο ποιῆσαι.","english":"The Israelites were dwelling as sojourners around Jesus. They were finding fault with him: \"He casts out demons by Beelzebul, the ruler of the demons\"; \"He is a sinner because he does not keep the Sabbath.\" They were round about him. If those who said these things had been Gentiles, they would not have been his circle. These have become a circle around him. At any rate, he says: \"And they surrounded me like bees a honeycomb.\" They surrounded me in a hostile manner. In that they gathered together at once against me. He remembered enemies, neighbors who reproached him bitterly; he remembered those who forgot him from the heart; he calls them sojourners round about and fault-finders. These gathered together at once \"to take\" his \"life,\" especially when \"the nations raged and the peoples meditated vain things\"; for here also the nations, having raged, were not yet altogether separated from him and fenced off. \"Why did they rage?\" They attacked the Hebrews more arrogantly. And the Hebrews too vainly and emptily meditated on the prophecies concerning me. All the orders that were mentioned \"gathered together at once; they planned to take my life.\" The greatness of the besieged one is shown, because \"all at once they gathered together to take\" his \"life.\" Not one, not a second, not ten, not a thousand, but all at once. The inviolability and the unoverthrowability, or the not being overthrown, of Jesus' life is signified. Barely at once have they been able to take my life, or they have planned it, but they have not taken it. \"No one takes my life from me; I lay it down of myself, that I may take it again.\" They planned to take my life. They have come as far as planning to kill him. But if he had not given himself, they could not have done this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"ἀμέλει γοῦν ὁπηνίκα ἦλθαν ἐπὶ τῷ συλλαβεῖν αὐτόν, λέγει· \"τίνα ζητεῖτε\"; καὶ λέγει· \"Ἰησοῦν τὸν Ναζαρηνόν\". \"ἐγώ εἰμι\", ὡς εἶπεν, \"ἀπῆλθαν εἰς τὰ ὀπίσω καὶ ἔπεσαν χαμαί\". καὶ δεύτερον πάλιν· \"τίνα ζητεῖτε\"; καὶ τὸ αὐτὸ εἶπεν αὐτοῖς, καὶ ἔπεσαν εἰς τὸ χαμαὶ πάλιν. τὴν τρίτην λέγει· \"ἐγώ εἰμι\", ἐμὲ οὖν κρατήσατε, \"ἄφετε τούτους ὑπάγειν\"· οὐδεὶς γὰρ ἠδύνατο συνλημφθῆναι μετ' αὐτοῦ. πολλάκις ἐλέχθη τοῦτο, ὅτι ἕνεκα τοῦ μὴ ὑπόλημψιν παρασχεῖν τοῖς ἀβεβαίοις, ὅτι οὐκ αὐτὸς ἠρίστευσεν, ἀλλ' ὁ σὺν αὐτῷ παθών, οὐκ ἐπέτρεψεν τοῦτον. καὶ τοῦ Πέτρου οὖν λέγοντος ὅτι· \"ἕτοιμός εἰμι μετὰ σοῦ καὶ εἰς φυλακὴν\" καὶ θεῖναι \"ψυχήν μου ὑπὲρ σοῦ\", λέγει· πέπαυσο, \"πρὶν ἀλέκτορα φωνῆσαι τρίς με ἀπαρνήσῃ\".\n\nεἰ δὲ ἦν συνπαθών, ἀμφήριστον ἐγίνετο, τίνος ἕνεκα τοῦτο γέγονεν. καὶ \"ἑαυτὸν παρέδωκεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν\". λέγεται δὲ καὶ ὁ πατὴρ παραδεδωκέναι αὐτόν· εὐδοκίᾳ γὰρ πα τρὸς καὶ τοῦτο γέγονεν̣. ἐὰν δὲ καὶ Ἰούδας λέγηται αὐτὸν παραδεδωκέναι, ἑτέρῳ τρόπῳ αὐτὸν ἐκεῖνος παρέδωκεν· προδότης αὐτοῦ γέγονεν. 15–16 ἐγὼ δὲ ἐπὶ σὲ ἤλπισα, κύριε· εἶπον Σὺ εἶ ὁ θεός μου. ἐν ταῖς χερσίν σου οἱ κλῆροί μου. εἰ καὶ ἐκεῖνοι οὕτω πεποίηκαν καὶ ἐπισυνήχθησαν ἅμα ἐπ' ἐμὲ λαβεῖν τὴν ψυχήν μου βουλευσάμενοι καὶ τὰ ἄλλα ποιήσαντες, ἀλλ' οὖν γε ἐγὼ οὐκ ἀπέστην τοῦ ε᾿̣πὶ σὲ ἐλπίσαι. \"εἶπα Σὺ εἶ ὁ θεός μου. ἐν ταῖς χερσίν σου οἱ κλῆροί μου\". αἱ παπατικαὶ ἐξηγήσεις τοῦτο λέγουσιν, ὅτι οἱ κλῆροι ἐν ταῖς χερσὶν τοῦ θεοῦ τυγχάνουσιν οἷον ἡ διακονία, ὁ πρεσβύτερος, ἡ ἐπισκοπή.","english":"Indeed, when they came to seize him, he says: \"Whom do you seek?\" And they say: \"Jesus the Nazarene.\" \"I am he,\" as he said, and \"they went backward and fell to the ground.\" And a second time again: \"Whom do you seek?\" And he said the same to them, and they fell to the ground again. The third time he says: \"I am he; seize me, then, and let these go their way\"; for no one was able to be seized along with him. This was said often, that it was in order not to give the unstable the suspicion that he himself did not take the lead in the contest, but rather the one who suffered with him, that he did not permit this one. And so when Peter says, \"I am ready to go with you even to prison\" and to lay down \"my life for you,\" he says: Stop; \"before the rooster crows three times you will deny me.\"\n\nBut if he had been one who suffered with him, it would have been ambiguous for whose sake this happened. And \"he handed himself over for our sins.\" It is said also that the Father handed him over; for this too happened by the good pleasure of the Father. And if Judas too is said to have handed him over, he handed him over in another way; he became his betrayer. 15–16 But I hoped in you, Lord; I said, You are my God. In your hands are my lots. Even if those men did so and gathered together against me, having resolved to take my life and having done the other things, nevertheless I did not depart from hoping in you. \"I said, You are my God. In your hands are my lots.\" The patristic interpretations say this, that the lots are in the hands of God—for instance, the diaconate, the presbyterate, the episcopate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"μακάριον δέ ἐστιν τὸ ἐν ταῖς χερσὶν τοῦ θεοῦ τοὺς κλήρους ἔχειν οὕς τις κεκλήρωται. ἀνεπιβούλευτός ἐστιν ὁ τοιοῦτος· \"οὐδεὶς\" γὰρ ἁρπάζει \"ἐκ τῆς χειρὸς τοῦ πατρός\". \"ἐν ταῖς σαῖς χερσὶν οἱ κλῆροί μού\" εἰσιν, λέγει ὁ σωτήρ. καὶ ἵνα συνέλθωμεν τῇ δοθείσῃ ἐκδοχῇ, λέγομεν ὅτι· οὓς ἐκληρωσάμην ἵνα μοι ὑπηρετῶσιν, οὓς ἐθέμην ἐν τῇ ἐκκλησίᾳ ἀποστόλους καὶ προφήτας καὶ διδασκάλους, ἐν ταῖς χερσίν σού εἰσιν. δυνατὸν δέ–καὶ ὁ Ἰσραὴλ ὅτε ἐχρημάτισεν \"λαός μου\", ἐλέγετο αὐτοῦ μερὶς καὶ κληρονομία–· τὰ ἔθνη πάντα κληρονομία δέδοται τῷ υἱῷ. πολλοὶ κλῆροί εἰσιν τὰ ἔθνη. οὗτοι οἱ κλῆροι ἐν ταῖς σαῖς χερσίν εἰσιν, ἠσφαλισμένοι ὑπὸ τῶν δραστηρίων καὶ σκεπαστικῶν σου δυνάμεων, ὥστε μη δένα οἷόν τε εἶναι ἁρπάσαι ἐκ τῆς χειρός σου· \"οὐδεὶς\" 149 γὰρ \"δύναται ἁρπάσαι ἐκ τῆς χειρὸς τοῦ πατρός\". οὐκ εἶπεν· εἰ μὴ ἔξω τις ἑαυτὸν ποιήσῃ τῆς χειρός, οὐ δύναται ἁρπασθῆναι ὑπό τινος. ἐπεὶ λέξουσίν τινες· καὶ μὴν σπουδαῖοι ὕστερον ὑπεσύρησαν εἰς ἀσέβειαν. καὶ ἵνα μὴ ἐξ εἰκότων λέγω, οἷον ὁ Ἰούδας αὐτὸς ἔξω πεποίηκεν ἑαυτὸν τῆς χειρός· νυκτὸς γὰρ οὔσης ὅτε τὰ περὶ τῆς προδοσίας ἐλογίζετο, λέγει· \"ἐξῆλθεν ἔξω· νὺξ γὰρ ἦν\". \"οἱ κλῆροι\" οὖν \"μου\"· ἕκαστος τῶν πιστευόντων εἰς ἐμὲ κλῆρός μού ἐστιν. ἐν ταῖς χερσίν σου τυγχάνει ἴσος κλη̣ρονομίᾳ· ἕπεται γὰρ τῇ κληρονομίᾳ καὶ ὁ κλῆρος ὅταν εἰς πολλοὺς λογίζεται. ἀμφιλαφεστέρως λ̣έγομεν καὶ τοῦτο· χεῖρες τοῦ θεοῦ εἰσιν αἱ δύο διαθῆκαι. εἴ τις κλῆρος αὐτοῦ τυγχάνει, ἐν ταῖς χερσὶν αὐτοῦ. ῥῦσαί με ἐκ χειρὸς ἐχθρῶν μου καὶ ἐκ τῶν καταδιωκόντων με.","english":"Blessed it is to have one's lots in the hands of God, which one has been allotted. Such a person is beyond assault; for \"no one snatches\" \"out of the hand of the Father.\" \"In your hands are my lots,\" says the Savior. And so that we may concur with the interpretation given, we say: those whom I allotted to serve me, whom I placed in the church as apostles and prophets and teachers, are in your hands. And it is possible—and Israel too, when it was called \"my people,\" was said to be his portion and inheritance—that all the nations have been given as an inheritance to the Son. Many lots are the nations. These lots are in your hands, secured by your active and protective powers, so that no one is able to snatch out of your hand; for \"no one is able to snatch out of the hand of the Father.\" He did not say: unless someone places himself outside the hand, he cannot be snatched by anyone. Since some will say: and yet earnest people later were dragged away into impiety. And so that I may not speak from mere probabilities, for example Judas himself placed himself outside the hand; for since it was night when he was deliberating about the betrayal, it says: \"He went out; for it was night.\" \"My lots,\" then: each of those who believe in me is my lot. In your hands it stands equal to an inheritance; for the lot also follows the inheritance when it is reckoned among many. We say this too in a more ample sense: the hands of God are the two covenants. If anyone's lot is his, it is in his hands. Rescue me from the hand of my enemies and from those who pursue me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"οὐ πάντες οἱ ἐχθροὶ καταδιώκουσιν· οἱ δὲ καταδιώκοντες πάντες ἐχθροί. ἵνα τὸ τὸ μὴ καταδιῶξαι ὧδε μὴ ἐπὶ τῷ λαβεῖν, ἀλλὰ ἐπὶ τῷ ἐνεδρεῦσαι· \"εἶπεν ὁ ἐχθρὸς Διώξας καταλήμψομαι\". οὗτος ὁ διωγμὸς οὔκ ἐστιν μιμήσεως χάριν γινόμενος. διώκοντας δὲ δικαιοσύνην δεῖ ἀγαπᾶν. οἱ διώκοντες τὴν δικαιοσύνην ἕνεκεν τοῦ μετασχεῖν αὐτῆς καὶ ποιωθῆναι κατ' αὐτὴν διώκουσιν α̣ὐτήν. ὡς ἐάν τις διώκοι ἐπιστήμην ἵνα κατὰ τὴν ἐπιστήμην καὶ θεωρῇ. οὕτω καὶ τό· \"ζήτησον εἰρήνην καὶ καταδίωξον αὐτήν\", ἐκλαβεῖν δεῖ. δύναται ἠθικώτερον καὶ οὕτω λημφθῆναι· ἐπεὶ ἡ χεὶρ τῶν ἐχθρῶν καὶ τῶν καταδιωκόντων με κακία ἐστίν, πρᾶξις ἀπηγορευμένη, ῥῦσαί με ἐκ τῆς πράξεως τούτων, μὴ ὑποπέσοιμι τοῖς αὐτῶν κακοῖς, τῇ αὐτῶν πράξει. ἐπίφανον τὸ πρόσωπόν σου ἐπὶ τὸν δοῦλόν σου, σῶσόν με ἐν τῷ ἐλέει σου. ἐάν με ε᾿̣γείρῃς καὶ ἔξω ποιήσῃς τῶν διωκόντων, ἐπέφανες τὸ πρόσωπόν σου. ἐγὼ δέ εἰμι τὸ πρόσωπόν σου, ὁ \"χαρακτὴρ τῆς ὑποστάσεώς\" σου, ἡ \"εἰκών\" σου \"τοῦ θεοῦ τοῦ ἀοράτου\". ἐπειδὴ δὲ \"μορφὴν\" ἔλαβον \"δούλου\", \"ἐπὶ τὸν δοῦλόν σου ἐπίφανον τὸ πρόσωπόν σου\". δεῖξον ὅτι οὗτος ὁ δοῦλος μορφὴν τὴν σὴν ἔχει, τὸ σὸν πρόσωπον ἐσκήνωσεν ἐν τῷ δούλῳ τούτῳ, ἵνα τὸ \"ῥύσῃ με\" κατ' ἐπίνοιαν τοῦ δούλου λέγηται, τὸ δὲ \"πρόσωπον\" κατ' ἐπίνοιαν τῆς ἀληθείας, τοῦ χαρακτῆρος τῆς θεικῆς ὑποστάσεως. \"ἐν τῷ ἐλέει\" οὖν \"τῷ σῷ σῶσόν με\". ἔγειρόν με ἐκ νεκρῶν. τάχα δὲ καὶ σωτηρίαν ἑαυτοῦ λέγει τὴν σωτηρίαν τὴν ὑπὲρ ὧν ἐλήλυθεν, ἵν' \"αἴτιος\" αὐτοῖς \"σωτηρίας αἰωνίου\" γένηται. μὴ καταισχυνθείην, ὅτι","english":"Not all enemies pursue; but all who pursue are enemies. So that the not pursuing here is not for the sake of capturing, but for the sake of lying in ambush: \"The enemy said, Pursuing I shall overtake.\" This pursuit is not made for the sake of imitation. But one must love those who pursue righteousness. Those who pursue righteousness pursue it for the sake of partaking of it and being made conformable to it. As if someone should pursue knowledge in order that he may also contemplate according to knowledge. Thus also this: \"Seek peace and pursue it,\" must be understood. It can also be taken more ethically in this way: since the hand of the enemies and of those who pursue me is wickedness, a forbidden deed, rescue me from their deed, lest I fall under their evils, their deed. Make your face shine upon your servant, save me in your mercy. If you raise me up and place me outside those who pursue, you have made your face shine. And I am your face, the \"impress of your substance,\" your \"image\" of the \"invisible God.\" But since I took the \"form\" of a \"servant,\" \"upon your servant make your face shine.\" Show that this servant has your form, that your face has dwelt in this servant, so that \"you rescue me\" is said according to the notion of the servant, but \"face\" according to the notion of the truth, of the impress of the divine substance. \"In your mercy,\" then, \"save me.\" Raise me from the dead. And perhaps he also calls his own salvation the salvation for the sake of those for whom he came, so that he may become for them the \"cause\" of \"eternal salvation.\" Let me not be put to shame, because","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"ἐπεκαλεσάμην σε. τότε δὲ οὐ καταισχύνομαι, ἐὰν τὰ τῆς παρακλήσεως ὑπαρχθῇ. ἐπερ· λ̣όγος οὔκ ἐστιν τοῦ σωτῆρος; –ὀξεῖαι μεταβολαὶ τῶν προσώπων γίνονται. οὕτω καὶ ἐν τοῖς προφητι κοῖς πράττει. καὶ ἄλλο περὶ τ̣οῦ ψιλοῦ ἀνθρώπου· οἷον ἕκαστος ἡμῶν πολλάκις διηγούμενος περὶ ἀνθρώπου ὁτὲ μὲν ἀπὸ τῆς ψυχῆς αὐτὸν σημαίνομεν ον, ὁτὲ δὲ ἀπὸ τοῦ σώματος. ἐὰν λέγω ὅτι καλὸς ἄνθρωπος, \"πυράκης\", ἵνα ἀπὸ τῆς γραφῆς εἴπω, \"μετὰ κάλλους ὀφθαλμῶν\", ὑπερμεγέθης, –εἶτα λέγω ὅτι ἐπιστήμων ἄνθρωπος, θεοῦ δοῦλός ἐστιν, ὑπόκειται τῷ κυρίῳ· μὴ γὰρ ἡ μεταβολὴ τῶν λέξεων ἐξ ὅλων ἔξω. ὅταν περὶ συνθέτου λέγηται, αἱ μεταβολαὶ τῶν προσώπων ἐκ μέρους ἐπὶ αὐτὸ μέρος φέρονται. ἐπεὶ τοίνυν καὶ ὁ ταῦτα λέγων οὐ μόνος ἄνθρωπός ἐστιν οὐδὲ μόνος θεός, ἀλλὰ θεὸς ἐνανθρωπήσας, τὰ μὲν ὡς ἀπὸ τοῦ ἀνθρώπου λέγεται, τὰ δὲ ὡς ἀπὸ τοῦ θεοῦ λόγου ἢ περὶ τοῦ θεοῦ λόγου. \"καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός\". ἐπὶ τοῦ αὐτοῦ λαμβάνεις· μὴ γὰρ τοῦτο λέγει· \"ἐπίφανον τὸ πρόσωπόν σου ἐπὶ τὸν δοῦλόν σου\", τὸν ἄλλον ἐμοῦ· ἐμὲ τὸν δοῦλόν σου. 150 18 αἰσχυνθείησαν οἱ ἀσεβεῖς καὶ καταχθείησαν εἰς ᾅδου. τὸ \"καταχθείησαν εἰς ᾅδου\" πάλιν δύναμίν τινα ἔχει. οὐκ εἶπεν \"καταβήτωσαν εἰς ᾅδην\". ἑκουσίως δὲ κατιόντων ἐστὶν τὸ καταβῆναί που. οὗτοι δὲ οὐχ ἑκουσίως ἐν τῷ ᾅδῃ καταβιβάζονται. ἀμέλει γοῦν καὶ περὶ τῆς Καφαρναοὺ ἢ πρὸς τὴν Καφαρναοὺ λέγεται· \"καὶ σύ, Καφαρναού, ἣ ἕως οὐρανοῦ ὑψωθήσῃ, ἕως ᾅδου καταβιβασθήσῃ\". ὑπὸ ἄλλων καταβιβάζεται.","english":"I called upon you. Then I am not put to shame, if the things of the consolation are supplied. Is there not a word of the Savior? —Sharp changes of persons occur. Thus he also does in the prophetic writings. And another point concerning the mere man: for example, each of us, when often discoursing about a man, sometimes signifies him by the soul, sometimes by the body. If I say that he is a handsome man, \"ruddy,\" to speak from the Scripture, \"with beauty of eyes,\" very tall — then I say that he is a knowledgeable man, a servant of God, subject to the Lord; for the change of expressions is not entirely outside. When it is spoken about a composite being, the changes of persons are borne from a part to that part. Since, then, the one who says these things is not man alone nor God alone, but God become man, some things are said as from the man, and some as from God the Word or concerning God the Word. \"And the Word became flesh and dwelt among us, and we beheld his glory, glory as of the only-begotten from the Father.\" You take it in the same one; for he does not say this: \"Show your face upon your servant,\" the other who is mine; me, your servant. 150 18 Let the impious be put to shame and be brought down into Hades. The phrase \"be brought down into Hades\" again has a certain force. He did not say \"let them go down into Hades.\" For to go down somewhere belongs to those who descend willingly. But these are brought down into Hades unwillingly. At any rate, it is also said concerning Capernaum, or to Capernaum: \"And you, Capernaum, who are exalted to heaven, you shall be brought down to Hades.\" It is brought down by others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"τότε δὲ αἰσχύνονται ὅταν γνῶσιν ὅτι ἀσεβεῖς εἰσιν οὐκ ἔχουσιν ὁρμὴν προθυμίας καταβῆναι εἰς τὸν ᾅδην. διὰ τοῦτο κατάγονται ἵν' ὥσπερ ἔννοιαν λαβόντες ὅπου μέλλουσιν κατιέναι, αἰσχυνθείησαν. ἔτι πλέον κακίσουσιν ἑαυτοὺς ὅτι ἀσεβεῖς γεγόνασιν. ἄλαλα γενηθήτω τὰ χείλη τὰ δόλια τὰ λαλοῦντα κατὰ τοῦ δικαίου ἀνομίαν. οὐκ ἐπαρᾶται αὐτούς· εὐλογεῖ αὐτούς· μὴ γὰρ εἶπεν· \"ἄλαλα γενηθήτω τὰ χείλη αὐτῶν\". \"τὰ δόλια\" ὅταν στερηθῶσιν τῶν διαβολικῶν λόγων, ἄλαλα γέγονεν. τὰ χείλη αὐτῶν οὐ καθάπαξ, ἀλλὰ \"τὰ δόλια\". ἀποβαλόντα τὸν λόγον λοιπὸν σὺν παρρησίᾳ καὶ ἀληθείᾳ λαλοῦσιν. οὕτω γοῦν λέγεται· \"ἐξολεθρεύσει κύριος πάντα τὰ χείλη τὰ δόλια καὶ γλῶσσαν μεγαλορήμονα\". ὅταν ἡ μεγαλορημονοῦσα γλῶττα, τουτέστιν ὁ λόγος, ὀλεθρευθῇ, ἐκεῖνος ἀφ' οὗ ὀλεθρεύεται, τὸν τοῦ θεοῦ λοιπὸν λαλεῖ λόγον. ἐν ὑπερηφανίᾳ καὶ ἐξουδενώσει. ἐπεὶ ἀπαρεμφάτως κεῖται τὸ \"τοῦ δικαίου\", δύναται καὶ τοῦ δικαίου ἀνθρώπου καὶ τοῦ δικαίου πράγματος, περὶ οὗ λέγεται· \"δικαίως τὸ δίκαιον\". ὁ λαλῶν δὲ κατὰ τοῦ δικαίου καὶ κατὰ τοῦ ἔχοντος αὐτὸ καὶ πεποιωμένου κατ' αὐτὸυ λαλεῖ ἐν ὑπερηφανίᾳ καὶ ἐξουδενώσει· τότε γὰρ ἄλαλα γίνεται αὐτῶν τὰ χείλη, ὅταν γνῶσιν οἵας ταπεινότητός εἰσιν, ὅταν γνῶσιν ὅτι ὃν ἐξουδενώσουσιν, οὔκ ἐστιν ἄξιος ἐξουθενώσεως. ὡς πολὺ τὸ πλῆθος τῆς χρηστότητός σου, κύριε, ἧς ἔκρυψας τοῖς φοβουμένοις σε. ἐπεὶ ἔδοξέν τινα ἀρατικῶς λέγειν, σκοποῦντες δὲ εἰς τὴν διάθεσιν τοῦ λέγοντος λέγομεν ὅτι οὔκ εἰσιν ἀραί, ἀλλὰ μᾶλλον ἐπευχαί. καλὰ δὲ αὐτοῖς ὑπαρχθῆναι βούλεται.","english":"Then they are put to shame when they come to know that they are impious, that they have no impulse of eagerness to descend into Hades. For this reason they are brought down, so that, having received some notion of where they are about to descend, they might be ashamed. Still more will they revile themselves because they have become impious. Let the deceitful lips that speak lawlessness against the righteous be made speechless. He does not curse them; he blesses them. For he did not say, \"Let their lips be made speechless,\" but \"the deceitful ones\"—when they are deprived of the devilish words, they have become speechless. Their lips—not altogether, but \"the deceitful ones.\" Having cast off the word, they thereafter speak with boldness and truth. At any rate, it is said thus: \"The Lord will destroy all deceitful lips and a boastful tongue.\" When the boastful tongue, that is, the word, is destroyed, that one from whom it is destroyed thereafter speaks the word of God. In pride and contempt. Since \"of the righteous\" is placed without an article, it can mean both the righteous man and the righteous thing, about which it is said, \"rightly the right.\" But the one who speaks against the righteous, and against the one who possesses it and is disposed according to it, speaks in pride and contempt; for then their lips become speechless, when they come to know of what sort of lowliness they are, when they come to know that the one whom they will despise is not worthy of being despised. How great is the abundance of your goodness, O Lord, which you have hidden for those who fear you. Since some have thought that these things are spoken as curses, but looking to the disposition of the speaker, we say that they are not curses but rather blessings. And he wishes good things to be supplied to them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"ἐπεὶ συνέβαινεν τοὺς μὴ ἀγνο̣ου῀̣ντας τὴν χρηστότητα καὶ τὸ τέλος τῶν σῳζομένων ἐπιτρίβεσθαι, ἔκρυψεν τοῖς φοβουμένοις. φοβουμένους δὲ ὧδε λέγει τοὺς τὸν κολαστικὸν φόβον ἔχοντας, οὐ τοὺς δικαίους, οὐ τοὺς ἔχοντας ἐκεῖνον τὸν φόβον οὗ οὐδέν ἐστιν ὑστέρημα, οὐ τὸν πάντα ὑπερβαλόντα. λέγει ὅτι· ἐπεὶ ἡ χρηςτότης σου συνφυής ἐστιν ἡ αὐτὴ οὖσα τῇ ἀγαθότητί σου, πάντα δὲ ὑπὲρ σωτηρίας τῶν ὅλων ποιεῖς, καὶ τὰ σκυθρωπὰ καὶ τὸ ὑποπεσεῖν τινα ποιῆσαι σκυθρωποῖς, ἀλλ' ἐπειδὴ ἤμελλον οἱ ἐπιτριβόμενοι διὰ ἐπιπολαιότητα βλάπτεσθαι, ἔκρυψας αὐτὸ τοῖς φοβουμένοις σε, οὐ τοῖς ἀγαπῶσιν· ὧδε γὰρ τὸν φόβον τὸν διαστελλόμενον πρὸς τὴν ἀγάπην λαμβάνομεν–\"ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον\". τελεία δέ ἐστιν ἀγάπη ὅταν\n\nμὴ ἄλλου χάριν αὐτὸ ἀγαπῶμεν. \"ἡ τελεία\" οὖν \"ἀγάπη ἔξω βάλλει τὸν φόβον ὅτι ὁ φόβος κόλασιν ἔχει\"–, οὐκ ἐκεῖνον, περὶ οὗ λέγεται· \"οὐκ ἔστιν ὑστέρημα τοῖς φοβουμένοις αὐτόν\". ἐξειργάσω τοῖς ἐλπίζουσιν ἐπὶ σὲ ἐναντίον τῶν υἱῶν τῶν ἀνθρώπων. ἐξειργάσω ταύτην τὴν κρύψιν. τινές εἰσιν υἱοὶ ἀνθρώπων οὐ ψεγομένων. ψέγονται δὲ πολλάκις οἱ ἄνθρωποι καὶ οἱ υἱοὶ ὅταν λέγῃ ὅτι· \"υἱοὶ ἀνθρώπων, ἕως πότε βαρυκάρδιοι\"; ὅταν δὲ λέγῃ· \"ἐξ οὐρανοῦ ἐπέβλεψεν κύριος, εἶδεν πάντας τοὺς υἱοὺς τῶν ἀνθρώπων\", ἐπαινετοί εἰσιν οὗτοι οἱ υἱοὶ τῶν ἀνθρώπων. καὶ λέγω παράδοξον· ὅταν πρὸς θεὸν ἀναφέρωνται, οἱ δίκαιοι ἄνθρωποί εἰσιν καὶ ἀνθρώπων υἱοί, ὅταν δὲ πρὸς τοὺς δικαίους, οἱ ἁμαρτωλοὶ υἱοὶ ἀνθρώπων, φαύλων ὄντων ἐκεί151 νων, περὶ ὧν γράφει Παῦλος· \"ὅπου γὰρ ἔρις καὶ ζῆλος ἐν ὑμῖν, οὐχὶ ἄνθρωποί ἐστε\";","english":"Since it happened that those who did not ignore your goodness and the end of those who are saved were being worn down, you hid it from those who fear you. Here he calls \"those who fear\" those who have the punitive fear, not the righteous, not those who have that fear which has no deficiency, not the one that surpasses all. He says: since your goodness is connatural, being the same as your benevolence, and you do all things for the salvation of the whole, even the gloomy things and the falling of someone into gloomy circumstances—but since those who were being worn down were about to be harmed through superficiality, you hid it from those who fear you, not from those who love you; for here we take the fear that is distinguished from love—\"perfect love casts out fear.\" And love is perfect when we love it not for the sake of something else. \"Perfect love,\" then, \"casts out fear, because fear has punishment\"—not that fear, about which it is said: \"There is no deficiency to those who fear him.\" You wrought this for those who hope in you before the sons of men. You wrought this hiding. There are certain sons of men who are not blamed. But often men and sons are blamed when he says: \"Sons of men, how long are you heavy-hearted?\" But when he says: \"The Lord looked down from heaven, he saw all the sons of men,\" these sons of men are praiseworthy. And I say something paradoxical: when they are referred to God, the righteous are men and sons of men; but when they are referred to the righteous, sinners are sons of men, since those are base about whom Paul writes: \"For where there is strife and jealousy among you, are you not men?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"καὶ περὶ ὧν· \"ὑμεῖς δὲ δὴ ὡς ἄνθρωποι ἀποθνῄςκετε\", ἐκπεσόντες τοῦ θεοὶ εἶναι καὶ υἱοὶ ὑψίστου. πρὸς τοὺς ἁγίους ἀνθρώπους λεγομένους ἢ θεοὺς ὀνομαζομένους υἱοὶ ἀνθρώπων οἱ φαῦλοι λέγονται, πρὸς δὲ τὸν τῷ θεῷ αἴτιον υἱοὺς σπουδαίους, ἐφ' οὓς ἐπιβλέπει. καὶ πάλιν· \"ἀνθρώπους καὶ κτήνη σώσεις, κύριε. ὡς ἐπλήθυνας τὸ ἔλεός σου, ὁ θεός· οἱ δὲ υἱοὶ τῶν ἀνθρώπων ἐν σκέπῃ τῶν πτερύγων σου ἐλπιοῦσιν\". \"μέγα ἄνθρωπος καὶ τίμιον ἀνὴρ ἐλεήμων\". ὧδε ὁ ἄνθρωπος ὁ \"κατ' εἰκόνα καὶ ὁμοίωσιν\" θεοῦ ἐπὶ μεγέθει ἐπαινεῖται. ὅταν δέ τις ἐκπεσὼν τοῦ εἶναι ὑψίστου υἱὸς ἄνθρωπος γένηται υἱός, φαῦλός ἐστιν οὗτος ὁ ἄνθρωπος. \"ἐξειργάσω τοῖς ἐλπίζουσιν ἐπὶ σὲ ἐναντίον τῶν υἱῶν τῶν ἀνθρώπων\" τῶν σπουδαίων–ἴσασιν δὲ ἐκεῖνοι τὴν ἐξεργασίαν– κρύψιν τοῦ πλούτου τῆς χρηστότητός σου. κατακρύψεις αὐτοὺς ἐν ἀποκρύφῳ τοῦ προσώπου σου. τοὺς υἱοὺς τῶν ἀνθρώπων οἷς ἐξειργάσω τὸν σὸν ἔλεον. κατακρύπτεταί τις δὲ ἐν ἀποκρύφῳ τοῦ θεοῦ οὕτως· ἔχει θεὸς πρόσωπον ἐπιφαινόμενον διὰ τῶν ἑαυτῶν δημιουργημάτων· λέγεται γάρ· \"ἐκ μεγέθους καὶ καλλονῆς τῶν κτισμάτων ἀναλόγως ὁ γενεσιουργὸς αὐτῶν θεωρεῖται\". ἐξ ἀναλογίας τῆς κτίσεως θεωρεῖται·","english":"And concerning these things: \"But you shall die like men,\" having fallen from being gods and sons of the Most High. In relation to those who are called holy men or are named gods, the wicked are called sons of men; but in relation to God, who is the cause, they are called zealous sons, upon whom he looks. And again: \"You will save men and beasts, O Lord. How you have multiplied your mercy, O God; but the sons of men will hope in the shadow of your wings.\" \"Great is man, and honorable is a merciful man.\" Here the man who is \"according to the image and likeness\" of God is praised for greatness. But when someone, having fallen from being a son of the Most High, becomes a son of man, this man is wicked. \"You have wrought for those who hope in you before the sons of men\"—the zealous ones—and they know the working—the hiding of the wealth of your goodness. You will hide them in the secret place of your face. The sons of men for whom you have wrought your mercy. And someone is hidden in the secret place of God in this way: God has a face that appears through his own created works; for it is said: \"From the greatness and beauty of created things, their Creator is seen by analogy.\" He is seen by analogy from the creation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"ὥσπερ γὰρ ἐὰν ἴδῃ τις σκάφος, φαντασίαν ναυπηγοῦ λαμβάνει κἂν μὴ παρῇ, καὶ ὁ θεωρήσας ἰθυνομένην ναῦν πόρρωθεν εὐθέως εἰς ἔννοιαν ἔρχεται ὅτι ἔστιν ὁ πηδαλιουχῶν αὐτήν, καὶ ἅρμα πόρρωθεν ὁ βλέπων τεταγμένως φερόμενον κἂν μὴ ὁρᾷ τὸν ἡνίοχον, ἐνθύμησιν αὐτοῦ λαμβάνει, οὕτω τεταγμένως τοῦ κόσμου ἄρα φερομένου καὶ περικαλλῆ ἔχοντος τὴν φύσιν φαντασία τοῦ κάλλους καὶ τοῦ μεγέθους τοῦ θεοῦ γνωρίζεται· εἰ γὰρ μεγάλα τὰ γενόμενα, πολὺ μείζω ὁ κατασκευάσας. ὅταν τις οὖν ἐκ τοῦ κόσμου καὶ τῆς τάξεως καὶ τῆς ἐννοίας καὶ τῶν κριμάτων τῆς προνοίας φαντασίαν λάβῃ θεοῦ, οὐκ εἰς τὸ ἀπόκρυφον τοῦ προσώπου αὐτοῦ κατεκρύβη. τοιοῦτοι δέ εἰσιν καὶ οἱ παρ' Ἕλλησιν φιλοσοφήσαντες· ἐκ γὰρ τοῦ μεγέθους τῶν δημιουργημάτων καὶ τῆς καλλονῆς φαντασίαν ἔλαβον θεοῦ. ὁ δὲ ἄνευ τῆς δημιουργίας λαμβάνων θεοῦ φαντασίαν ἑωρακὼς τὸν υἱὸν καὶ διὰ τοῦ υἱοῦ τὸν πατέρα–\"ὁ\" γὰρ \"ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα\"–, οὗτος ἐν ἀποκρύφῳ τοῦ προσώπου τοῦ θεοῦ κέκρυπται. ἀπόκρυφον δὲ τὸ κατὰ τὸν λόγον τὸν δημιουργικόν. πάλιν ἵνα καὶ δημωδεστέρως εἴπωμεν· δύο πρόσωπα εἶχεν Ἰησοῦς, ἀνθρώπου καὶ θεοῦ. ὅσοι κατὰ σάρκα αὐτὸν γιγνώσκουσιν, ἐν τῇ φανερώσει τοῦ προσώπου αὐτὸν λαμβάνουσιν. ὅσοι δὲ ἀποστάντες ἀπὸ τοῦ κατὰ σάρκα αὐτὸν εἰδέναι ἦλθον εἰς τὸ γιγνώσκειν αὐτὸν καθὸ θεὸς λόγος ἐστίν, οὗτοι κατεκρύβησαν ἐν ἀποκρύφῳ τοῦ προσώπου τοῦ θεοῦ.","english":"For just as if someone sees a hull, he receives an impression of the shipbuilder even if he is not present, and one who beholds a ship being steered from afar immediately comes to the thought that there is one who steers it, and one who sees a chariot from afar being driven in order, even if he does not see the charioteer, receives a conception of him, so too, since the world is carried along in order and has a most beautiful nature, the impression of the beauty and greatness of God is made known; for if the things that have come to be are great, much greater is the one who made them. When, then, someone receives an impression of God from the world and its order and its conception and the judgments of providence, he has not been hidden in the secret of his face. Such also are those who have philosophized among the Greeks; for from the greatness of the created works and their beauty they received an impression of God. But the one who receives an impression of God without the creation, having seen the Son and through the Son the Father—for \"the one who has seen me has seen the Father\"—this one has been hidden in the secret of the face of God. And the secret is that which pertains to the creative Word. Again, that we may speak also in a more popular way: Jesus had two faces, that of a man and that of God. As many as know him according to the flesh receive him in the manifestation of his face. But as many as, having departed from knowing him according to the flesh, have come to knowing him insofar as he is God the Word, these have been hidden in the secret of the face of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"καὶ ἔτι, ἐπειδὴ ἔλεγον τὴν ἔξωθεν φαντασίαν τοῦ κόσμου πρόσωπον εἶναι, ὁ λόγος ὁ καθ' ὃν γέγονεν τὰ γενόμενα καὶ προνοεῖται καὶ διοικεῖται, τὸ ἀπόκρυφόν ἐστιν τοῦ προσώπου τοῦ θεοῦ, ἀπόκρυφον δὲ τὸ κατὰ τὸν λόγον τὸν δημιουργικόν. κρύπτει τὴν ἑαυτοῦ χρηστότητα ὁ θεὸς πολλάκις τοῖς μικροῖς τοῖς φοβουμένοις αὐτόν. ἐξειλήφαμεν δὲ χθὲς τοὺς φοβουμένους τοὺς φόβῳ\n\nκολάσεως ἀπεχομένους κακίας, εἴ γε δεῖ ταύτην ἀποχὴν κακίας εἰπεῖν. \"ἡ τελεία\", φησίν, \"ἀγάπη ἔξω βάλλει τὸν φόβον ὅτι ὁ φόβος κόλασιν ἔχει\". ὁ σχὼν ἐπιστήμην ἀγαθοῦ καὶ κακοῦ καὶ ποθήσας τὸ ἀγαθὸν καὶ αὐτῷ προσκλιθεὶς ἀπέχεται τοῦ κακοῦ ἔρωτι τῷ πρὸς τὸ ἀγαθόν, ἀφίσταται τοῦ κακοῦ οὐ φόβῳ κολάσεως, ἐκκλίνει ἀπὸ τοῦ κακοῦ. ἐὰν γοῦν λόγος τις πείσῃ αὐτόν, ὅτι οὐκ ἔνι κόλασις, πράττει ὃ αἱρεῖται κακόν. ὁ θεὸς οὖν πολλάκις οὐκ ἐπάγει τὴν τιμωρίαν παραυτὰ χρηστότητι καὶ ἀγαθότητι. κρύπτει δὲ τὸ πλῆθος τοῦ πλούτου τῆς χρηστότητος αὐτοῦ διὰ τοὺς φοβουμένους, διὰ τοὺς μικρούς, διὰ τοὺς φόβῳ κολάσεως ἀπεχομένους τοῦ κακου῀̣. \"ὡς πολὺ\" οὖν \"τὸ πλῆθος τῆς χρηστότητός σου, κύριε\". ἔκρυψεν αὐτήν· ἡ γνῶσις γὰρ αὐτῆς ἐποίει αὐτοὺς ἐπιτριβῆναι εἰς τὰ κακά. ὡς ἐάν τις μέχρι τοῦ θαμβῆσαι υἱὸν ἀγανακτήσεως λόγους προφέρῃ καὶ κρύπτῃ τὴν χρηστότη τα καθ' ἣν ποιεῖ τοῦτο ὡς μέλλων τιμωρήσασθαι· εἰ γὰρ γνοὺς ἦν ὁ υἱός, ὅτι μέχρι σχήματός ἐστιν ἡ ἀπειλή, κατεφρόνει τῆς χρηστότητος αὐτοῦ καὶ ἀπώλλυτο καὶ ἐγίνετο ὑπεύθυνος ὀργῇ. τῷ ὄντι πολλὴ χρηστότης ἐστὶν αὐτοῦ, πολὺ πλῆθός ἐστιν. λέγει γοῦν καὶ ὁ ἀπόστολ̣ος πρός τινας·","english":"And further, since they said that the outward appearance of the world is the face, the reason by which things that have come to be came to be, and are provided for and governed, is the hidden thing of the face of God—hidden, that is, in respect of the creative reason. God often hides his own goodness from the little ones who fear him. And yesterday we set forth those who fear—those who abstain from evil out of fear of punishment, if indeed one must call this an abstaining from evil. \"Perfect love,\" he says, \"casts out fear, because fear has punishment.\" He who has acquired knowledge of good and evil and has desired the good and cleaved to it, abstains from evil by his love for the good; he departs from evil not out of fear of punishment, but turns aside from evil. If, then, some argument should persuade him that there is no punishment, he does the evil he chooses. God, then, often does not bring punishment immediately, in his goodness and kindness. But he hides the abundance of the wealth of his goodness because of those who fear, because of the little ones, because of those who abstain from evil out of fear of punishment. \"How great,\" then, \"is the abundance of your goodness, O Lord.\" He hid it; for the knowledge of it made them grow worse in evils. As when someone, up to the point of striking terror, brings forth words of indignation to a son and hides the goodness by which he does this as though about to punish; for if the son had known that the threat was only a posture, he would have despised his goodness and would have been ruined and would have become liable to wrath. In truth his goodness is great, its abundance is great. The apostle also says to certain ones:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"\"ἢ τοῦ πλούτου τῆς χρηστότητος καὶ τῆς ἀνοχῆς καὶ μακροθυμίας αὐτοῦ καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ θεοῦ εἰς μετάνοιάν σε ἄγει\"; ὁ δὲ μὴ τοῦτο ἐπιστάμενος οἴεται ὅτι οὐκ ἀπαρέσκεται τ̣οῖς κακοῖς καὶ διὰ τοῦτο οὐκ ἐπεξέρχεται. καὶ Πέτρος δὲ ὁ τῶν ἀποστόλων κορυφαιώτατος γράφων τὴν ἐπιστολὴν καὶ τοιαύτην λέξιν εἴρηκεν· \"οὐ βραδύνει κύριος τῆς ἐπαγγελίας ἧς τινες βραδύτητα ἡγοῦνται, ἀλλὰ μακροθυμεῖ οὐ βουλόμενός τινας ἀπολέσαι ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι\". ἰδοὺ ἡ χρηστότητος̣. οὐκ ἔδει τοῖς πολλοῖς αὐτὴν γνωρίμην εἶναι· κατεφρόνησαν γὰρ ἔτι μᾶλλον αὐτῆς. ἔκρυψας οὖν τοῖς φοβουμένοις σε τὸ πλῆθος τῆς χρηστότητός σου. \"ἐξειργάσω τοῖς ἐλπίζουσιν ἐπὶ σὲ ἐναντίον τῶν υἱῶν τῶν ἀνθρώπων\". οἱ ἐλπίζοντες οἱ καραδοκοῦντές εἰσιν τὰς θείας ἀμοιβὰς καὶ τὰς ἐπαγγελίας ἃς θεὸς ὑπέσχετο τοι῀̣ς εὖ βιοῦσιν ὀρέξαι. \"ἐξειργάσω\" οὖν τοῦτο \"τοῖς ἐλπίζουσιν ἐπὶ σέ\". ἐξειργάσω τοῦτο τὸ κρύψαι τὸ πλῆθος τῆς χρηστότητός σου, ἵνα μηδὲ οἱ ἐλπίζοντες ἐπὶ σὲ τοῦτο ἴδωσιν ὅτι διά τινας οὐκ ἐπιφέρεις τὴν ὀργήν. λέγει οὖν ὅτι \"ἐναντίον τῶν ἀνθρώπων\". οὐκ εἰς ἀεὶ κρύπτεται τὸ πλῆθος τῆς χρηστότητός σου, ἀλλ' ὅσον ἄνθρωποί εἰσιν ἐκεῖνοι περὶ ὧν λέγεται· \"ὑμεῖς δὲ δὴ ὡς ἄνθρωποι ἀποθνῄςκετε\". καί· \"ὅπου γὰρ ἔρις καὶ ζῆλος ἐν ὑμῖν, οὐχὶ ἄνθρωποί ἐστε\"; ἐναντίον οὖν τούτων τῶν υἱῶν τῶν ἀνθρώπων ἐξειργάσω τοῦτο τὸ κρύψαι κατὰ τὸ πλῆθος τῆς χρηστότητός σου· καὶ αὐτοῖς γὰρ ἀνοίγει τοῦτο.","english":"Or do you despise the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leads you to repentance? But the one who does not know this thinks that he is not displeased with evil things, and for this reason does not punish them. And Peter too, the most eminent of the apostles, writing his epistle, has spoken such a word: \"The Lord does not delay his promise, as some consider it a delay, but he is longsuffering, not wishing to destroy some but that all should proceed to repentance.\" Behold, this is of goodness. It was not necessary for it to be known to the many; for they would have despised it even more. You have therefore hidden for those who fear you the abundance of your goodness. \"You have wrought it for those who hope in you before the sons of men.\" Those who hope are those who await the divine recompenses and the promises which God promised to bestow on those who live well. \"You have wrought\" this, then, \"for those who hope in you.\" You have wrought this—the hiding of the abundance of your goodness—so that not even those who hope in you might see this, that on account of certain ones you do not bring on the wrath. He says, then, that \"before men.\" The abundance of your goodness is not hidden forever, but only as long as those about whom it is said are men: \"But you indeed die like men.\" And: \"For where there is strife and jealousy among you, are you not men?\" Before these sons of men, then, you have wrought this—the hiding according to the abundance of your goodness; for to them too he opens this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"ὁ θεὸς τῶν ὅλων λέγεται πολλάκις ἄνθρωπος, οὐχ ὅτι ἄνθρωπος γέγονεν ἢ ἄνθρωπός ἐστιν, ἀλλ' ὅτι συνκαταβαίνων τοῖς ἀνθρώποις οὕτω διοικεῖ τὰ κατ' αὐτοὺς καὶ κριτὴς αὐτῶν οὕτω γίνεται ὡς συνπαθὴς ἄνθρωπος. \"ἐτροποφόρησέν σε ὡς εἴ τις τροποφορήσει ἄνθρωπος τὸν υἱὸν αὐτοῦ\". τοὺς τρόπους σου ἐφο´̣ρ̣ησεν τρέφων σε καὶ διοικῶν. συνᾴδει τούτῳ τό· \"ἐὰν ἀνομίας παρατηρήσῃ, κύριε, κύριε, τίς ὑποστήσεται\"; καί· \"τὰ βλέφαρα αὐτοῦ ἐξετάζει τοὺς υἱοὺς τῶν ἀνθρώπων\". βλεφάροις μόνοις ὁρᾷ τὰ πραττόμενα. ὥσπερ οὖν ὁ ἀποστείλας τὸν υἱόν, ὁ εὐδοκήσας τῇ ἐπιδημίᾳ αὐτοῦ, ἀνθρώπους διοικῶν ὡς ἄνθρωπος προσφέρει τὰς ὠφελίας, οὕτω καὶ οὗτος \"υἱὸς ἀνθρώπου\" ἐστίν· τοῦ οὕτω ἀγομένου ἀνθρώπου υἱός ἐστιν. καὶ ἄλλο δέ· τρόπον τινὰ τὰ καθέκαστα γεννήματά εἰσιν τοῦ καθόλου. ὁ καθόλου δὲ ἄνθρωπος \"κατ' εἰκόνα καὶ ὁμοίωσιν\" θεοῦ γέγονεν· οὐδὲ γὰρ πάντως περὶ τοῦ Ἀδὰμ τοῦτο μόνου εἴρηται, ἀλλὰ ἡ φύσις ἡ τοῦ ἀνθρώπου ἡ καθόλου, τὸ εἶδος \"κατ' εἰκόνα καὶ ὁμοίωσιν\" θεοῦ γέγονεν. ὁ φυλάττων οὖν τὸ πρωτότυπον, τὸ ὡσανεὶ καθόλου, ἐκεῖνος υἱός ἐστιν τοῦ ἀνθρώπου. ἐπεὶ τοίνυν ἡ Ἰησοῦ ψυχὴ ἐφύλαξεν τὸ κατ' εἰκόνα–ἁμαρτίαν γὰρ οὐκ ἔγνω οὐδὲ ἐποίησεν αὐτήν–, κατὰ τοῦτο υἱὸς ἀνθρώπου","english":"God is often called \"man\" in the whole of Scripture, not because he has become a man or is a man, but because, condescending to human beings, he so governs their affairs and becomes their judge as a compassionate man. \"He bore your ways as a man bears the ways of his son.\" He observed your ways, feeding and governing you. In agreement with this is the text: \"If you should mark iniquities, Lord, Lord, who will stand?\" And: \"His eyelids examine the sons of men.\" With his eyelids alone he sees what is done. Just as, therefore, the one who sent the Son, the one who was well pleased with his coming, governing human beings as a man, brings benefits, so also this one is \"a son of man\": he is the son of the man who is led in this way. And there is another point: in a certain manner the particular things are offspring of the universal. The universal man came to be \"according to the image and likeness\" of God; for this was certainly not said only about Adam, but the nature of man, the universal, the form, came to be \"according to the image and likeness\" of God. The one, therefore, who guards the prototype, the one that is as it were universal—that one is a son of man. Since, then, the soul of Jesus guarded the according-to-the-image—for he knew no sin, nor did he commit it—in this respect he is a son of man","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"ἐκείνου λέγεται τοῦ \"κατ' εἰκόνα καὶ ὁμοίωσιν\" θεοῦ γεγονότος. ῥηθείη καὶ ἄλλως· εἰ καὶ πατέρα οὐκ ἔσχεν Ἰησοῦς κατὰ τὸν ἄνθρωπον, ἀλλὰ μητέρα ἔσχεν. καὶ ἡ γυνὴ δὲ ἄνθρωπος. πρὸς ἀναίρεσιν δὲ τῆς δοκήσεως υἱὸς ἀνθρώπου εἴρηται. εἰ καὶ οὐκ ἔχει ἐκ πατρὸς τὸ εἶναι, ἀλλ' ἐκ μητρός ἐστιν. οὕτω γοῦν \"γενόμενος ἐκ γυναικὸς\" εἴρηται. πάντες ἐξ ἀνδρῶν γίνονται· τοῦτο γὰρ καὶ ὁ Παῦλος γράφει· \"ἐξ ἀνδρὸς\" γίνεται ὁ ἄνθρωπος, \"διὰ γυναικὸς\" δέ· ἐκ τοῦ ἀνδρὸς γὰρ ἡ καταβολὴ γίνεται τοῦ σπέρματος, διὰ τῆς γυναικὸς δὲ ἡ μόρφωσις καὶ ἡ ἀπότεξις. ἐπεὶ τοίνυν οὐκ ἔχει οὗτος τὸ ἐξ ἀνδρὸς καὶ τὸ διὰ γυναικός, ἀλλ' ἐκ γυναικός–τὴν ὅλην γὰρ ὕλην ἐκ τῆς γυναικὸς ἔλαβεν, οὐ κατὰ τοὺς ἄλλους ἀνθρώπους· \"Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη ὁ Χριστός\". οὐκ εἶπεν \"δι' ἧς\"–, καὶ κατὰ τοῦτο οὖν \"υἱὸς ἀνθρώπου\" χρηματίζει· εἰ γα`̣ρ ἁπλῶς ἄνθρωπος ἐλέγετο, ὑπελάμβανον οἱ δοκηταὶ ὅτι πέφηνεν ἄνθρωπος οὐκ ἐξ ἀνθρώπου ἔχων γένεσιν ἢ ἀρχήν. ἵνα δείξῃ οὖν ὅτι ἐκ τῆς Μαρίας ἐστίν, εἶπεν ἑαυτὸν \"υἱὸν ἀνθρώπου\". λέγεται δὲ καὶ αὐτὸς ὁ θεὸς λόγος ποτὲ ἀνθρώπου υἱός· ὅταν γὰρ λέγῃ· \"οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου\", τὸν θεὸν λόγον κατ̣' αὐτοῦ λέγει. οὕτω δὲ λέγεται υἱὸς ἀνθρώπου, ὡς ἐὰν λέγωμεν πολλάκις τὴν ψυχὴν ἐκ τῶν γονέων. ὡς ἐὰν λέγωμεν ὅτι· \"ὁ Ἰακὼβ ὁ ἅγιος τοῦ θεοῦ ἐκ τοῦ Ἰσαάχ ἐστιν\", οὐ τοῦτο λέγομεν ὅτι ᾗ ποιός ἐστιν καὶ ἅγιος, ἀλλ' οὗτος ᾧ συνέβη ἁγίῳ εἶναι, ἐκ τοῦ Ἰσαάχ ἐστιν.","english":"He is said to be of that God who has come to be \"according to the image and likeness.\" It may also be said in another way: even if Jesus did not have a father according to the man, yet he had a mother. And the woman too is a human being. But for the refutation of Docetism he is called \"son of man.\" Even if he does not have his being from a father, yet he is from a mother. Thus at any rate he is said to have been \"born of a woman.\" All are born from men; for Paul also writes this: the human being comes to be \"from a man,\" but \"through a woman\"; for from the man comes the casting of the seed, but through the woman the formation and the bringing forth. Since, then, this one does not have the \"from a man\" and the \"through a woman,\" but \"from a woman\"—for he took the whole material from the woman, not as other human beings do: \"But Jacob begot Joseph the husband of Mary, from whom Christ was born.\" He did not say \"through whom\"—therefore also according to this he is styled \"son of man\"; for if he were called simply \"man,\" the Docetists would have supposed that he appeared as a man without having his generation or origin from a human being. In order, then, to show that he is from Mary, he called himself \"son of man.\" But God the Word himself is also sometimes called \"son of man\"; for when he says, \"No one has ascended into heaven except the one who descended from heaven, the son of man,\" he is speaking of God the Word himself. And he is called \"son of man\" in the way we often say that the soul is from the parents. As if we should say, \"Jacob, the holy one of God, is from Isaac,\" we do not say this in respect of what sort he is, namely holy, but this one, to whom it happened to be holy, is from Isaac.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"καὶ κατὰ τοῦτο οὖν λεγέσθω υἱὸς ἀνθρώπου ὁ θεὸς λόγος. \"ἐὰν οὖν ἴδητε τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ πρότερον\", οὐδὲ τὸ σῶμα λαμβάνομεν, ἵνα μὴ προσκλιθῶμεν τοῖς λέγουσιν οὐρανόθεν αὐτὸν κεκομικέναι σῶμα. σχεδὸν δὲ πάντες οἱ αἱρεθικοὶ τοῦτο λέγουσιν, ὡς Μαρκίων, Βασιλείδης, Βαλεντῖνος. οὕτω δὲ πολλάκις καὶ λέγομεν ὅτι \"σοφὸς ἀνήρ, ἅγιος, θεοῦ φίλος\", υἱὸς δέ ἐστιν τῆσδε· μὴ γὰρ καθὸ τοιοῦτός ἐστιν, υἱός ἐστιν ἐκείνης. ἐν τοῖς συνθέτοις πολλάκις τὰ τῶν κατὰ μέρος περὶ τοῦ ὅλου λέγομεν· ὡς ἐὰν λέγωμεν \"νοήμων ἄνθρωπος, συνετός, μνήμων, ὑγιὴς τὸ σῶμα, εὔμορφος, εὐμεγέθης\", τὰ μὲν ἀπὸ τοῦ σώματος, τὰ δὲ ἀπὸ τῆς ψυχῆς λέγομεν· ἔνια γὰρ τῶν ὑπαρχόντων τῷ συνθέτῳ οὐ δύναται τῶν ἑνὶ ἑκάστῳ τῶν ἐν τῇ συνθέσει εἶναι. τὸ μέντοι γρηγορεῖν ἢ καθεύδειν οὐδὲ περὶ τῆς ψυχῆς λέγεται μόνης οὐδὲ περὶ τοῦ σώματος· οὐδὲ γὰρ ἡ ψυχὴ χωρὶς σώματος τοῦτο ποιεῖ οὐδὲ τὸ σῶμα ἄνευ τῆς ψυχῆς. περὶ τοῦ συνθέτου ἄρα λέγεται. \"κατακρύψεις αὐτοὺς ἐν ἀποκρύφῳ τοῦ προσώπου σου\". ἡ κτίσις τοῦ θεοῦ λέγεται εἶναί ποτε αὐτοῦ πρόσωπον· \"ἐκ μεγέθους καλλονῆς τῶν κτισμάτων ἀναλόγως ὁ γενεσιουργὸς θεωρεῖται\". οὐκ ἐν τῷ ἀποκρύφῳ αὐτοῦ προσώπῳ εἰσίν, ἀλλ' ἐν τῳ῀̣ προφανεῖ. ἐὰν ἰατρὸν ἴδῃς ἐργαζόμενον, τεχνικῶς ἐπιτελοῦντα, τὸ πρόσωπον αὐτοῦ ὁρᾷς· δείκνυσιν γὰρ τὰ τῆς ἰατρικῆς ἔργα τὸν ἰατρόν. ὅταν δὲ δυνηθῶμεν τὴν ἀναλογίαν τοῦ λόγου τῶν τεχνητῶν ἰδεῖν καὶ τὴν διάθεσιν τοῦ ποιοῦντος, οὐκέτι τὸ φανερὸν αὐτοῦ πρόσωπον ὁρῶμεν, ἀλλὰ τὸ κεκρυμμένον.","english":"And in this respect, then, let God the Word be called Son of Man. \"If, then, you see the Son of Man ascending where he was before\"—we do not understand this of the body either, lest we incline to those who say that he brought a body down from heaven. For nearly all the heretics say this, such as Marcion, Basilides, Valentinus. And so we often say too that \"a wise man, holy, a friend of God\" is a son of this woman; for it is not insofar as he is such that he is her son. In composite things we often predicate the parts of the whole; as when we say \"a man of understanding, prudent, mindful, sound in body, handsome, well-grown,\" we say some things from the body and some from the soul; for some of the properties belonging to the composite cannot belong to each one of the things in the composition. Yet to be awake or asleep is said neither of the soul alone nor of the body; for neither does the soul do this without the body, nor the body without the soul. It is said, then, of the composite. \"You will hide them in the secret of your face.\" The creation of God is said at one time to be his face; \"from the greatness of the beauty of created things the God who created them is seen by analogy.\" They are not in his hidden face, but in his manifest one. If you see a physician at work, accomplishing his task skillfully, you see his face; for the works of medicine show the physician. But when we are able to see the analogy of the account of the works of skill and the disposition of the one who makes, we no longer see his manifest face, but the hidden one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"οὕτω καὶ ἐπὶ θεοῦ λέγομεν ὅτι, ὅτε θεωροῦμεν τὰ δημιουργήματα, ἐκ τῶν δημιουργημάτων καὶ ἐκ τοῦ μεγέθους τοῦ κάλλους αὐτῶν τὸν ὄντα πέλαγος κάλλους καὶ μεγέθους θεόν, ἐν τῷ φανερῷ αὐτοῦ προσώπῳ ἔχομεν τὸν νοῦν. ὅταν δὲ σκοπήσωμεν, διὰ τί, φέρε, οὐρανὸν πεποίηκεν τ̣οι̣ῶσδε καί πως ἔχοντα καὶ διὰ τί τὸ τηνικαῦτα, εἰς τὸ ἀπόκρυφον τοῦ προσώπου αὐτοῦ εἰσήλθαμεν, εἰς τὸν λόγον καθ' ὃν ἐποίησεν. \"ὁ λόγος σὰρξ ἐγένετο\". ἴδε τὸ ἔξω πρόσωπον. \"καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός\". τὸ νοῆσαι ἀπόκρυφόν ἐστιν. τούτῳ οὖν συνφερόμενος καὶ ὁ ἀ154 πόστολος λέγει· \"εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γιγνώσκομεν\". ἀπὸ ταραχῆς ἀνθρώπων σκεπάσεις αὐτοὺς ἐν σκηνῇ, ἀπὸ ἀντιλογίας γλωσσῶν. οἱ ἄρτι ἀπὸ ταραχῆς ἀνθρώπων\n\nῥυόμενοι καὶ ἀπαλλαττόμενοι σκέπονται ἐν προ̣κοπῇ· ὁ γ̣ὰρ ἐκκλίνας ἀπὸ τοῦ κακοῦ ἵνα τὸ ἀγαθὸν ποιήσῃ, οὐχ ἅμα τῇ ἐκκλίσει τῇ ἀπὸ τοῦ κακοῦ τελείως ἔχε̣ι τὸ ἀγαθὸν ἐν ἑαυτῷ. γίνεται μαθητὴς τῆς μονοτρόπου γλώττης, τῆς τοῦ θεοῦ γλώττης. λόγους δὲ σημαίνουσιν αἱ γλῶσσαι, καὶ πολλάκις τοῦτο ἀποδέδεικται· \"ἐνέτειναν τὴν γλῶτταν αὐτῶν ὡσεὶ τόξον\", τὸν λόγον αὐτῶν. καί· \"θάνατος καὶ ζωὴ ἐν χειρὶ γλώσσης\". οὐκ ἔχει ὅλως χεῖρα ἡ αἰσθητὴ γλῶσσα. ἐνέργ̣ειαν δὲ ἔχει· ὁ λόγος καλούμενος γλῶσσα. εὐλογητὸς κύριος, ὅτι ἐθαυμάστωσεν τὸ ἔλεος αὐτοῦ ἐν π̣όλει περιοχῆς. ἐπιστήσας τοῖς εἰρημένοις καὶ ἐν γνώσει αὐτῶν γεγενημένος λοιπὸν εὐλογίας̣ τρόπῳ χαριστηρίους ἀναπέμπει αἴνους καὶ λέγει· \"ἐθαυμάστωσεν τὸ ἔλεος αὐτοῦ ἐν πόλει περιοχῆς\".","english":"Thus also in the case of God we say that, when we contemplate the created works, from the created works and from the greatness of their beauty we have our mind directed toward the God who is a sea of beauty and greatness, in his manifest face. But when we consider why, for instance, he made heaven of such a kind and in such a condition, and why at that particular time, we have entered into the hidden place of his face, into the reason according to which he made it. \"The Word became flesh.\" See the outer face. \"And we beheld his glory, glory as of the only-begotten from the Father.\" To understand is the hidden thing. In agreement with this, then, the Apostle also says: \"Even if we have known Christ according to the flesh, yet now we no longer know him.\" From the tumult of men you will shelter them in a tent, from the contention of tongues. Those who are just now being rescued and delivered from the tumult of men are sheltered in their progress; for the one who has turned aside from evil in order to do good does not at once, by the very turning aside from evil, have the good perfectly in himself. He becomes a disciple of the single-tongued tongue, the tongue of God. For tongues signify words, and this has often been demonstrated: \"They stretched their tongue like a bow\"—their word. And: \"Death and life are in the hand of the tongue.\" The perceptible tongue has no hand at all. But it has activity—the word, which is called a tongue. Blessed is the Lord, because he has made his mercy wonderful in a city of refuge. Having attended to what has been said and having come to knowledge of them, he thereafter, in the manner of a blessing, sends up thanksgiving praises and says: \"He has made his mercy wonderful in a city of refuge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":250,"ref":"p250","source":"ἔλεγον ὅτι τὸ πλῆθος τῆς χρηστότητος ἑαυτοῦ ἔκρυψεν ἐλέους ἕνεκα ἵνα ἐλεήσῃ. γνοὺς τὴν αἰτίαν τοῦ κεκρύφθαι τὸ πλῆθος τῆς χρηστότητος εὐλογεῖ τὸν τοῦτο πεποιηκότα καὶ λέγει ὅτι \"ἐν τῇ πόλει τῆς περιοχῆς\" τοῦτο πεποίηκαμεν. δυνάμεθα \"πόλιν περιοχῆς\" εἰπεῖν τὴν ἐνταῦθα ζωήν, τὴν ἐν τῷ κόσμῳ τούτῳ διατριβήν· τρόπον γάρ τινα ὡς ἐν φρουρᾷ περιεχόμεθα. ἐπειδὴ δὲ καὶ ἐν ταῖς Βασιλείαις λέγεται ἡ Σιὼν \"πόλις περιοχῆς\"–\"τίς ἀπάξει με\" γὰρ \"εἰς πόλιν περιοχῆς\"; –, ἐπαινετή ἐστιν αὕτη ἡ περιοχή, φρουρά ἐστιν ἀκαταμάχητος, ἄβλητον ἕρκος. \"ἐθαυμάστωσεν\" οὖν \"τὸ ἔλεος αὐτοῦ ἐν τῇ πόλει τῆς περιοχῆς\". εἴ τις ἔξω τῆς πόλεώς ἐστιν ταύτης, ἀγνοεῖ διὰ τί κρύπτει ὁ θεὸς τὸ πλῆθος τῆς χρηστότητος α̣ὐτοῦ. λέγομεν δὲ τοὺς μικροὺς εἶναι τοὺς φόβῳ κολάσεως μὴ πράττοντας τὸ κακόν. ἐπερ· \"τὸ ἔλεος αὐτοῦ ἐμοὶ\" οὐ κεῖται; –ἀφαιρεῖται τὸ μέγεθος τοῦ ἐλέους τοῦ θεοῦ, ἐὰν προσθῇς τὸ \"ἐμοί\". καθόλου ἐστίν. ποιοῦμεν ἐνίοτέ τινα. ἐὰν ποιήσωμεν ὅτι σπουδαῖος ἢ ὅτι ἐπιστήμων, οὐκ ἐκείνῳ πεποιήκαμεν μόνῳ, ἀλλὰ παντὶ σπουδαίῳ, παντὶ ἐπιστήμονι. οὐ δεῖ οὖν ἔχειν τὸ \"ἐμοί\". φίλαυτός τις προσέθηκεν αὐτό. ἐγὼ δὲ εἶπα ἐν τῇ ἐκστάσει μου Ἀπέριμμαι ἀπὸ προσώπου τῶν ὀφθαλμῶν σου. περὶ τῆς προτέρας ἑαυτοῦ περιστάσε̣ως λέγει, ἐν ᾗ ἐζήτει καὶ ἐταράττετο. ἐκστὰς ἐπὶ τῷ μεγέθει τοῦ θαύματος. καὶ ἐκπλαγεὶς ἐπὶ τῇ οἰκ̣ονομίᾳ τῆς κρύψεως τῆς χρηστότητος τοῦ θεοῦ, ἔδοξα ἀπερῖφθαι ἀπὸ προσώπου τῶν ὀφθαλμῶν τοῦ θεοῦ, ὧν ἀπορίπτεται ἀπὸ προσώπου τοῦ θεοῦ ὁ ἀνάξια τοῦ προσώπου αὐτοῦ πράττων.","english":"They said that he hid the abundance of his goodness for the sake of mercy, in order that he might have mercy. Having recognized the reason why the abundance of goodness was hidden, he blesses the one who did this and says, \"In the city of the encompassment\" we have done this. We can call \"a city of encompassment\" the life here, the sojourn in this world; for in a certain way we are enclosed as in a guard-post. But since in the Kingdoms too Zion is called \"a city of encompassment\"—for \"who will lead me into the city of encompassment?\"—this encompassment is praiseworthy, it is an invincible guard, an unassailable rampart. \"He made wonderful,\" then, \"his mercy in the city of encompassment.\" If anyone is outside this city, he does not know why God hides the abundance of his goodness. We say that the little ones are those who do not do evil out of fear of punishment. Since \"his mercy to me\" is not written—it takes away the greatness of God's mercy if you add \"to me.\" It is universal. Sometimes we do something. If we do something because we are earnest or because we are knowledgeable, we have not done it for that one alone, but for every earnest person, for every knowledgeable person. So one ought not to have the \"to me.\" Some lover of self added it. But I said in my ecstasy, I am cast away from the face of your eyes. He speaks about his former circumstance, in which he was seeking and was troubled. Having been beside himself at the greatness of the wonder, and struck with amazement at the economy of the hiding of God's goodness, I thought I had been cast away from the face of God's eyes—from whose face the one who does things unworthy of his face is cast away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"πλὴν οὗτος οὔκ ἐστιν οὕτω κακὸς ὡς ὁ ἰδίᾳ προαιρέσει ἔξω τοῦ προσώπου τοῦ θεοῦ γινόμενος. ὁ Κάϊν οὖν τοιοῦτος ἦν· \"ἐξῆλθεν\" γὰρ \"Κάϊν ἀπὸ προσώπου κυρίου τοῦ θεοῦ\". αὐτομόλησεν πρὸς τὸ κακόν, ἀθεότητα ἠσπάσατο, ἀπρονοησίας γέγονεν εἰσηγη̣τής. περὶ μέντοι τοῦ Ἀδὰμ λέγεται ὅτι \"ἐξέβαλεν\" κύριος. ἐκβάλλεται δὲ ὁ ἐφιέμενος ἔσω εἶναι. οὐκ ἦν δὲ οὕτω κακὸς ὡς ὁ Κάϊν. καὶ οὗτος οὖν ὁ ταῦτα λέγων εἶπεν ὅτι· ἐπειδὴ τοιαῦτα ἐπέστησαν καὶ τοῦ κα̣τ' εἰκόνα τὴν οἰκονομίαν τοῦ κεκρύφθαι τὸ πλῆθος τῆς χρηστότητός σου ἀπὸ τῶν φοβουμένων σε, ἔδοξα ἀπορερῖφθαι ἀπὸ προσώπου τῶν ὀφθαλμῶν σου. δυνατὸν δὲ καὶ οὕτως· ὥσπερ πάντες οἱ τῇ πίστει προσεληλυθότες \"σῶμα Χριστοῦ\" εἰσιν \"καὶ μέλη ἐκ μέρους\", οὕτω καὶ τῶν θείων δυνάμεων, τῶν λογικῶν τὸ συνπλήρωμα σῶ155 μα θεοῦ ἐστιν. καὶ ὥσπερ ἐπὶ τῶν τοῦ Χριστοῦ μελῶν λέγομεν ὅτι οἱ διορατικοὶ ὀφθαλμοὶ λέγονται, οἱ δὲ πρακτικοὶ χεῖρες, οἱ \"τῇ σπουδῇ μὴ ὀκνηροὶ\" πόδες–τόδε \"οὐ δύναται ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί· χρείαν σου οὐκ ἔχω\", οὐδὲ ἡ χεὶρ δύναται εἰπεῖν· \"οὔκ εἰμι ἐκ τοῦ σώματος, ἐπεὶ ὀφθαλμὸς οὔκ εἰμι\". καὶ ὅρα γε· μείζ̣ων ἐστὶν ὁ ὀφθαλμὸς τῆς χειρός, καὶ οὐ δύναται οὗτος ὁ ὀφθαλμὸς ὁ διορατικὸς διὰ τὸ σκοπεῖν τὰς οἰκονομίας εἰπεῖν ὅτι· \"χρείαν σου οὐκ ἔχω\"· οἶδας γὰρ ὅτι ἔχει πρᾶξιν ἡ χεὶρ ἣν ὀφθαλμὸς προηγουμένως ποιεῖν οὐ δύναται. κα̣ ν̣ γοῦν καὶ οἰήσεώς ἐστιν τοῦτο ὅτι ὁ μείζω τῷ ἐλάττονι οὐ δύναται εἰπεῖν· \"χρείαν σου οὐκ ἔχω\". οἱ διορατικοὶ ἄνδρες ὀφθαλμοί εἰσιν τοῦ θεοῦ. καὶ λέγει·","english":"Nevertheless, this man is not as evil as the one who by his own choice comes to be outside the presence of God. Cain, then, was such a one; for \"Cain went out from the presence of the Lord God.\" He deserted to evil, he embraced godlessness, he became an introducer of providence-denial. But concerning Adam it is said that the Lord \"cast him out.\" Yet the one who is cast out is the one who desires to be within; and he was not as evil as Cain. So this man too, who says these things, said: since such things came upon me, and the dispensation of the hiding of the abundance of your goodness from those who fear you—I seemed to have been cast away from the presence of your eyes. But it is also possible to understand it this way: just as all who have come near in faith are \"the body of Christ\" and \"members in part,\" so also of the divine powers, the complement of rational beings is the body of God. And just as in the case of the members of Christ we say that the clear-sighted are called eyes, the practical are hands, and those \"not sluggish in zeal\" are feet—this very thing: \"the eye cannot say to the hand, 'I have no need of you,'\" nor can the hand say, \"I am not of the body, because I am not an eye.\" And observe: the eye is greater than the hand, and this clear-sighted eye cannot, because it contemplates the dispensations, say, \"I have no need of you\"; for you know that the hand has an action which the eye cannot perform in the first instance. And indeed this too belongs to presumption, that the greater cannot say to the lesser, \"I have no need of you.\" Clear-sighted men are the eyes of God. And he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":252,"ref":"p252","source":"ἐπειδὴ ἐπέστησα πράγμασιν καὶ οὐκ ἐνόησα αὐτά, οὔκ εἰμι ὀφθαλμός.\n\nεἶπον οὖν τοῦτο ὅτι· τάχα ἔξω τῶν ὀφθαλμῶν τοῦ θεοῦ γέγονα, τῶν διορατικῶν ἀνδρῶν καθορώντων τῇ διανοίᾳ. διὰ τοῦτο εἰσήκουσας τῆς φωνῆς τῆς δεήσεώς μου. διὰ τοῦτο εἰσήκουσας ὅτι ἔγνων· τὸ ὅσον ἧκεν εἰς τὴν ἐμ̣ὴν ἄγνοιαν, ἀπερίφην ἀπὸ τῶν ὀφθαλμῶν τοῦ θεοῦ. ἀγαπήσατε τὸν κύριον, πάντες οἱ ὅσιοι αὐτοῦ. ὅσιοί εἰσιν οἱ τὸ πρὸς θεὸν δίκαιον κατορθοῦντες, οἱ τηροῦντες ἐκεῖνο ὃ εἶπεν ὁ σωτήρ· \"ἀπόδοτε τὰ τοῦ θεοῦ τῷ θεῷ\". \"ἀγαπήσατε τὸν κύριον\"· σκόπει πρὸς τί εἴρηται τοῦτο· ἀφ' ὧν ἀπεκρύβη τὸ ἔλεος τοῦ θεοῦ, φοβούμενοι ἦσαν. καὶ ἐλάβομεν τὸ τοῦ Ἰωάννου ῥητὸν καὶ ἐσαφηνίσαμεν οὕτως τό· \"ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον, ὅτι ὁ φόβος κόλασιν ἔχει, ὁ δὲ φοβούμενος οὐ τετελείωται\". ἡ τελεία οὖν ἀγάπη, ὅταν τις ἀγάπῃ τῇ πρὸς τὸ ἀγαθὸν φεύγῃ τὸ κακόν· οὐ διὰ φόβον κολάσεως ἐκτὸς τοῦ κακοῦ μένει, ἀλλ' ὅτι ἔρωτα ἔχει γνήσιον πρὸς τὸ ἀγαθόν. ἀσυνύπαρκτα δέ ἐστιν τὰ ἐναντία. ὅτι ἀληθείας ἐκζητεῖ κύριος. μονογενής ἐστιν ἡ τοῦ θεοῦ ἀλήθεια· \"ἐγὼ\" γάρ \"εἰμι ἡ ἀλήθεια\", ὁ σωτὴρ λέγει. γίνεται δὲ ἐν τοῖς μετέχουσιν ἀλήθειά τις. καὶ ὥσπερ ἔχει ἐπὶ ἐπιστημῶν καὶ ἀρετῶν –οὐχ ἕκαστον τῶν ἐπιστημόνων λέγομεν πᾶσαν ἔχειν τὴν ἐπιστήμην, ἀλλὰ ἐπιστήμην τινά, τουτέστιν ἄτομον. ὅσοι οὖν ἐὰν ὦσιν οἱ ἐπιστήμονες, τοσαῦται ἄτομοι ἐπιστῆμαί εἰσιν, καὶ ὅσοι ἐὰν ὦσιν μετέχοντες τῆς ἀληθείας, τοσοῦτοί εἰσιν ἢ τοσαῦταί εἰσιν αἱ ἀλήθειαι ὅσοι οἱ μετέχοντες. ταῦτα δὲ πρὸ τοῦ τέλους λέγω·","english":"Because I set my mind upon things and did not understand them, I am not an eye.\n\nI said this, then: perhaps I have come to be outside the eyes of God, while the discerning men see with their understanding. For this reason you heard the voice of my supplication. For this reason you heard, because I knew that, as far as it depended on my ignorance, I was cast away from the eyes of God. Love the Lord, all you his holy ones. Holy ones are those who set right what is just toward God, those who keep that which the Savior said: \"Render to God the things that are God's.\" \"Love the Lord\": consider why this was said. Those from whom the mercy of God was hidden were afraid. And we have taken the saying of John and clarified it thus: \"Perfect love casts out fear, because fear has punishment, and the one who fears has not been made perfect.\" Perfect love, then, is when someone loves and by love for the good flees evil; he does not remain outside evil because of fear of punishment, but because he has a genuine love for the good. For opposites cannot coexist. Because the Lord seeks out truth. The truth of God is only-begotten; for \"I am the truth,\" says the Savior. But a certain truth comes to be in those who participate. And just as it is with forms of knowledge and virtues—we do not say that each of the knowledgeable has all knowledge, but a certain knowledge, that is, an individual instance. Therefore, as many as are the knowledgeable, so many are the individual instances of knowledge, and as many as participate in the truth, so many are the truths as there are participants. But I say these things before the end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"οὐκ ἔνι γὰρ ἐκεῖ εἰπεῖν οὐδὲ πολλοὺς ἀληθεῖς οὐδὲ πολλὰς ἀληθείας, οὐ πολ λοὺς ἐπιστήμονας, οὐ πολλὰς ἐπιστήμονας· εἰ γὰρ ἀπεντεῦθεν τῶν πιστευόντων γίνεται \"καρδία μία καὶ ψυχὴ μία\" καὶ \"κατηρτισμένοι ἐν τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ\"–εἰ καὶ μὴ ἐξ ὅλων, ἀλλὰ κατά τι μᾶλλον–, ἐπὶ πᾶσιν ἐν τῷ τέλει τῷ ἐσχάτῳ ὀρεκτῷ οὐκ ἔνι εἰπεῖν ἐπιστήμονα ἐπιστήμονος διαφέρειν. ὡς εἰ καὶ κατ' ὑπόθεσιν πάντες οἱ ἰατροὶ κατὰ πάντα τὰ μέρη τῆς ἰατρικῆς εἶχον αὐτὴν ἀνυπερβλήτως, οὐκ ἦσαν πολλοὶ ἰατροί· πολλοὶ ἄνθρωποι, ἀλλ' οὐ πολλοὶ ἰατροί. ἐπεὶ τοίνυν μία ἐστὶν ἡ ἀλήθεια–\"ἡ χάρις\" γὰρ \"καὶ ἡ ἀλήθεια\" παραγίνεται \"διὰ Ἰησοῦ Χριστοῦ\"–· μ̣ία οὖν δι' ἑαυτῆς ἡ ἀλήθεια γίνεται, οὐχὶ ἡ ὡς καθέκαστα ἀλήθεια δι' αὐτῆς. γίνονται διὰ τῆς μιᾶς, ὡς αἱ κατὰ μέρος ἀρεταὶ διὰ τῆς καθόλου καὶ αἱ καθέκαστα ἐπιστῆμαι διὰ τῆς καθόλου. ταύτας οὖν ἐκζητεῖ κύριος· διὸ σπουδάσατε ὡς οἷοί τέ ἐστε ἀλήθειάν τινα δέξασθαι· ταύτας γὰρ ἐκζητεῖ θεός. κἂν ἐπὶ τῶν πρακτικῶν ἀρετῶν λάβῃς, ἡ ἀλήθεια τῶν πρακτικῶν ἀρετῶν ἐκ τῆς διαθέσεως κρίνεται, εἰ δι' αὐτὸ τὸ δίκαιον μετέρχεταί τις αὐτό. ἐπεὶ τὸ \"δικαίως τὸ δίκαιον διώξῃ\", αὐτὸ τὸ δίκαιον δικαίως δίωξον, τὴν πρᾶξιν τοῦ δικαίου δίωξον μετὰ διαθέσεως τῆς δικαιοσύνης. \"ἀγαπήσατε τὸν κύριον, πάντες οἱ ὅσιοι αὐτοῦ\". αἰτίαν δέδωκεν· ἐπεὶ \"ἀληθείας ἐκζητεῖ κύριος\", \"ἀγαπήσατε κύριον\", τὸν χορηγὸν τῶν ἀληθειῶν. οὕτω ἀκούομεν καὶ δικαιοσυνῶν πληθυντικῶς λεγομένων· \"δίκαιος κύριος καὶ δικαιοσύνας ἠγάπησεν\". ὅταν μέντοι περὶ τῆς καθόλου δικαιοσύνης, τῆς οὐσιώσεως λέγῃ·","english":"For there it is not possible to say either many true things or many truths, nor many knowledgeable men, nor many knowledgeable women; for if from this source there comes to be among those who believe \"one heart and one soul\" and \"knit together in the same mind and the same judgment\"—if not wholly, yet more in some respect—then above all, at the final end, which is the object of desire, it is not possible to say that one knowledgeable man differs from another knowledgeable man. Just as, if by hypothesis all physicians possessed medicine in all its parts in an unsurpassable manner, they would not be many physicians; many men, but not many physicians. Since, then, the truth is one—for \"grace and truth\" come \"through Jesus Christ\"—the truth, then, becomes one through itself, not the truth in its particular instances through itself. They come to be through the one, as the particular virtues come to be through the universal, and the particular sciences through the universal. These, then, the Lord seeks out; therefore strive, as far as you are able, to receive some truth; for these things God seeks out. And even if you take it in the case of the practical virtues, the truth of the practical virtues is judged from the disposition, whether one pursues it for the sake of the just itself. Since \"you shall pursue the just justly,\" pursue the just itself justly, pursue the action of the just with the disposition of justice. \"Love the Lord, all you his holy ones.\" He has given the reason: since \"the Lord seeks out truths,\" \"love the Lord,\" the provider of truths. Thus we also hear of justices spoken of in the plural: \"The Lord is just and has loved justices.\" Whenever, however, he speaks concerning the universal justice, the essential one—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"\"δικαιοσύνη ἐκ τοῦ οὐρανοῦ διέκυψεν\", τὸν σωτῆρα ὧδε δικαιοσύνην λέγει. καὶ γέγονεν ἡμῖν ὥσπερ σοφία, οὕτω καὶ δικαιοσύνη. καὶ ἀνταποδίδωσιν τοῖς περισσῶς ποιοῦσιν ὑπερηφανίαν. ἐπεὶ τὴν σμικρότητα ἔδειξεν τῶν φοβουμένων, εἴρηκεν γὰρ καὶ ἀνθρώπους ταράττοντας αὐτούς, σοφιστάς τινας καὶ ἀπατεῶνας, τούτους ὑπερηφάνους εἶπεν. πε̣ρισσῶς δὲ ποιοῦσιν τὴν ὑπερηφανίαν. δυνατὸν δὲ καὶ οὕτω· πᾶσα κακία περιττὴ γίνεται, ἀντὶ τοῦ ματαίω̣ς. τοῦτο̣ γοῦν καὶ ἐν Παροιμίαις λέγεται· \"μὴ φιλεχθρήσῃς πρὸς ἄνθρωπον μάτην\"· οὐδὲ γὰρ φιλεχθρήσας δύνῃ τι αὐτῷ, εἰ μὴ θεὸς παραδῷ. ματαίως οὖν τοῦτο ποιεῖ. οὐ δεῖ δὲ τὰ μάταια σπουδάζειν. καὶ οὗτοι οὖν οἱ ὑπερήφανοι περιττῶς ποιοῦσιν ὑπερηφανίαν· οὐδὲ γὰρ πάντες καθ' ὧν ἐπαίρονται, ὑποχείριοι αὐτοῖς γενήσονται, εἰ μὴ θεὸς παραδῷ. ἀνδρίζεσθε, καὶ κραταιούσθω ὑμῶν ἡ\n\nκαρδία, πάντες οἱ ἐλπίζοντες ἐπὶ κύριον. εἰρηκὼς τὰ ἀγωνίσμ̣ατα πάντα ἀλείφει εἰς καρτερίαν, εἰς ἀνδρείαν. και`̣ οὐ τοὺς φοβουμένους λέγει, ἀλλὰ τοὺς ἐλπίζοντας. ἐλ̣έγ̣ομεν δὲ τούτους εἶναι τοὺς πόθῳ τῶν ἐπαγγελιῶν τὸ ἀγαθὸν ἐργαζομένους. οὗτοι οὖν ἑτοίμως ἔχουσιν πρὸς τὸ ἀνδρωθῆναι καὶ κραταιωθῆναι καὶ ἐνγίσαι τῷ θεῷ. κολλώμενος δὲ αὐτῷ ἕκαστος γίνεται ἓν πνεῦμα πρὸς αὐτόν. εἰ δὲ ἕκαστος τῶν κολλωμένων τῷ κυρίῳ ἓν γίνεται πρὸς αὐτόν, ὅταν πολλοὶ ὦσιν οἱ κολλώμενοι αὐτῷ, τρόπῳ μετουσίας οἱ πάντες ἓν πνεῦμα γίνονται. Τῷ Δαυίδ· συνέσεως. μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι. ἡ ἄφεσις τῶν ἁμαρτιῶν καινὴ γένεσίς ἐστιν, γένεσις ἐπὶ γενέσει. διὰ τοῦτο παλινγενεσία λέγεται.","english":"Righteousness looked forth from heaven\"—he calls the Savior here righteousness. And he has become for us both wisdom and righteousness. And he repays the excessively proud with pride. Since he showed the smallness of those who fear him—for he has also spoken of men who trouble them, certain sophists and deceivers, these he called proud. And they act with excessive pride. But it is also possible to take it thus: all wickedness becomes superfluous, in the sense of \"in vain.\" This indeed is also said in Proverbs: \"Do not strive with a man in vain\"; for neither, having striven, can you do anything to him, unless God deliver him up. In vain, then, he does this. But one must not be zealous for vain things. So then these proud men act with pride excessively; for not all against whom they exalt themselves will become subject to them, unless God deliver them up. Be manly, and let your heart be strengthened, all you who hope in the Lord. Having spoken of all the contests, he anoints them for endurance, for courage. And he does not say \"those who fear,\" but \"those who hope.\" And we say that these are those who work the good out of longing for the promises. These, then, are ready to be made manly and strengthened and to draw near to God. And each one, being joined to him, becomes one spirit with him. But if each of those joined to the Lord becomes one with him, when many are those joined to him, by way of participation all become one spirit. Of David: of understanding. Blessed are those whose lawless deeds are forgiven. The forgiveness of sins is a new birth, birth upon birth. For this reason it is called regeneration.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":255,"ref":"p255","source":"ὡς ἡ παλινωδία δηλοῖ ᾠδὴν ἐπ' ᾠδῇν, οὕτω καὶ ἡ π̣αλινγενεσία ἐπὶ φθασάσῃ γενέσει ἄλλη γένεσίς ἐστιν ἐπιγινομένη. ἔδει οὖν τὸν περὶ τῆς παλινγ̣ενεσίας ψαλμὸν ἐν ἀριθμῷ ἔχοντι ἀρετάς τινας κεῖσθαι. ἔστιν δὲ ἐκ τοῦ τετάρτου τετραγώνου πέντε πέντε καὶ προσθήκην λ̣αμβάνει τὸν πρῶτον τῶν τελείων τὸν ἕξ· ὁ γὰρ πρῶτος τῶν τελείων τῷ τετάρτῳ τῶν τετραγώνων προσλημφθεὶς ἀποτελεῖ τὸν τριάκοντα ἕνα. τὸ πέντε πέντε τετράγωνός ἐστιν. τετράγωνός ἐστιν ὁ ἰσάκις ἴσος. οὗτοι οὖν προ̣σ̣τεθέντες οἱ ἀριθμοὶ πεποίηκαν κατάλληλον τῇ παλινγενεσίᾳ· δεῖ γὰρ ἐκ τελείου ἀριθμοῦ ἔχειν τὴν σύνστασιν καὶ ἐκ τετραγώνου διὰ τὸ βέβαιον. ἡ προτέρα γένεσις εὔσειστος γέγονεν. ἀπάτη τοῦ ὄφεως ἀπέστησεν τοὺς πρωτοπλάστους ἀπὸ τῆς τελείας ἀρετῆς καὶ τῆς τηρήσεως τῆς θείας ἐντολῆς ἧς θεόθεν εἰλήφεσαν. ἔδει οὖν βεβαιοτέραν εἶναι τὴν δευτέραν γένεσιν. ἔχει τὸ βέβαιον ἐκ τοῦ τετραγώνου, ἔχει καὶ τὸ τέλειο̣ν̣ ἐκ τοῦ ἓξ τῷ ἀνενλιπῆ εἶναι τὸν ἀριθμὸν τὸν ἐκ τῶν ἑαυτοῦ μερῶν συντιθέμενον καὶ ἀπαρτιζόμενον. καὶ τοῦτο δὲ λεκτέον· εἰ καὶ τετράγωνός ἐστιν ὁ εἰκοσι πέντε, ἀλλὰ ἀπὸ αἰσθητῶν ἔχει τὴν ἐπικοίλισιν· τὰ γὰρ αἰσθητὰ πέντε τυγχάνει, τὸ ὁρατόν, τὸ ἀκουστόν, τὸ γευςτόν, τὸ ὀσφρητόν, τὸ ἁπτόν. ὁ´̣μως καὶ ἐν τοῖς αἰσθητοῖς ἐστιν τελειότης καὶ βεβαιότης· δίδοται γὰρ τὸ ἐπαινετὸν καὶ αἰσθητῶς, τελειοῦται δὲ διὰ τῆς ἑξάδος, διὰ τῆς τελειότητος. καὶ τοῦτο δὲ ἰστέον· ὁ πρὸ τούτου ψαλμός–φημὶ δὲ ὁ τριακοστός–τὴν ἀνθρωπίνην περιέχει γένεσιν·","english":"Just as the palinode shows song upon song, so too the regeneration is another generation coming after the generation that came first. It was necessary, then, that the psalm concerning regeneration be placed in a number that has certain virtues. And it is from the fourth square, five times five, and it receives an addition, the first of the perfect numbers, the six; for the first of the perfect numbers, added to the fourth of the squares, makes up the thirty-one. Five times five is a square. A square is that which is equal on equal sides. These numbers, then, having been added together, have made it fitting for regeneration; for it must have its composition from a perfect number and from a square because of its firmness. The former generation became easily shaken. The deceit of the serpent removed the first-formed from perfect virtue and from the keeping of the divine commandment which they had received from God. It was necessary, then, that the second generation be more firm. It has firmness from the square, and it has perfection from the six, because the number is without deficiency, being composed and completed from its own parts. And this too must be said: even if twenty-five is a square, yet it has its variegation from sensible things; for the sensible things are five—the visible, the audible, the tasteable, the smellable, the touchable. Nevertheless even in sensible things there is perfection and firmness; for what is praiseworthy is given even perceptibly, and it is perfected through the hexad, through perfection. And this too must be known: the psalm before this one—I mean the thirtieth—contains the human generation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"τριακοντού157 της τις γὰρ γεγενημένος δύναται πάππος εἶναι καὶ μάμμη ἡ τελειοῦσα τριάκον̣τα ἐτῶν γενομένη. ταῦτα καὶ οἱ παῖδες τῶν ἰατρῶν λέγουσιν· δεκατεσσάρων τις ἐτῶν γεγενημένος γόνιμον δύναται προϊέναι σπέρμα. ἐὰν οὖν τοῦτο καταβληθῇ εἰς τὸ ἐργαστήριον τῆς φύσεως, ἀποτελεῖται ζῷον καὶ γεννᾶται τῷ πεντεκαιδεκάτῳ ἔτει. εἶτα αὐτὸ τοῦτο πάλιν δεκατεσσάρων ἐτῶν γεγενημένον δύναται γόνιμον εἶναι, καὶ εἰς τριακοςτὸν ἔτος πάππος ἀποδείκνυται. ἡ τριγένεια δὲ μάλιστα ἐν τοῖς ὑπὸ γένεσιν προτέρ̣α̣ν ταύτην ἔχει τὴν τελείωσιν. αὕτη οὖν ἡ γένεσις ἀνθρωπικωτέρα οὖσα προϋπάρχει τῆς γενέσεως τῆς δευτέρας, ἥτις κατὰ τὸν ἀριθμὸν τὸν εἰρημένον κεῖται βεβαιότητα ἔχοντα διὰ τὸν εἰκοσιπέντε καὶ τελ̣ειότητ̣α δ̣ιὰ τὸν ἔξ. λοιπὸν ἴδωμεν τὴν ἀρχὴν αὐτοῦ τοῦ ψαλμοῦ τί μυστήριον περιέχει. ὁ ψαλμὸς \"συνέσεως\" ε᾿̣π̣ιγέγραπται, \"τῆς συνέσεως τοῦ Δαυίδ\", ἵν' ὁ νοῦς ὁ περιεχόμενος ἐν τοῖς στοιχείοις, ὡς ἐὰν λέγῃς περ̣ὶ ἰατρικῶν θεωρημάτων ὅτι· τῆς συνέσεως τοῦδέ ἐστιν τοῦ ἰατροῦ τὰ γεγραμμένα, κατὰ μὲν Πέτρο̣ν Γαληνοῦ, κατὰ δὲ ἄλλους Μενεμάχου. \"συνέσεως\" οὖν \"τοῦ Δαυίδ\". ἡ σύνεσις δὲ τοῦ Δαυὶδ οὐκ ἀνθρωπικωτέρα ἐστίν, ἀλλὰ θεία, ἥτις καὶ πρᾶξιν ἔχει συνεζευγμένην· λέγεται γάρ· \"σύνεσις δὲ ἀγαθὴ πᾶσιν τοῖς ποιοῦσιν αὐτήν\". ἔστιν σύνεσις ἰσοδυναμοῦσα σοφίᾳ, ὡς ἐὰν λέγηται· \"πνεῦμα σοφίας καὶ συνέσεως\". αὕτη ἡ σύνεσις θεωρητική ἐστιν, περὶ τὰ μυςτήρια τῆς εὐσεβείας καὶ τὰ δόγματα τῆς ἀληθείας ἔχει. ἡ δὲ ἄλλη ἡ πρακτικ̣η´̣ ε᾿̣σ̣τιν, ἡ ποιουμένη· \"σύνεσις\" γὰρ \"ἀγαθὴ πᾶσιν τοῖς ποιοῦσιν αὐτήν\".","english":"of thirty—for who, having been born, can be a grandfather, and a grandmother who has reached perfection at thirty years of age? The physicians' children say these things too: one who has been born for fourteen years can emit fertile seed. If, then, this is cast down into the workshop of nature, a living being is completed and is born in the fifteenth year. Then this same one, having again been born for fourteen years, can be fertile, and by the thirtieth year is shown to be a grandfather. But the threefold generation, especially in things subject to generation, has this perfection prior to it. This generation, then, being more human, pre-exists the second generation, which lies in the number mentioned, having certainty through twenty-five and perfection through six. For the rest, let us see what mystery the beginning of the psalm itself contains. The psalm is inscribed \"of understanding,\" \"the understanding of David,\" so that the meaning contained in the letters is—as if you were to say concerning medical theories: \"the writings are of the understanding of this physician, according to Peter of Galen, but according to others of Menemachus.\" \"Of understanding,\" then, \"of David.\" But the understanding of David is not more human, but divine, which also has action joined to it; for it is said: \"Understanding is good for all who do it.\" There is an understanding equivalent in power to wisdom, as when it is said: \"a spirit of wisdom and understanding.\" This understanding is contemplative; it concerns the mysteries of piety and the doctrines of truth. But the other is practical, the one that does: for \"understanding is good for all who do it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":257,"ref":"p257","source":"ἔχει δὲ καὶ ἡ πρακτικὴ ἀρετὴ συ´̣νεσιν καὶ γνῶσιν· πόθεν γὰρ ἴσμεν εἰ πρακτικὰ ἢ ἠθικά εἰσιν, ἐὰν μὴ συνῶμεν αὐτά; καὶ ὁ Παῦλος γοῦν ὑπ̣οθήκας πρακτικὰς γράφων λέγει· \"δῴη σοι ὁ θεὸς σύνεσιν ἐν πᾶσιν\". περὶ τῶν προσφορῶν ἔλεγεν, περὶ τοῦ δεῖν τὸν διδάσ̣καλον τρέφεσθαι παρὰ τῶν παιδευομένων. καὶ ἐπεὶ ἐδόκει περὶ αὐτὸν εἶναι ἢ αὐτὸς ὁ διδάσκαλος τὸ δεῖν τὸν διδ̣άσκαλον ἐπικουρεῖσθαι παρὰ τῶν μαθητῶν ἐπικεκρυμμένως αὐτὸ εἰρηκὼς λέγει· \"δῴη σοι ὁ θεὸς σύνεσιν ἐν πᾶσιν\". πολύτροπος οὖν ἐστιν ἡ σύνεσις, ὁμώνυμός ἐστιν ἡ λέξις, πολλὰ σημαινόμενα ἔχει. ἐπεὶ δὲ περὶ κεκρυμμένων ἐνταῦθα λέγει, κεῖται τὸ κατὰ τὴν γνῶσιν, τὸ συγγενὲς τῇ σοφία· μυστήρια γὰρ περιέχει ὁ ψαλμός. καὶ τοῦτο δὲ λεκτέον· ἀδύνατόν ἐστιν γραμματικοὺς λόγους νοῆσαι, ἐὰν μή τις ἔχῃ γραμμάτων σύνεσιν, καὶ οὐχ οἷόν τέ ἐστιν φιλοσόφους νοῆσαι λόγους, ἐὰν μὴ τοῦ εἰσηγουμένου θεωρήματος αὐτῶν γνῶσιν τις ἔχῃ. οὕτω καὶ τὰ τοῦ θεοῦ ἀδύνατόν ἐστιν νοῆσαι χωρὶς θεϊκῆς σ̣υνέσεως. διὰ τί δὲ τῷ Δαυὶδ μόνῳ χαρίζεται ἢ λέγεται ἀπὸ τῆς τοῦ Δαυὶδ ἡ σύνεσις; –σκόπει ὅτι τὰ ἰδιώματα ὁτὲ μὲν ἀπὸ τοῦ διδόντος ὁτὲ δὲ ἀπὸ τοῦ λαμβάνοντος γνωριζόντων. αὐτίκα γοῦν καὶ τὸ ἅγιον πνεῦμα ἐν τῇ γραφῇ λέγεται ὁτὲ μὲν Ἠλία ὁτὲ δὲ Ἰωάννου. ὡσαύτως καὶ τὸ εὐαγγέλιον ὁτὲ μὲν θεοῦ λέγεται ὡς τοῦ θεοῦ διδόντος αὐτὸ καὶ συντάττοντος· \"ἀφωρισμένος\" γὰρ \"εἰς εὐαγγέλιον θεοῦ\", ὁτὲ δὲ ἀπὸ τοῦ διακονοῦντος αὐτό· \"κατὰ\" γὰρ \"τὸ εὐαγγέλιόν μου\", καὶ αὐτῶν τῶν εὐαγγελιζομένων ποτὲ λέγεται τῶν εἰληφότων τὸ εὐαγγέλιο̣ν, ὁτὲ δὲ καὶ ἀπολελυμένως·","english":"Practical virtue also has understanding and knowledge. For how do we know whether things are practical or ethical unless we understand them? And Paul, at any rate, when writing practical exhortations, says: \"May God give you understanding in all things.\" He was speaking about offerings, about the necessity that the teacher be fed by those who are taught. And since it seemed to concern him—either the teacher himself, that the teacher ought to be supported by the disciples—he says, having stated this in a hidden way: \"May God give you understanding in all things.\" Understanding is therefore manifold; the word is homonymous, it has many meanings. But since here he speaks about hidden things, what is set down pertains to knowledge, which is akin to wisdom; for the psalm contains mysteries. And this too must be said: it is impossible to understand grammatical discourses unless one has understanding of letters, and it is not possible to understand philosophical discourses unless one has knowledge of the doctrine they introduce. So too it is impossible to understand the things of God without divine understanding. But why is understanding granted to David alone, or why is understanding said to be from David? Consider that characteristics are known sometimes from the giver and sometimes from the receiver. For instance, the Holy Spirit is said in Scripture sometimes to be Elijah's, sometimes John's. Likewise the gospel is said sometimes to be God's, as when God gives and arranges it—\"set apart for the gospel of God\"—and sometimes from the one who ministers it: \"according to my gospel,\" and sometimes it is said to belong to those who proclaim the good news, those who have received the gospel, and sometimes also without qualification.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"\"μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ\". τὰ τοιαῦτα ὀνόματα ὁ´̣ταν μετὰ καὶ ἄνευ προσθήκης τὸ αὐτὸ σημαίνουσιν, μετὰ θείας προσθήκης κ̣αὶ ἄνευ ταύτης ἐστίν, ὡς ἔλε158 γον, ἁπλῶς εὐαγγέλιον καὶ εὐαγγε´̣λιον θεοῦ. ταὐτὸν οὖν ἐστιν εἰπεῖν ἁπλῶς εὐαγγέλιον καὶ εὐαγγέλιον θεοῦ. οὕτως οὖν σύνεσις ἀπὸ μὲν τοῦ δ̣ιδόντος θεοῦ ἔστιν, ἀπὸ δὲ τοῦ εἰληφότος προφήτου καὶ ἱεροψάλτου αὐτοῦ λέγετ̣αι ἡ σύνεσις εἶναι. μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι. διαφέρει ἁμαρτία ἀνομίας. ἀνομία ἐστὶν ἡ ἁμαρτητικὴ πρᾶξις τοῦ νόμον μὴ ἔχοντος· παράνομος γὰρ λέγεται ὁ παραβάτης νόμου. \"παρανομίαι ἄνδρα ἀγρεύουσιν\". καί· \"φησὶν ὁ παράνομος τοῦ ἁμαρτάνειν ἐν ἑαυτῷ\". εἰ καὶ ἄλλῳ τρόπῳ η῾̣ ἁμαρτία καὶ η῾̣ ἀνομία ταὐτόν ἐστιν· τοῦτο γὰρ Ἰωάννης ὁ θεῖος ἐν τῇ κατ' αὐτὸν ἐπιστολῇ γράφει· \"πᾶς ὁ ποιῶν τὴν ἁμαρτίαν καὶ τὴν ἀνομίαν ποιεῖ, καὶ ἡ ἁμαρτία ἐστὶν ἡ ἀνομία\". εἰ τοίνυν ἥμαρτεν, ἀνομία ἐστίν πως· ἀλλ̣ὰ δυ´̣ο αὐτὰ λ̣έγει. συνπλεκτικῷ γοῦν συνδέσμῳ δήσας ἔδειξεν ὅτι δύο εἰσίν. εἶτα· \"καὶ ἡ ἁμαρτία ἐστὶν ἡ ἀνομία\". οἷον γένος ἐστὶν ἡ ἁμαρτία τῆς ἀνομίας· ἔλεγον γὰρ εἶδος εἶναι ἀνομίας, ὅταν ὁ πράττων κακῶς νόμον οὐκ ἔχῃ. λέγεται δὲ καὶ αὕτη ἁμαρτία καὶ ἡ τοῦ νόμου παράβασις ἢ παρακοὴ ἣν εἶπον παρανομίαν. ὡς ἐὰν λέγω· \"πᾶς ὁ ἔχων ἵππον καὶ ζῷον ἔχει\", γένος ἐστὶν τὸ ζῷον. οὐ πᾶς ὁ ἔχων ζῷον ἔχει ἵππον, ὁ δὲ ἵππον ἔχων ἔχει ζῷον. ὁ ἔχων τὰ εἴδη τὸ γένος τὰ εἴδη ἔχει. οὕτως οὖν καὶ ἐνταῦθα λέγει, ὡς τὴν αὐτὴν ἀνομίαν καὶ ἁμαρτίαν λέγει.","english":"Repent and believe in the gospel.\" Such names, when they signify the same thing both with and without an addition, are [used] with a divine addition and without it, as I was saying—simply \"gospel\" and \"gospel of God.\" So it is the same thing to say simply \"gospel\" and \"gospel of God.\" In this way, then, understanding is from God who gives, but from the prophet and sacred psalmist who has received it, understanding is said to be. \"Blessed are those whose iniquities were forgiven and whose sins were covered.\" Sin differs from iniquity. Iniquity is the sinful act of one who does not have the law; for the transgressor of the law is called lawless. \"Lawless deeds ensnare a man.\" And: \"The lawless man says in himself to sin.\" Even if in another way sin and iniquity are the same—for John the divine writes this in his own epistle: \"Everyone who commits sin also commits iniquity, and sin is iniquity\"—if, then, he has sinned, it is in some way iniquity; but he says these are two things. At any rate, by binding them with a copulative conjunction he showed that they are two. Then: \"And sin is iniquity.\" As though sin is a genus of iniquity; for I was saying that iniquity is a species, when the one acting wickedly does not have the law. But this is also called sin, and the transgression of the law or the disobedience which I called lawlessness. As if I were to say: \"Everyone who has a horse also has an animal\"—animal is the genus. Not everyone who has an animal has a horse, but the one who has a horse has an animal. The one who has the species has the genus; the one who has the species has the species. In this way, then, he says here also that the same thing is called iniquity and sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"κατ' ἐπίνοιαν δὲ ἔχει τὴν διαφοράν, ὅτι ἡ μὲν καθόλου, ἡ δὲ ἐν μέρει ἐστίν, ἡ μὲν γένος ἐστίν, ἡ δὲ εἶδος· ἔλεγον γάρ, ὅτι τὸ τῆς ἁμαρτίας ὄνομα καὶ κατὰ τῆς παρανομίας καὶ τῆς ἀνομίας κεῖται. ἁμ̣αρτ̣άνουσιν οὖν ἑκάτεροι· \"ὅσοι γὰρ ἀνόμως ἥμαρτον\". ἰδοὺ οὗτοι οἳ χωρὶς νόμου εἰσίν, ἁμαρτάνουσ̣ι̣ν̣. \"καὶ ὅσοι ἐν νόμῳ ἥμαρτον\"· οὗτοί εἰσιν οἱ σοφίαν ἔχοντες, οἱ παράβασιν νόμου ἔχοντες. ἀμφότεροι̣ \"ἥμαρτον\". ἄφεσις δὲ ἀνομιῶν γίνεται, ὅταν ὁ θεῖος νόμος, ὁ πνευματικός, ὁ \"ἐπιστρέφων ψυχὰς\" κρατήσῃ τῶν ἀνομούντων. τότε ἀφίενται αἱ ἀνομίαι. καὶ λέγω οὕτω ἡ ἄφεσις τῶν ἁμαρτημάτων μη`̣ γι´̣νεται εὐθέως. ἀφίησιν Ἰησοῦς ἐὰν λέγῃ ὅτι· \"ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἁμαρτίας ἀφιέναι\". καί· \"τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι\"· μὴ γὰρ τοῦτο λέγει ὅτι· \"ἰδοὺ\n\nἀφέθησάν σου αἱ ἁμαρτίαι\". δύναμιν δέδωκεν καινοποιοῦσαν. ἡ ἐνέργεια δὲ προσγεν̣ομένη ἔφθειρεν τὴν κακίαν. μακαρίζονται οὖν ἐκεῖνοι ὧν αἱ ἁμαρτίαι ἀφέθησαν. λοιπὸν ἐπανέχου̣σιν τῷ ἀμώμῳ νόμῳ τοῦ θεοῦ τῷ ἐπιστρέφοντι ψυχάς. ἄφεσις οὖν ἁμαρτιῶν γίνεται ὅταν προσέλθῃ θεῖος νόμος ὁ κατὰ τὸ εὐαγγέλιον· τοῦτο γάρ ἐστιν ὁ \"πνευματικὸς νόμος\" ᾧ ψυχαὶ ἐπιστρέφονται, ὡς εἶπον. καὶ αἱ κατὰ παράβασιν νόμου ἐπιγινόμεναι καὶ ἐπιδιδόμεναι ἁμαρτίαι ἔχουσιν ἐπίκρυψιν. αἱ μὲν ἁμαρτίαι ἐπικρύβονται. ἀδύνατον δὲ τοὺς ἅπαξ βαπτισθέντας πάλιν τυχεῖν τοῦ λουτροῦ. ἐπικρύβονται δὲ δι' ἔργων μετανοίας. ἀλλὰ λέγεις ὅτι ἐπικεκρυμμέναι μὲν αἱ ἁμαρτίαι ὑπὸ τὸ κάλυμμα σῴζονται. οὐχὶ \"ἀγάπη\", φησίν, \"καλύπτει πλῆθος ἁμαρτιῶν\";","english":"In conceptual terms, however, it has its difference, because the one is universal, the other partial; the one is a genus, the other a species. For I was saying that the name of sin is applied both to transgression and to lawlessness. Both, then, sin: \"for as many as sinned without the law\"—behold, these who are without law sin; \"and as many as sinned in the law\"—these are those who have wisdom, who have transgression of the law. Both \"sinned.\" But forgiveness of lawless deeds comes about when the divine law, the spiritual law, the one \"that converts souls,\" takes hold of those who act lawlessly. Then lawless deeds are forgiven. And I say this: that the forgiveness of sins does not happen immediately. Jesus forgives when he says, \"the Son of Man has authority to forgive sins\"; and, \"Child, your sins are forgiven you.\" For he does not say this: \"Behold, your sins have been forgiven you.\" He has given a power that makes new. And the energy, when it is added, destroyed the evil. Blessed, then, are those whose sins have been forgiven. For the rest, they apply themselves to the blameless law of God, which converts souls. Forgiveness of sins, then, comes about when the divine law according to the gospel draws near; for this is the \"spiritual law\" by which souls are converted, as I said. And the sins that arise and advance through transgression of the law have a covering. The sins are covered over. But it is impossible for those once baptized to obtain the bath again. They are covered over through works of repentance. But you say that the sins, having been covered over under the veil, are preserved. Does not \"love,\" it says, \"cover a multitude of sins\"?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":260,"ref":"p260","source":"μὴ γὰρ καθάπαξ ἀφανίζει τὰ ἁμαρτήματα, ἀλλ' ἑτέρῳ τρόπῳ· ὁ γὰρ ἀγαπῶν ἔργα ἀγάπης ἐκπονεῖ· οὐ γάρ που δεικνύων τις ἀγάπην πρὸς τὸν πλησίον καταλαλεῖ αὐτοῦ, λοιδορεῖ αὐτόν, ἀδικεῖ. ὅταν δὲ τοῦτο ποιῇ, ἔχει οὗτος μὴ ἀγάπην εἰς αὐτόν. ἐπικρύβεται ταῦτα πάντα οὐκέτι ἐνεργούμενα, οὐχ ὅτ̣ι πεπρεμνισμένα εἰσὶν κρυπτόμενα ὑπ' αὐτῆς, ἀλλ' 159 ἡ ἀγάπη ἐπελθοῦσα ἔκρυψεν ἐκεῖνα, τουτέστιν ἀπέστησεν αὐτά, ἔξω αὐτὰ πεποίηκεν. εἰ δὲ δεῖ καὶ μικρολογήσασθαι, η῾̣ ἀγάπη ἐπελθοῦσα παύ ει τὴν κατ' ἐνέργειαν ἁμαρτίαν σῳζομένης λοιπὸν τῆς δυνάμεως. εἴ τις ἐπικρύβεται, ἡ ἐνέργεια· οἷον ὁ μετανοήσας λῃστὴς εἶχε κατ' ἐνέργειαν ἁμαρτίαν· μετάνοιαν ἔσχεν· ὁ σωτὴρ ἄφεσιν αὐτῷ ἔδωκεν· αἱ ἐνέργειαι καθ' ἃς ἐλῄστευεν, ἀπεβλήθησαν. μένουσιν δὲ αἱ δυνάμεις, ἐπικρύβο̣ν̣τ̣αι δέ. οὐ γὰρ προσεκτέον τοῖς λέγουσιν ὅτι στέρησίς ἐστιν ἡ κακία. εἰσίν τινες, καὶ αἵρεσίς γε ὅλη τῶν τοῦτο λέγουσα ὅτι· \"ἀδύνατόν ἐστιν τὸν ἀποβαλόντα ἀρετὴν ἀναλαβεῖν\". ὡς ἀδύνατόν ἐστιν τὸν αἴσθησιν ἀποβαλόντα ἀναλαβεῖν, καὶ δια`̣ τ̣οῦτο στέρησις ἡ τυφλότης καὶ ἡ κωφότης, οὕτω καὶ περὶ τῆς ἀρετῆς διανοοῦνται. ἡμῖν δέ, ὅσοι ἁπλούςτεροι, μᾶλλον δὲ ἀμαθοφλύαροι, λέγουσιν ὅτι οὐκέτι ἔνι τοιοῦτο· λέγουσιν γὰρ ὅτι οὐκ ἔνι μετὰ ταῦτα μετάνοια, οὐκ ἔνι ἀναλαβεῖν ἀρετήν, ἀλλὰ εἰς τοὺς αἰῶνας τῶν αἰώνων μένει ἡ κακία καὶ φέρει κατάλληλον κόλασιν. ἐπικρύβονται οὖν αἱ ἁμαρτίαι τούτῳ ᾧ εἶπον τρόπῳ· εἰς δύναμιν ἐ´̣ρχονται· μακάριον γάρ ἐστιν τὸ δύναμιν ἔχειν κακίας. ἀσυνύπαρκτά ἐστιν τὰ ἐναντία.","english":"For it does not utterly destroy sins all at once, but in another way. For the one who loves performs works of love. For surely no one who shows love toward his neighbor speaks evil of him, reviles him, or wrongs him. But when someone does this, he does not have love for him. All these things are hidden when they are no longer active—not because they have been cut off at the root and are concealed by it, but love, having come upon them, hid them, that is, it removed them and put them outside. And if one must quibble, love, having come, stops sin according to activity, while the capacity is henceforth preserved. If anything is hidden, it is the activity. For example, the robber who repented had sin according to activity; he had repentance; the Savior gave him forgiveness; the activities by which he robbed were cast away. But the capacities remain, though they are hidden. For one must not attend to those who say that evil is a privation. There are some—indeed a whole heresy—who say this: \"It is impossible for one who has cast away virtue to recover it.\" Just as it is impossible for one who has lost sight to recover it, and for this reason blindness and deafness are a privation, so they think also concerning virtue. But to us, who are rather simple—or rather, unlearned babblers—they say that such a thing is no longer possible. For they say that after these things there is no repentance, that it is not possible to recover virtue, but evil remains forever and ever and brings fitting punishment. Therefore sins are hidden in the way I have said: they come into the realm of capacity. For it is blessed to have capacity for evil. Contraries are not coexistent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"ὁ ἔχων κατ' ε᾿̣νέργειαν τὴν ἀρετήν, δύναμιν ἔχει κακίας, καὶ μακάριόν γέ ἐστιν τοῦτο. οὐ δεῖ οὖν δυνάμει ἔχειν τὴν ἀρετήν, ἀλλ' ἐνεργείᾳ. διὰ τοῦτο καὶ ἐξ ἀρχῆς ὁ θεὸς ποιήσας τὸν ἄν θρωπον \"κατ' εἰκόνα καὶ ὁμοίωσιν\" τὴν ἑαυτου῀̣ κ̣αὶ \"εὐθῆ\", διὸ ὥσπερ ἐν προχρείᾳ ἦν τὸ ἀγαθόν, εὐθὺς καὶ νόμον δέδωκεν κωλυτικὸν ἁμαρτίας, ἵν' ἡ ἁμαρτία ἀε̣ὶ ἐν δυνάμει μένῃ. μακάριος ἀνήρ, ᾧ οὐ μὴ λογίσηται κύριος ἁμαρτίαν, οὐδὲ ἔστιν ἐν τῷ στόματι αὐτοῦ δόλος. ἔλαβεν αὐτὸ ὁ Παῦλος περὶ τῶν ἐκ περιτομῆς καὶ περὶ τῶν ἐθνῶν· \"ὁ μακαρισμός\", λέγει, \"οὗτος ἐπὶ τὴν περιτομὴν καὶ ἐπὶ τὴν ἀκροβυστίαν\". ἐπὶ νόμον ἔλαβεν ἐν ἐκείνῳ τῷ εἰργμῷ τοῦ ῥητοῦ τὸν ἀγαθόν, ἐπὶ τὸν ἀγαθὸν νόμον. ἄνομοί εἰσιν οἱ ἀπὸ τῶν ἐθνῶν· \"νόμον\" γὰρ \"μὴ ἔχοντες ἑαυτοῖς εἰσιν νόμος\". ὡς δὲ προσεκλήθησαν τῷ ἀληθιν̣ῷ, οὐ τῷ κατὰ τὴν κοινὴν ἔννοιαν, οὐκέτι ἄνομοί εἰσιν. δύναται δὲ ὁ μακαρισμὸς ἀμφοτέρων εἶναι τω῀̣ν ἀνόμων, τῶν ἐθνῶν ἢ τῶν ἁμαρτίας ἐχόντων ἐπικρυβομένας, τῶν Ἰουδαίων. ἔσχον δὲ νόμον̣ πρ̣ο´̣τεροι ὥστε διαστολὴ τῆς περιτομῆς πρὸς τὴν ἀκροβυστίαν γίνεται. ὑπῆρχε δὲ τοῦτο πρὸ τοῦ εὐαγγελίου ὅτε τὸ τ̣ῶν ἀνθρώπων γένος εἰς δύο ἀνθρώπους διῄρητο, εἰς περίτομον καὶ ἀκρόβυστον. ὅτε δὲ ἐλθ̣εῖν εὐδόκησεν ὁ κύριος̣ ἡμῶν, ἀμφότερα τὰ τάγματα συνῆψεν τοὺς δύο εἰς ἕνα καινὸν ἄνθρωπον κτίσας. ὁ καινὸς οὔκ ἐστιν ἐθνικός, ὁ καινὸς οὔκ ἐστιν ἐκ περιτομῆς, ἀλλ' εἷς καινὸς ὥσπερ καὶ γέγονεν ἐν ἀρχῇ εἷς ἄνθρωπος· οὐ γὰρ ἦν διαφορ̣ὰ περιτομῆς καὶ ἀκροβυστίας τότε. ὥσπερ οὖν ὁ ἐκ περιτομῆς καὶ ὁ Ἕλλην εἰς ἕνα καινὸν","english":"The one who possesses virtue in actuality has the power of vice, and this is indeed a blessed thing. It is necessary, then, not to possess virtue in potentiality but in actuality. For this reason also from the beginning God, having made man \"according to image and likeness\" of himself and \"upright,\" therefore, just as the good was readily at hand, he immediately also gave a law preventing sin, so that sin might always remain in potentiality. Blessed is the man to whom the Lord will not reckon sin, nor is there deceit in his mouth. Paul took this concerning those of the circumcision and concerning the Gentiles: \"This blessedness,\" he says, \"is upon the circumcision and upon the uncircumcision.\" He took it upon the law in that confinement of the saying—upon the good law. Those from the Gentiles are lawless; for \"not having a law, they are a law to themselves.\" But when they were called to the true law, not the law according to the common notion, they are no longer lawless. The blessedness can belong to both groups of the lawless—either the Gentiles, or the Jews who have sins concealed. But they possessed the law earlier, so that a distinction of the circumcision from the uncircumcision arises. This existed before the gospel, when the human race was divided into two kinds of people, into the circumcised and the uncircumcised. But when our Lord was pleased to come, he joined both orders, having created the two into one new man. The new man is not a Gentile, the new man is not of the circumcision, but one new man, just as also in the beginning there was one man; for there was no distinction of circumcision and uncircumcision then. Just as, therefore, the one of the circumcision and the Greek into one new","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":262,"ref":"p262","source":"ἄνθρωπον κτ̣ίζονται διὰ μετανοίας, διὰ τοῦ ἐπιγνῶναι τὴν προτέραν ἀναστροφήν–ἡ προτέρα δὲ ἀναστροφὴ ἡ πρὸ τοῦ νόμου εὐαγγελική ἐστιν. ἄν ποτε γοῦν χλευάζωσιν Ἕλληνες λέγοντες ὅτι· \"ὀψέ ποτε ὁ Χριστιανιςμὸς εἰς μέσον ἤχθη· ἡμεῖς δὲ πρότεροί ἐσμεν\", δεικνύομεν ὅτι πρὸ Μω̣σέως καὶ πρὸ τοῦ τὰ ἀγάλματα εἰς μέσον ἔλθῃ καὶ αἱ ποιήσεις τῶν εἰδώλων ἡ πολιτεία τῶν ἀνθρώπων τοιαύτη ἐστίν, οἵαν ἔχουσιν νῦν Χριστιανοὶ κατὰ πρακτικὴν καὶ διανοητικὴν ἀρετ̣ὴν διάγοντες. εἰς ἐκεῖνον οὖν τὸν ἕνα ἄνθρωπον ἔκτισεν καὶ καινὸν αὐτὸν πεποίηκεν, καινὸν οὐχ ἕτε̣ρον, ἀλλὰ καινὸν διαστελλό160 μενον πρὸς παλαιόν. ὅταν διαδοχὴ τῶν ἐντολῶν γένηται, παλαιὰ ἐκείνη γίνεται, ὡς πολλάκις εἰρήκαμεν ὅτι ὁ ἐπελθ̣ὼν νόμος παλαιοῖ τὸν πρότερον. οὕτω γοῦν καὶ ἡ τῶν Ἰουδαίων ἡ κατὰ τὴν σκιὰν παλαιά ἐστιν, ἐπεὶ διεδέχθη ἀπὸ τοῦ εὐαγγελίου. ἐπειδὴ δὲ ἀδιάδοχός ἐστιν ἡ τοῦ εὐαγγελίου–κἂν ὁ οὐρανὸς οὖν καὶ ἡ γῆ παρε´̣λ̣θ̣ῃ̣, μένουσιν οἱ Ἰησοῦ λόγοι–, διὰ τοῦτο καινὴ διαθήκη λέγεται, ἐπειδὴ ἀδιάδοχός ἐστιν. διεδέχθη οὖν καὶ ο῾̣ βίος ὁ τῶν ἀνόμων καὶ ὁ τῶν ἁμαρτωλῶν· τῶν μὲν γὰρ ἀφέθησαν αἱ ἀνομίαι, τῶν δὲ ἐπεκαλύφθησαν αἱ ἁμαρτίαι, καὶ λοιπὸν ἄνθρωπος γέγονεν. οὐκέτι περὶ ἀνόμου λέγει ἢ ἁμαρτωλοῦ, καὶ λέγει· \"μακάριος ἀνήρ, ᾧ οὐ μὴ λογίσεται κύριος ἁμαρτίαν\". πρόσεχε ὅτι ἔλεγον· γένος ἐστὶν τῆς ἀνομίας ἡ ἁμαρτία. δύναται καὶ εἰς τὸν \"ὑπογραμμὸν\" τῶν σῳζομένων ἀναφέρεσθαι, τὸν κυριακὸν λέγω ἄνθρωπον. μακάριός ἐστιν οὗτος· οὐ γὰρ λογίζεται αὐτῷ ἁμαρτία· οὐ γὰρ ἔγνω αὐτὴν οὐδὲ ἐποίησεν.","english":"They are created as a human being through repentance, through recognizing their former way of life—and the former way of life, the one before the law, is the gospel way. If ever, then, Greeks mock us, saying, \"Christianity was brought into the open late; we are earlier,\" we show that before Moses and before the statues came into the open and the making of idols, the way of life of human beings was such as Christians now have, living according to practical and intellectual virtue. Into that one human being, then, he created and made him new—new, not another, but new as distinguished from old. Whenever a succession of commandments takes place, that former one becomes old, as we have often said, that the law that comes upon makes the former one old. So then the Jewish way, the one according to the shadow, is also old, since it was succeeded by the gospel. But since the gospel's way has no successor—even if heaven and earth pass away, the words of Jesus remain—for this reason it is called a new covenant, because it has no successor. So the life of the lawless and the life of sinners was also succeeded; for the lawless had their lawlessness forgiven, and the sinners had their sins covered, and thereafter he became a human being. No longer does he speak about a lawless one or a sinner, and he says: \"Blessed is the man to whom the Lord will not reckon sin.\" Pay attention, because they said: sin is a kind of lawlessness. It can also be referred to the \"pattern\" of those being saved—I mean the Lord's human being. This one is blessed; for sin is not reckoned to him; for he neither knew it nor did it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":263,"ref":"p263","source":"\"οὐδὲ ἔστιν ἐν τῷ στόματι αὐτοῦ δόλος\". ὁ \"λαλῶν ἀλήθειαν ἐν καρδίᾳ αὐτοῦ\" κατὰ τὸν ψαλμὸν τὸν τοῦτο λέγοντα· \"πορευόμενος ἄμωμος καὶ ἐργαζόμενος δικαιοσύνην, λαλῶν ἀλήθειαν ἐν καρδίᾳ αὐτοῦ\", ὁ ἐν καρδίᾳ αὐτοῦ λαλῶν ἀλήθειαν οὐκ ἔχει δόλον ἐν τῷ στόματι, ου᾿̣κ ἔχει δεδολωμένον λόγον. εὖ δὲ καὶ τὸ φάναι· \"οὐδὲ ἔστιν ἐν τῷ στόματι αὐτοῦ δόλος\". ἔνιοι οὐκ ἔχουσιν ἐν τῷ στόματι δόλον, ἐν τῇ καρδίᾳ δὲ ἔχουσιν· \"ἡ καρδία σου\" γάρ, λέγεται πρός τινα, ἐστὶν \"πλήρης δόλου\". καὶ πρὸς τὸν Ἐλύμαν τὸν μάγον ὁ ἀπόστολος εἶπεν· \"ὦ πλήρης παντὸς δόλου\". μέγα οὖν ἐστιν τὸ μὴ ἔχειν ἐν τῷ στόματι δόλον, ὅταν ἡ καρδία μὴ ἔχῃ δόλον· ἐνχωρεῖ γὰρ πανοῦργόν τινα πάν̣τα λαλεῖν τοιαῦτα ὡς δοκεῖν μὴ δόλον ἔχειν. καὶ λέγω· οὐδένα ἔχει δόλον ἐν στόματι ω῾̣ς οἱ σ̣ο̣φισταί· οὐ τοὺς διδασκάλους τῶν ῥητόρων λέγω, ἀλλὰ τοὺς σοφιστικοὺς τοὺς ψ̣ευδ̣ομ̣ένους τοῖς σοφίσμασιν. σόφισμα ψεῦδός ἐστιν· κἂν γάρ ποτε ἐξ ἀληθῶν λημμάτων ᾖν γινο´̣μ̣ενον, ἀλλὰ τὸ συνπέρασμα ψεῦδός ἐστιν. ὅτι ἐσίγησα, ἐπαλαιώθη τὰ ὀστᾶ μου, ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν. ὑπερβατῶς τοῦτο κεῖται· \"ὅτι ἐσίγησα ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν, ἐπαλαιώθη τὰ ὀστᾶ μου\". ἐσφαλμένως δὲ τέθειται τὸ \"ἐπαλαιώθη τὰ ὀστᾶ μου\" οὕτως· \"ὅτι ἐσίγησα\" ταῦτα, τὸ \"ἐπαλαιώθη τὰ ὀστᾶ μου ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν\". οὐκ \"ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν\" \"πεπαλαίωνται τὰ ὀστᾶ μου\", ἀλλ' \"ὅτι ἐσίγησα ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν\"· πρὸ τούτου γὰρ εἶχον τὴν ἡμέραν ἣν \"ὁ ἥλιος τῆς δικαιοσύνης\" ποιεῖ.","english":"And there is no guile in his mouth.” The one “who speaks truth in his heart,” according to the psalm that says this—“walking blamelessly and working righteousness, speaking truth in his heart”—the one who speaks truth in his heart has no guile in his mouth, does not have a guileful word. And well does it say, “And there is no guile in his mouth.” Some do not have guile in their mouth, but they have it in their heart; for “your heart,” it is said to someone, is “full of guile.” And to Elymas the magician the apostle said, “O you full of all guile.” Great, then, is it to have no guile in the mouth, when the heart has no guile; for it is possible for a crafty person to say all such things as to seem to have no guile. And I say: no one has guile in his mouth like the sophists—I do not mean the teachers of rhetoric, but the sophistic ones who falsify with sophisms. A sophism is a falsehood; for even if at some time it comes about from true premises, still the conclusion is a falsehood. Because I kept silent, my bones grew old, from my crying out all the day long. This is placed by hyperbaton: “Because I kept silent from my crying out all the day long, my bones grew old.” But the phrase “my bones grew old” has been set down erroneously thus: “because I kept silent” these things, namely “my bones grew old from my crying out all the day long.” It is not “from my crying out all the day long” that “my bones have grown old,” but “because I kept silent from my crying out all the day long”; for before this they had the day that “the sun of righteousness” makes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":264,"ref":"p264","source":"καὶ ἐβόων δὲ τοῦτο μὲν εὐχόμενος, τοῦτο δὲ δοξολογῶν τὸν θεὸν τὸν χαριζόμενόν μοι τὴν ἡμέραν. ἐπεὶ οὖν ἐσίγησα ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν, πεπαλαίωνται τὰ ὀστᾶ μου. εἴρηται δὲ ἡμῖν καὶ πρὸ τούτου ὅτι ὀστᾶ λέγει τὰς εὐτόνους δυνάμεις τῆς ψυχῆς καὶ τὰ δόγματα τῆς εὐσεβείας. ὡς δὲ τὰ ὀστᾶ ταῦτα διακρατεῖ ὅλον τὸ σῶμα–ἐξ αὐτῶν γὰρ καὶ τὰ φλέβια καὶ πάντα ἤρτηται. λέγεται οὖν· \"πάντα τὰ ὀστᾶ μου ἐροῦσιν Κύριε, τίς ὅμοιός σοι\"; οὐ ταῦτα τὰ ὀστᾶ αἴσθ̣ησιν ἢ νόησιν ἔχει. πριζόμενα γοῦν αὐτὰ οὐκ αἰσθάνονται. \"ἐπαλαιώθη\" οὖν \"τὰ ὀστᾶ μου\". διεδέχθη. ὅτε ἦν θεῷ ἡνωμένα, τότε ἔκραζον ὅλην τὴν ἡμέραν. ἐπειδὴ δὲ σιωπὴ τὴν κραυγὴν διεδέχθη, πεπαλαίωνται τὰ ὀστᾶ μου. ἤδη δὲ εἶπον ὅτι τὰ ἀδιάδοχα εἶδεν πάντας τοὺς υἱοὺς τῶν ἀνθρώπων. βληθέντος \"τοῖς\n\nκτήνεσιν τοῖς ἀνοήτοις\". τούτους οὖν εἶδεν τοὺς υἱοὺς τῶν ἀνθρώπων. ἐξ ἑτοίμου κατοικητηρίου αὐτοῦ. κατοικητήριον αὐτοῦ ὡσανεὶ ναὸς αὐτοῦ ἐστιν ἡ κατάστασις τὸν θρόνον αὐτοῦ. ὁ θρόνος οὗτος ἕτοιμός ἐστιν καὶ κατοικητήριο̣ν̣ \"ἕτοιμος ὁ θρόνος σου ἀπὸ τότε, καὶ ἀπὸ τοῦ αἰῶνος σὺ εἶ\". τὸ ετοιμ̣ο̣ περὶ αὐτοῦ ὡς βασιλέως. καὶ τοῦ θρόνου αὐτοῦ ἔννοιαν λαμβάν̣ομ̣εν ἔρχεται, καὶ οὕτω ναὸν αὐτοῦ ἀκούοντες σὺν αὐτῷ ἕτοιμον αὐτὸν λ̣αμβάνομεν ὡσανεὶ κατάστασιν θεοῦ δηλοι῀̣, μεγαλειότητα θεοῦ. ψυχὴν ἧς οὐκ ε ἕτοιμόν ἐστιν αὐτοῦ τὸ κατοικητήριον. δύναται δὲ καὶ τοῦτο· ετ̣οι̣ ἐκ τῆς αὐτῆς μετουσίας ἕτοιμος γίνεται πρὸς τὸ χωρῆσαι θεοῦ παρουσίαν ἁγιότης κατὰ βραχὺ ἐνγίνεται τῷ ἔχοντι· ἄρχεται γὰρ ἐκεῖνος προκοπ λάμβανε τὴν μετουσίαν.","english":"And I was crying out—in part praying, in part glorifying God who grants me the day. Since, then, I kept silent from crying out all the day, my bones have grown old. And it has been said by us even before this that by \"bones\" he means the vigorous powers of the soul and the doctrines of piety. And as these bones hold together the whole body—for from them both the veins and all things depend. It is said, then: \"All my bones will say, Lord, who is like you?\" These bones do not have perception or understanding. At any rate, when they are sawn, they do not feel. \"My bones,\" then, \"have grown old.\" They were replaced. When they were united to God, then I was crying out all the day. But since silence succeeded the cry, my bones have grown old. And I have already said that the one who does not admit succession saw all the sons of men. When he was cast \"to the senseless beasts.\" These, then, are the sons of men whom he saw. From his ready dwelling place. His dwelling place is, as it were, his temple—his condition is his throne. This throne is ready and a dwelling place: \"Your throne is ready from then, and from eternity you are.\" The \"ready\" is said of him as a king. And we receive the notion of his throne; he comes, and thus, hearing of his temple, together with it we take him as ready, as it were, declaring the condition of God, the majesty of God. A soul whose dwelling place is not ready for him. But this too is possible: from the same participation it becomes ready to receive the presence of God; holiness comes to be little by little in the one who has it; for that one begins to receive participation in progress.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":265,"ref":"p265","source":"τὸ τοῦ θεοῦ κατοικητήριον ἕτοιμόν ἐστιν ο̣ὐκ κατὰ προκοπὴν ἐκ μικροῦ μέγας γίνεται συνμετρούμενον τῇ υ῾̣π̣άρξει ἕτοιμόν ἐστιν. λέγεται δέ ποτε αὐτὸ τὸ καλὸν ἕτοιμον, ὡς ἐὰν λέγῃ· \"ἑτοίμη ἡ καρδία μου, ὁ θεός\"· ὁ γὰρ ἡτοιμασμένην ἔχων τὴν καρδίαν, ναός ἐστιν θεοῦ, ἕτοιμον αὐτοῦ κατοικητήριόν ἐστιν. καὶ ἔτι· \"εἰ ἀνηγγέλη σοι, ἄνθρωπε, τί καλὸν\" καὶ τί τερπνὸν \"ἀλλ' ἢ τοῦ ποιεῖν κρίμα καὶ ἀγαπᾶν ἔλεον καὶ ἕτοιμον εἶναι τοῦ πορεύεσθαι μετὰ κυρίου θεοῦ σου\"; καὶ ἔτι· \"τὴν ἑτοιμασίαν τῆς καρδίας αὐτῶν προσέσχεν τὸ οὖς σου\". ἐπέβλεψεν ἐπὶ πάντας τοὺς κατοικοῦντας τὴν γῆν. ἄλλοι εἰσὶν οἱ κατοικοῦντες τὴν γῆν παρα`̣ τοὺς υἱοὺς τῶν ἀνθρώπων· κατοικοῦσιν γὰρ ἄνθρωποι οἱ μὴ τηρήσαντες τὸ κατ' εἰκόνα μηδὲ τυγχάνοντ̣ες̣ γ̣ε̣ γῆν. οἱ δὲ υἱοὶ τῶν ἀνθρώπων τούτων οὐ κατοικοῦσιν, ἀλλὰ παροικοῦσιν προνοεῖται· \"ἀνατέλλει\" γὰρ \"τὸν ἥλιον\" ὥσπερ \"ἐπὶ ἀγαθούς\", οὑ´̣τ̣ω καὶ \"ἐπὶ πονηρούς\" πάντας τοὺς υἱοὺς τῶν ἀνθρώπων ἐφορᾷ, καὶ τοὺς κατοικο̣υ῀̣ν̣τ̣α̣ς̣ ἄλογα ζῷα· δίδει γὰρ \"τροφὴν πάσῃ σαρκί\". πάντας τοὺς ἐπὶ τ̣η῀̣ς γ̣ῆς πτει εἰς παγίδα· οὐ γὰρ ἐκ παραλλήλου λέγομεν τοὺς υἱοὺς τῶν ἀνθρώπων καὶ τοὺς κατοικοῦντας τὴν γῆν. ὁ πλάσας κατὰ μόνας τὰς καρδίας αὐτῶν. διαστέλλετ̣αι ἐν τῇ γραφῇ τὸ ποιεῖν πρὸς τὸ πλάττειν· τὸν \"κατ' εἰκόνα\" γὰρ \"καὶ ὁμοίωσιν\" ἑαυτοῦ ὁ θεὸς ἐποίησεν ἄνθρωπον, ἔπλασεν δὲ τὸν ἐκ τοῦ \"χοῦ ἀπὸ τῆς γῆς\" ἄνθρωπον\". καὶ ὁ Ἰὼβ γοῦν ἀμφότερα ταῦτα λέγει· \"αἱ χεῖρές σου ἔπλασάν με καὶ ἐποίησάν με\". εἰ κυρίως ταύτην τὴν λέξιν λέγει, γίνεται ἂν ὁ ἔσω ἄνθρωπος̣, πλάττεται δὲ ὁ ἔξω.","english":"The dwelling place of God is ready—not becoming great from small through progress, measured out by its existence; it is ready. And sometimes the good itself is called ready, as when it says: \"My heart is ready, O God.\" For the one who has a heart made ready is a temple of God; his dwelling place is ready. And further: \"Has it been announced to you, O man, what is good,\" and what is pleasant, \"but to do judgment and to love mercy and to be ready to walk with the Lord your God\"? And further: \"Your ear has attended to the preparation of their heart.\" He has looked upon all those who dwell on the earth. Others are those who dwell on the earth besides the sons of men; for those men dwell who have not kept the image nor happen to be earth. But the sons of men do not dwell—they sojourn—[and] he provides for them; for \"he makes the sun rise\" both \"on the good\" and \"on the evil\"; he watches over all the sons of men, and those who dwell as irrational animals; for he gives \"food to all flesh.\" All those on the earth he causes to fall into a snare; for we do not say \"the sons of men\" and \"those who dwell on the earth\" as a parallel pair. The one who formed their hearts individually. In Scripture, \"making\" is distinguished from \"forming\"; for God \"made\" man \"according to his image and likeness,\" but he \"formed\" the man \"from the dust of the earth.\" And Job at any rate says both of these things: \"Your hands formed me and made me.\" If he speaks this word in its proper sense, the inner man comes into being, while the outer man is formed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":266,"ref":"p266","source":"καὶ ὡς εἰρηκ \"μνήσθητι ὅτι πηλόν με ἔπλασας\". τὸ τῆς πλάσεως ῥῆμα αντ φηρησιν σημαίνει· οἷον ὁ δὲ ποιῶν δύναται δυνατε καὶ θελήςει ᾗ γονεῖς εἰς ὕπαρξιν ἀγαγεῖν ἐν τοῖς ἔνπροσθεν ἀναγνωσθεῖσιν ἐλέγομεν διαφε´̣ρειν τὸ γενέσθαι τοῦ κ̣τισθῆναι ως τὸ πλάσαι οὐ πάντη αὐτό ἐστιν. ἄκουε γοῦν τί λέγει· οὐ λέγει καθ' ἁπάσας πεπλάσθαι τὰς καρδίας ὑπὸ θεοῦ, ἀλλὰ \"κατὰ μόνας\". \"κατὰ μόνας\" ἐπλάσθησαν αἱ καρδίαι τ καρδίαν πρὸς καρδίαν συντροχάσαι. διαφέρουσιν πάντως καὶ 178 ἔχωσιν πολλοί, κατά τινα διαφορὰν ἔχουσιν αὐτά. τοῦτο γοῦν καὶ ἐν Παροι μίαις λέγει· \"ὥσπερ οὐχ ὅμοια πρόσωπα προσώποις, οὕτως οὐδὲ αἱ καρδίαι τῶν ἀνθρώπων\" ὅμοιαι. δύσκολον οὖν ἐστιν δύο ὅμοια πρόσωπα εὑρεῖν. κἂν μυθεύηται τὸ τοῦ Πολυδεύκους καὶ Κάστορος, ἀλλὰ μέχρι μύθου ἵσταται. λέγουσιν τὰ ἡμισφαίρια σημαίνεσθαι διὰ τῶν δύο τούτων ὀνομάτων. διὸ λέγουσιν ἡμέραν παρ' ἡμέραν ἐν μέρει ζῆν αὐτούς· τὰ γὰρ ἡμισφαίρια οὕτως εἰσίν· ὅταν γένηται τὸ ἓν ἡμικύκλιον ὑπὸ τὴν γῆν, τὸ ἄλλο ὑπὲρ τὴν γῆν γίνεται διὰ τὸ τὰ ἡμικύκλια ἀπαράλλακτα εἶναι τῇ ὁμοιότητι. ἐὰν γοῦν τέμῃς κύκλον ἐν μέσῳ, τὰ ἡμικύκλια ἀπαράλλακτά","english":"And as it has said, \"Remember that you molded me as clay.\" The word of molding signifies formation; for instance, he who makes is able and will wish to bring to existence as parents—we said in what was read before that \"to become\" differs from \"to be created,\" as \"to mold\" is not entirely the same thing. Hear, then, what it says: it does not say that all hearts were molded by God, but \"singly.\" \"Singly\" were the hearts molded—heart running together with heart. They differ altogether, and many have them, and they have them according to some difference. This, then, it also says in Proverbs: \"As faces are not like faces, so neither are the hearts of men\" alike. It is difficult, then, to find two faces alike. And even if the tale of Polydeuces and Castor is told as a myth, it stands only as a myth. They say that the two hemispheres are signified by these two names. Therefore they say that they live day by day in turn; for the hemispheres are thus: when the one semicircle is beneath the earth, the other is above the earth, because the semicircles are indistinguishable in their likeness. If, then, you cut a circle in the middle, the semicircles are indistinguishable","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":267,"ref":"p267","source":"εἰσιν. ἐκεῖνο οὖν μεμυθεύσθω. δῶμεν δὲ ὅτι καὶ γέγοναν ἄνθρωποι τοιοῦτοι ο̣υσαν. δύσκολον οὖν ἐστιν συντροχάσαι πρόσωπον προσώπῳ ἐν ὁμοιότητι ε̣ιν ἐπιγιγνώσκουσιν. \"ὥσπερ\" οὖν \"οὐχ ὅμοια πρόσωπα προσώποις, οὕτως οὐδὲ αἱ καρδίαι τῶν ἀνθρώπων\" ὅμοιαι. ἀμέλει γοῦν \"οὐδεὶς οἶδεν τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ\". εἰ οὐδεὶς οἶδεν τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τὸ ἐν αὐτῷ, τὰ τῶν ἀνθρώπων κατ' ἰδίαν πέπλασται ἕκαστα. πλάσιν δὲ ἐνταῦθα τὴν ὡσανεὶ κρᾶσιν καὶ εἶπον γὰρ ὅτι οὐχ ὑποπίπτουσιν τῇ αἰσθητικωτέρᾳ πλάσει ὥσπερ πηλὸς κεραμικός τὰς καρδίας, οἶδεν πάντα τὰ ἔργα αὐτῶν· ἐπεὶ γὰρ κυρίως ἔργα τις οἶδεν, ἐὰν ἐκ τῆς εν̣ αὐτά. ἐλέγομεν καὶ ἄλλοτε ὅτι ὁ ἐπιστάνων μηχανικοῖς ποιήμασιν τὸν νοῦν δύνασαι κρῖναι εἰ καλῶς ἢ οὐ καλῶς ἔχει τὰ μέρη τοῦ ὡρολογίου. καὶ ἐπὶ εἰκόνος οὐ συντροχάζει οὖν καρδία πρὸς καρδίαν. διὸ μόνος αὐτὸς \"καρδιογνώστης πάντων\" λέγεται κατὰ τὴν εὐχὴν τὴν ἀναπεμφθεῖσαν ὑπὸ τῶν ἀποστόλων, ὅτε ἐκλογὴν ἐποίουν οἱ μαθηταὶ δεσ οὐδ̣εὶς ἄλλος δύναται τὴν καρδίαν τοῦ ἀνθρώπου φωρᾶσαι. διὸ οὐ δύναται διαστεῖλαι καρδίαν ἀπὸ καρδίας. καὶ ὁ Ἰὼβ λέγει· \"ὁ ἐπιστάμενος τὸν νοῦν τῶν ἀνθρώπων\". εἰ καὶ ἄλλος παρίστατο τοῦ θεοῦ τοῦτο. κατὰ μόνας πλάττει τὰς καρδίας. ἑκάστη καρδία τὸ τῆς πλάσεως ὄνομα οὐ δημιουργίαν τῆς καρδίας σημαίνει καὶ γὰρ οἱ πρεσβύτεροι οἱ ἀποδεχόμενοι αὐτῆς τὴν ἀριστείαν ἣν ἐπε εἰρη´̣κασιν· \"ἀγαθὸν τὸ πλάσμα τῆς καρδίας σου\". οὐ τὴν οὐσίαν τῆς καρδίας ἀγαθὴν λέγουσιν, ἀλλὰ τὴν πλάσιν, καθ' ἣν ἐστρατήγησεν τεχ̣νικῶς.","english":"They exist. Let that, then, be taken as a myth. But let us grant that such men have also come to be. It is difficult, then, for face to run alongside face in likeness, since they recognize... \"For just as faces are not alike to faces, so neither are the hearts of men\" alike. Indeed, at any rate, \"no one knows the things of a man except the spirit of the man that is in him.\" If no one knows the things of a man except the spirit that is in him, then the things of men have each been molded individually. And here I called \"molding\" the so-to-speak blending; for I said that hearts do not fall under the more perceptible molding, as potter's clay does. He knows all their works; for one knows works in the strict sense when... from these things. We were saying also at another time that one who applies his mind to mechanical works can judge whether the parts of the clock are well or not well. And in the case of an image... A heart, then, does not run alongside a heart. Therefore he alone is called \"knower of the hearts of all,\" according to the prayer sent up by the apostles, when the disciples were making a choice... no one else is able to catch the heart of a man. Therefore he cannot separate heart from heart. And Job says: \"He who knows the mind of men.\" Even if another stood by God's... this. He molds hearts individually. Each heart—the name of molding does not signify the creation of the heart; for the elders who accept its excellence, which they have spoken: \"Good is the molding of your heart.\" They do not say that the substance of the heart is good, but the molding, according to which it has been skillfully ordered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":268,"ref":"p268","source":"πρὸς καλοῦ, φησίν, γέγονεν δυνατὸν δὲ κατὰ δεύτερον λόγον εἰπεῖν ὅτι τὸ \"πλάσμα τῆς καρδίας\" τότε ἀγαθόν ἐστιν, ὅταν βδελυχθῇ κακίαν ἢ ἄγνοιαν, ὅταν οὕτω ὡς ἐν α᾿̣ρχῇ γέγονεν, φυλαχθῇ. ὁ \"κατ' εἰκόνα καὶ ὁμοίωσιν\" θεοῦ γενόμενος ἄνθρωπος οὐκ εἴρηται πεπλάσθαι, ἀλλὰ πεπ̣ο̣ιῆσθαι. ὁ δὲ ἐκ τοῦ πηλοῦ καὶ τῆς ὕλης γενόμενος ἄνθρωπος λέγεται πλάσμα θεοῦ εἶναι· \"μνήσθητι ὅτι πηλόν με ἔπλασας\". καὶ ἐπὶ ἀμφοτέρων τῶν δραστηρίων δυνάμεων τοῦ θεοῦ εἴρηται· \"αἱ χεῖρές σου ἔπλασάν με καὶ ἐποίησάν με\". τὸ διατυπῶσαι τὴν καρδίαν ς πλάσις καρδίας ἐστίν̣, οὐ τὸ ὑποστῆσαι αὐτήν. ἵνα δὲ γνῷς· ἡ πρώτη ποίησις τῶν καρδιῶν ἡμῶν οὐκ̣ εἶχεν διαφοράν· ὅθεν οὐκ ἐλέγετο τότε ὅτι κατὰ μόνας ἑκάστη καρδία ἐπλάσθη. οὐδεμία ἦν διαφορὰ τῶν ἄλλων. ὧδε τοῦτο λέγεται μετὰ τὴν ὑπόβασιν. ἐπερ· τὸ \"καρδία μία καὶ ψυχὴ μία\" τῶν μαθητῶν; κατὰ τοῦτο \"τῶν πιστευόντων\" κατὰ τὸ ὁμοφρονεῖν· μὴ γὰρ λαμβάνομεν τὸ ὅλαι ἐξ ὅλων. ἐπερ· ὥστε ἐκλείψει ποτὲ τὸ τῆς πλάσεως; –τῆς κατὰ μόνας, ἐπεὶ καὶ ἀρχὴν ἐ´̣λαβεν αὕτη ἐξ ἡμ̣ῶν. καὶ τὴν ἀρχὴν ἔλαβεν ἐξ ἡμῶν καὶ πέρατος τεύξεται, ὅταν γένηται, ὥσπερ ὁ πατὴρ καὶ ὁ υἱὸς ἕν εἰσιν, οὕτω πάντα τὰ λογικά. ἐν αὐτῷ εἶναι θέλω, \"ἵν' ὥσπερ ἐγὼ καὶ σὺ ἕν ἐσμεν, πάτερ, οὕτω ἓν ἡμεῖς ὦμεν πάντες\". ἐπερ· διαφέρει ποίημα κτίσματος; –διαφέρει. οὐσίωσιν τὴν ἐκ τοῦ μὴ ὄντος σημαίνει το`̣ ποιεῖν, οὐ διατύπωσιν δέ· τινὰ δὲ καὶ διακόσμησιν τοῦ γενομένου τὸ τῆς κτίσεως ὄνομα δηλοῖ. τὸ τῆς κτίσεως ὄνομα φθάνει καὶ ἐπὶ ἀψύχων· \"ποιῶν εἰρήνην καὶ κτίζων κακά\". καὶ κατὰ τὸ πρόχειρον μὲν τοῦτο λέγομεν·","english":"It is possible, he says, to speak in a secondary sense of the good, that the \"formation of the heart\" is then good when it has loathed evil or ignorance, when it is preserved as it came to be in the beginning. The man who came to be \"according to the image and likeness\" of God is not said to have been formed, but to have been made. But the man who came to be from clay and matter is said to be a formation of God: \"Remember that you formed me as clay.\" And it is said of both of the active powers of God: \"Your hands formed me and made me.\" The shaping of the heart is a formation of the heart, not its substantiation. But so that you may know: the first making of our hearts had no distinction; hence it was not said then that each heart was formed individually. There was no distinction of the others. Here this is said after the fall. What of the \"one heart and one soul\" of the disciples? In this respect it is said of \"those who believed,\" in respect of their being of one mind; for let us not take it as \"all things from all.\" What then—so will the formation ever cease?—the individual one, since it too took a beginning from us. And it took a beginning from us and will attain an end, when it comes to be, just as the Father and the Son are one, so all rational beings. I wish them to be in him, \"that just as I and you are one, Father, so we may all be one.\" Does a making differ from a creation? It differs. The word \"to make\" signifies substantiation from non-being, but not shaping; while the name of \"creation\" indicates also the ordering of what has come to be. The name of \"creation\" extends even to inanimate things: \"who makes peace and creates evils.\" And in the ready sense we say this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":269,"ref":"p269","source":"προνοητὴς τῶν πάντων τυγχάνων καὶ τὴν εἰρήνην αὐτοῖς δίδωσιν καὶ κτίζ̣ει τὰ κακά. καὶ ἄλλῃ διανοίᾳ ἐσαφηνίσθη ἡμῖν ἡ λέξις οὕτως· κτίζει κακὰ ὡς τὴν ἀκάθαρτον κτίσιν, ἵν̣α μηκέτι ᾖν ἀκάθαρτος, κτίζει, ἵνα καθαρὰ γένηται, καὶ κτίζει τοὺς δύο εἰς ἕνα καινὸν ἄν̣θρωπον ἐν αὐτῳ῀̣. κτίζει τὰ κακά, ἵνα μηκέτι ὦσιν κακά· οἷον τοὺς κακοὺς ἀνθρώπους κτίζει, ἵνα μηκέτι ὦσιν κακοί. ἐπερ· τὴν ποιότητα; –τὴν ὡσανεὶ ποιότητα· \"αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις\n\nἀγαθοῖς\". ε᾿̣πὶ τοῦ ποιήμ̣ατος οὐκ εἴρηκεν τὸ \"ἐπὶ ἔργοις ἀγαθοῖς\", ἀλλὰ ἐπὶ τῷ εἶναι. κτίζονται δὲ \"ἐπὶ ἔργοις ἀγαθοῖς\", ἵνα ἀγαθὰ ἔργα ποιῶσιν. ἐπερ· ἵνα ἡ πλάσις ἀπὸ τῆς ποιότητος ᾖ; –οὕτως ὡς εἶδός ἐστιν· καρδίας γὰρ ἡ οὐσία ἐπλα´̣σθη. ἡ δὲ καρδία νοῦς ἐστιν. τὸ δὲ τῆς κτίσεως ὄνομα παρατείνει καὶ ἐπὶ τῶν αἰσθητῶν· \"καὶ κτίσασα τὸν κόσμον ἐξ ἀμόρφου ὕλης\". ἐπερ· ἐπὶ τῶν λογικῶν ἐκ παραλλήλου; –ναί, ἐπὶ τῶν λογικῶν καθόλου. εὑρίσκεται παρατεῖνον καὶ ἐπὶ τῶν ἀλόγων ψυχῶν. ὁ συνιεὶς πάντα τὰ ἔργα αὐτῶν. τὰ ἔργα συνίει, ἐπεὶ τὴν καρδίαν ἐπίσταται, αἱ ἀρχαὶ δὲ τῶν γινομένων ἔργων ἀπὸ τῆς αἰσθήσεως λαμβάνονται. παρ' ἡμῖν πολλοὶ δεξιοῦνται ἐκ τῶν ἐνόντων ἀνθρώπους, καὶ οἱ μὲν μιμηταὶ τοῦ θεοῦ γινόμενοι οὐ δι' ἄλλο ἢ ὅτι \"ἀγαθόν ἐστιν διδόναι μᾶλλον ἢ λαμβάνειν\"· ὁμοιοῖ γὰρ τῷ θεῷ τὸ διδόναι, τὸ λαμβάνειν δὲ οὔ· ἕκαστος γὰρ τῶν λαμβανόντων ἐστὶν δεκτικός τινος. παρεκτικὸς δέ ἐστιν, καὶ τουτέστιν τ̣ὸ λέγεσθαι ἀγαθὸν εἶν̣αι \"τὸ διδόναι μᾶλλον ἢ λαμβάνειν\". πάλιν· \"μακάριοι οἱ ἐλεήμονες ὅτι αὐτοὶ ἐλεηθήσονται\".","english":"Being the provider for all things, he gives them peace and creates the evils. And by another understanding the phrase was made clear to us thus: he creates evils as the unclean creation, so that it may no longer be unclean; he creates, so that it may become clean, and he creates the two into one new man in himself. He creates the evils, so that they may no longer be evils; for example, he creates wicked men, so that they may no longer be wicked. But [one might ask]: their quality? — their so-called quality; \"for we are his workmanship, created in Christ Jesus for good works.\" In the case of the workmanship he did not say \"for good works,\" but for the being. But they are created \"for good works,\" so that they may do good works. But [one might ask]: so that the formation is from quality? — thus as it is a form; for the essence of the heart was formed. And the heart is the mind. But the name of creation extends also to perceptible things: \"and having created the world out of formless matter.\" But [one might ask]: in the case of rational beings, by way of parallel? — yes, in the case of rational beings generally. It is found extending also to irrational souls. He who understands all their works. He understands the works, since he knows the heart, but the principles of the works that come to be are taken from perception. Among us many make men righteous out of their possessions, and those who become imitators of God do so for no other reason than that \"it is good to give rather than to receive\"; for giving is like God, but receiving is not; for each of those who receive is receptive of something. But he is one who surpasses, and this is what it means to say that \"to give rather than to receive\" is good. Again: \"Blessed are the merciful, for they shall obtain mercy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":270,"ref":"p270","source":"ἔστιν προκοπή τις ἐλάττω· ἵν' ἐλεηθῇ γάρ, ἐλεᾷ. ἄλλος διὰ συνπάθειαν ἐλεᾷ εὐλαβούμενος μὴ τοῖς τοιούτοις περιπέσῃ ἄνθρωπος ὤν. οὕτω γοῦν καὶ τοὺς ἐν δεσμωτηρίοις τρέφουσιν Χριστιανοὶ κατὰ συνπάθειαν. ἄλλοι πάλιν ἑωρακότες ἐνίοτε βεβλημένον νόσῳ οἰκτίρουσιν διὰ τὸ κεκακῶσθαι ἐκεῖνον. καὶ πάλιν ἄλλοι καὶ ἐπὶ θήρᾳ δόξης τοῦτο ποιοῦσιν, ἵνα δοξασθῶσιν. ἕκαστον δὲ τούτων οὐκ ὂν τέλειον δ̣έχεται τὸ μᾶλλον καὶ τὸ ἧττον· τὸ τέλειον γάρ ἐστιν μόνον τὸ μὴ ἐπιδεχόμενον τὸ μᾶλλον καὶ τὸ ἧττον, τὸ δεξιὸν καὶ σ̣καιόν. ἕκαστον δὲ τούτων ἄπειρον ἔχει διαφοράν. οὐ μόνον δὲ κατὰ τὴν ἐπίτασιν τὸ μᾶλλον καὶ τὸ ἧττον, ἀλλὰ καὶ κατὰ τὸν χρόνον λαμβάνεται. ἡ ἀπειρία οὖν αὕτη μόνη θεῷ καταλαμβάνεται. μόνος αὐτὸς τοῦτο ἐπίσταται. διὰ τοῦτο ἑκάστου τὴν καρδίαν οἶδεν. καὶ δύσκολόν ἐστιν εὑρεῖν τάχα ἀπαράλλακτον καρδίαν πρὸς ἄλλην καρδίαν. ἡμεῖς οὖν ταῦτα, ἃ εἰρήκαμεν, ἐπιτελοῦμε̣ν̣ κατὰ κενοδο180 ξίαν, κατὰ συνπάθειαν. ἄλλο δὲ τὸ δεξιοῦσθαι ἁγίους. οὐ λέγεται οὖν ἐλεημοσύνη ἐπὶ τῶν ἁγίων· \"ταῖς\" γὰρ \"χρείαις τῶν ἁγίων κοινωνοῦντες\". ὕπαρξιν λαμβάνειν δεῖ μᾶλλον ὁ διδοὺς ἁγίῳ ἤπερ δίδει. οὐ σῴζεται βασιλεὺς διὰ πολλὴν δύναμιν. καὶ ἐπὶ τοῦ ῥητοῦ ἀληθές ἐστιν τοῦτο. πολλοὶ μεγάλην ἔχοντες δύναμιν καὶ χεῖρα στρατιωτῶν πολλὴν ἑάλωσαν, καὶ οὐ πάντως τὸ πλῆθος τῶν στρατιωτῶν σῴζει τὸν βασιλέα. ὁ Φαραὼθ μετὰ πολλῆς δυνάμεως ἐξῆλθεν διώκειν τοὺς Ἑβραίους, καὶ οὐκ ἐσώθη διὰ τὴν πολλὴν δύναμιν αὐτοῦ· τὰ γὰρ \"ἅρματα Φαραὼθ καὶ τὴν δύναμιν αὐτοῦ ἔριψεν εἰς θάλασσαν\".","english":"There is a lesser kind of progress; for in order to be shown mercy, one shows mercy. Another shows mercy out of compassion, being careful lest he, being a man, fall into such circumstances. In this way, at any rate, Christians also feed those in prisons out of compassion. Others again, having sometimes seen someone cast down by disease, pity him because that man has suffered evil. And again others do this even for the sake of reputation, so that they may be glorified. Each of these, not being perfect, admits of the more and the less; for the perfect alone is that which does not admit of the more and the less, the right and the left. And each of these has an infinite difference. The more and the less are taken not only according to intensification but also according to time. This infinity, then, is comprehended by God alone. He alone knows this. For this reason he knows the heart of each. And it is difficult to find, perhaps, one heart exactly alike to another heart. We, then, perform these things that we have mentioned out of vainglory, out of compassion. But it is another thing to be set at the right hand of saints. Therefore almsgiving is not spoken of in the case of the saints; for \"sharing in the needs of the saints.\" The one who gives to a saint must rather receive substance than give. A king is not saved because of great power. And in the case of the literal sense this is true. Many who had great power and a large army have been captured, and the multitude of soldiers does not by all means save the king. Pharaoh went out with great power to pursue the Hebrews, and he was not saved because of his great power; for \"the chariots of Pharaoh and his power he cast into the sea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":271,"ref":"p271","source":"εὑρίσκομεν δὲ καὶ ἐν ταῖς ἄλλαις ἱστορίαις τῶν γραφῶν ὀλίγους πολλάκις περιγενομένους πολλῶν. καὶ καθόλου προφητείας τρόπῳ εἴρηται τοῖς Ἑβραίοις· \"εἷς\" ἐξ ὑμῶν \"διώξεται χιλίους καὶ δύο μετακινήσουσιν μυριάδας\", \"καὶ διὰ φωνὴν πέντε φεύξονται πολλοί\". σῴζεται οὖν καὶ τὸ τῆς ἱστορίας. καὶ ἡ ἀναγωγὴ δὲ ἀκολουθίαν ἔχει πολλήν· πολλοὶ δοκοῦντες παρασκευὴν ἔχειν λόγων καὶ δύναμιν συνκεκροτημένην σφάλλον̣ται, ὑπ' αὐτῆς τῆς ἀληθείας ἐλέγχονται, καὶ κατὰ τοῦτο λέγομεν ὅτι· κἄν τις αὐχῇ βασιλέιαν διὰ ἄλλην παρασκευήν, διὰ ἄλλην δεινότητα, διὰ προισταμένων, οὐ σῴζεται πάντως ἐν τῇ πολλῇ ταύτῃ δυνάμει. δυνατὸν δὲ καὶ οὕτως λαβεῖν· ἐπεί εἰσίν τινες κατὰ ἀλληγορίαν βασιλεῖς, ὡς ἦσαν Κορίνθιοι, περὶ ὧν λέγε̣ι ὅτι ἐβασίλευον–καὶ ὁ Ἀβραὰμ δὲ \"βασιλεὺς παρὰ θεοῦ\" ἦν–, ὁ δοὺς ἑαυτῷ ἐκ τῆς ἑαυτοῦ δυνάμεως τὸ τοιούτως βασιλεύει̣ν καὶ μὴ ἐκδεξάμενος τὸν ἐλεῶντα θεόν, οὐ σῴζεται ἐν τῇ ἑαυτοῦ δυνάμει· ὥσπερ οὐδὲ ἡ φρουρουμένη πόλις ἄνευ θεοῦ συνεργείας ἀβλαβὴς μένει οὐδὲ ὁ οἶκος ὁ οἰκοδομούμενος μὴ συνλαμβανομέν̣ου τοῦ ἀρχιτέκτονος τῶν ὅλων εἰς πέρας ἔρχεται. καὶ γίγας οὐ σωθήσεται ἐν πλήθει ἰσχύος αὐτοῦ. ἔχει καὶ τοῦτο ἱστορίαν· μέγας γίγας ἦν ὁ Γολιὰτ καὶ πλῆθος ἰσχύος εἶχεν καὶ ἐπίστευσεν οὐκ","english":"We find also in the other histories of the Scriptures that a few have often prevailed over many. And in general it has been said to the Hebrews in the manner of prophecy: \"One of you shall chase a thousand, and two shall put ten thousand to flight,\" and \"at the sound of five many shall flee.\" So the historical sense is also preserved. And the allegorical interpretation has a great deal of consistency: many who seem to have a supply of words and concentrated power are tripped up, being convicted by the truth itself, and in this respect we say that even if someone boasts of a kingdom through some other provision, through some other cleverness, through those who preside over him, he is not altogether saved in this great power of his. But it is possible to take it also in this way: since there are certain kings allegorically, as the Corinthians were, about whom he says that they reigned—and Abraham too was \"a king before God\"—the one who gives himself from his own power to reign in this way and does not await the God who shows mercy is not saved in his own power; just as neither does a city that is guarded remain unharmed without God's cooperation, nor does the house that is being built reach completion unless the chief architect of all things assists. And a giant shall not be saved in the abundance of his strength. This too has a historical account: Goliath was a great giant and had an abundance of strength, and he trusted—not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":272,"ref":"p272","source":"ἐπ' ἄλλῳ τινὶ ἢ ἐπὶ παντευχίᾳ καὶ τῇ ἑαυτοῦ ἰσχύϊ καὶ μεγέθει. ἦν δὲ καὶ ὑπε̣ρ̣ήφανος· διὸ καὶ οὐκ̣ ἐσώθη· ὁ γὰρ \"ὀνόματι κυρίου\" ὁπλισάμενος εἷλεν αὐτὸν καὶ κατέβαλεν. καὶ πολλούς γε εὑρίσκομεν ἐν ταῖς γραφαῖς μεγάλους καθαιρεθέντας, ἐπεὶ ἐφ' ἑαυτοῖς μέγα ἐβάλοντο. ὁ Ἀμαλὴχ παρεσκευασμένος ἦν εἰς πόλεμον καὶ ἐδόκει ἰσχυρότερος εἶναι τοῦ Ἰσραήλ· οὐ πάνυ γὰρ ὁ Ἰσραὴλ παρεσκεύαστο πρὸς τὰ πολεμικά, καὶ ὅμως ἐπαίροντος Μωϋσέως τὰς χεῖρας κατεπονεῖτο καὶ ἐταπεινοῦτο ὁ Ἀμαλήχ, καὶ ἡ ἔπαρσις τῶν χειρῶν περιεγίνετο αὐτοῦ, καὶ οὐκ ἐσώθη διὰ τὴν ἑαυτοῦ ἰσχύν. λέγομεν πάλιν· ἐάν τις θεομάχος ἔχων \"ὑψώματα ἐπαιρόμενα κατὰ τῆς γνώσεως τοῦ θεοῦ\" βάλληται ἐπὶ τῇ ἰσχύϊ ᾗ ἔσχεν καὶ βρενθύηται, οὐ πάντως σῴζεται. ἐνίοτε ὁ θεόσοφος συνλογίζεται αὐτὸν καὶ καταβάλλει αὐτὸν ἀφ' οὗ ἔχει φρυάγματος. ψευδὴς ἵππος εἰς σωτηρίαν. πολλοὶ πάλιν ἐπὶ ἵππῳ μέγα φρονοῦσιν, ἀλλ' ὁ θεὸς λόγος δείκνυσιν ὅτι καὶ ἵππων τὸ φρύαγμα εὐκατάλυτόν ἐστιν· \"οὗτοι\" γὰρ \"ἐν ἅρμασιν καὶ οὗτοι ἐν ἱππάσιν, ἡμεῖς δὲ ἐν ὀνόματι κυρίου θεοῦ ἡμῶν μεγαλυνθησόμεθα\". ἴδε, \"ψευδὴς ἵππος εἰς σωτηρίαν\". πολλοῖς ἐπηγγέλλετο Φαραὼθ ἵπποις ἑλεῖν τοὺς Ἑβραίους. ἐκεῖνοι δὲ οὐδὲ ἕνα ἵππον εἶχον, καὶ ψευδὴς ἡ σωτηρία αὐτῶν γέγονεν, διήμαρτεν, ἀπέτυχεν. ἔνι δὲ καὶ ἐν Παροιμίαις· \"ἵππος ἑτοιμάζεται εἰς ἡμέραν πολέμου, παρὰ δὲ κυρίου ἡ σωτηρία\". ὁρᾷς ὅτι ψευδής ἐστιν εἰς σωτηρίαν, ἐὰν μὴ παρὰ κυρίου αὕτη ὑπαρχθῇ. ἔστω καὶ κατὰ ῥητόν. πρὸς δὲ διάνοιαν· λέγεται πολλάκις τὸ σῶμα ἵππος τῆς ψυχῆς, καὶ τούτου δὲ ἐπιβάτης ἢ ἀναβάτης ἡ ψυχή·","english":"...for any other reason than by his full armor and his own strength and size. And he was also arrogant; therefore he was not saved; for the one armed \"in the name of the Lord\" took him and cast him down. And we find many great men in the Scriptures brought down, since they set their greatness upon themselves. Amalek was prepared for war and seemed to be stronger than Israel; for Israel was not at all prepared for warfare, and yet when Moses raised his hands, Amalek was worn down and humbled, and the raising of the hands prevailed over him, and he was not saved by his own strength. We say again: if any god-fighter who has \"high things exalted against the knowledge of God\" trusts in the strength he has and prances proudly, he is by no means saved. Sometimes the man wise in divine things reckons with him and casts him down from the arrogance he has. A horse is a false hope for salvation. Many again take great pride in a horse, but the divine Word shows that even the prancing of horses is easily brought down; for \"these in chariots and these in horses, but we shall be magnified in the name of the Lord our God.\" See, \"a horse is a false hope for salvation.\" Pharaoh was promised by many horses to capture the Hebrews. But they had not even one horse, and their salvation proved false; it failed, it fell short. And it is also in Proverbs: \"A horse is prepared for the day of war, but salvation is from the Lord.\" You see that it is false for salvation, unless this be supplied from the Lord. Let this be also according to the literal sense. But as for the meaning: the body is often called the horse of the soul, and the rider or mounter of this is the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":273,"ref":"p273","source":"\"πατάξω\", φησίν, \"πάντα ἵππον ἐν ἐκστάσει καὶ τὸν ἐπιβάτην αὐτοῦ ἐν παραφρονήσει\". ὅταν τις οὖν φερόμενος ἐπὶ τοῦ σώματος ἡδυπαθῶν, ἐπιθυμίας αὐτοῦ ἐκτελῶν παραφρόνησιν λάβῃ, τότε γίνεται σωτηρία. πατάσσεται ὑπὸ τοῦ θεοῦ ὁ ἵππος ἐν ἐκστάσει, ἔξω ἑαυτοῦ γίνεται· λοιπὸν γὰρ ὑπωπιαζ̣ομένου αὐτοῦ καὶ δουλαγωγουμένου οὐκέτι κατὰ τὰς ἰδίας ὁρμὰς χωρεῖ, ἀλλ' ἐξίσταται τούτων. διῆγεν δὲ ὁ Βαρτησάνης ἐν τοῖς ἔνπροσθεν χρόνοις, ἐν ταῖς ἡμέραις Ἀντωνίνου τοῦ βασιλέως Ῥωμαίων. οὗτος δὲ κατ' ἀρχη`̣ν τῆς σχολῆς ἦν Οὐαλεντίνου, μετέστη εἰς τὴν ἐκκλησίαν, γέγονεν πρεσβύτερος. ἐν δὲ πλήθει δυνάμεως αὐτοῦ οὐ σωθήσεται. ἤτοι ὁ χρώμενος τοῖς ἵπποις ἢ ἡ δύναμις τῶν πολλῶν ἵππων̣· ε῾̣κατέρως γὰρ ἀληθές ἐστιν τὸ· \"ψευδὴς ἵππος εἰς σωτηρίαν\", κἂν πολὺς ᾖν· οὐκ ἐπὶ ἑνὸς ἵππου γὰρ μόνο̣ν. πολλάκις ὅλον τὸ ἱππικὸν ἵππος. ἤτοι οὖν τοῦ ἱππέως τοῦ χρωμένου τοῖς ἱππεῖσιν τὸ πλῆθος τῆς δυνάμεως οὐ σῴζει αὐτὸν ἢ τῶν ἵππων τὸ πλῆθος καὶ ἡ δύναμις. ἰδοὺ οἱ ὀφθαλμοὶ κυρίου ἐπὶ τοὺς φοβουμένους αὐτόν. ἴσον ἐστὶν τό· \"ὀφθαλμοὶ κυρίου ἐπὶ δικαίους\". καὶ τοῦτο πάλιν ἐν δωδεκάτῳ ψαλμῷ λέγει ὅτι· \"ἐπίβλεψον, εἰσάκουσόν μου, κύριε ὁ θεός μου\". \"οἱ ὀφθαλμοὶ\" οὖν \"τοῦ κυρίου ἐπὶ τοὺς φοβουμένους\" οὐ κ̣αθάπαξ, ἀλλ' \"αὐτόν\"· ἔστιν γὰρ καὶ παθητικὸς φόβος, ὃν ἡ τελεία ἀγάπη ἔξω βάλλει ἀπὸ τῶν ἐχόντων τὸν φόβον θεοῦ. ἔστιν φοβεῖσθαι καὶ φοβεῖσθαι τὸν θεόν· ὁ φόβος γὰρ ὁ πρὸς τὸν θεὸν οὐ παθητικός ἐστιν, ἀλλὰ τὴν πάντων ὑπεροχὴν σημαίνει. οὕτω γοῦν λέγει· \"φόβος κυρίου πάντα ὑπερέβαλεν\", καί·","english":"I will strike,\" he says, \"every horse with ecstasy and its rider with madness.\" When, then, someone carried along on the body, living in pleasure, fulfilling his desires, receives madness, then salvation comes to be. The horse is struck by God with ecstasy; it comes to be outside itself; for thereafter, being buffeted and enslaved, it no longer proceeds according to its own impulses, but stands out of them. Barteranes lived in former times, in the days of Antoninus the king of the Romans. He was at the beginning of the school of Valentinus, then transferred to the church and became a presbyter. But in the abundance of his power he will not be saved—either the one who uses the horses or the power of the many horses; for in either way it is true: \"A horse is false for salvation,\" even if it be many; for it is not said of one horse only. Often the whole cavalry is a horse. Either, then, the abundance of the power of the rider who uses the riders does not save him, or the abundance and power of the horses. Behold, the eyes of the Lord are upon those who fear him. It is equivalent to: \"The eyes of the Lord are upon the righteous.\" And again in the twelfth psalm he says this: \"Look upon me, hear me, O Lord my God.\" \"The eyes\" then \"of the Lord are upon those who fear\"—not absolutely, but \"him\"; for there is also a passive fear, which perfect love casts out from those who have the fear of God. It is one thing to fear and another to fear God; for the fear that is toward God is not passive, but signifies the preeminence over all things. Thus at any rate he says: \"The fear of the Lord surpasses all things,\" and:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":274,"ref":"p274","source":"\"οὐκ ἔστιν ὑστέρημα τ̣οῖς φοβουμένοις αὐτόν\". ἄξιοι τοῦ ἐφορᾶσθαί εἰσιν ὑπὸ θεοῦ δίκαιοι ὄντες. τοὺς ἐλπίζοντας ἐπὶ τὸ ἔλεος αὐτοῦ. θεώρει· οἱ φοβούμενοι τὸν θεὸν ἐλπίζουσιν ἐπὶ τὸ ἔλεος αὐτοῦ· ποιήσαντες γὰρ πάντα τὰ παρ' αὐτῶν ἐκδέχονται παρ' αὐτοῦ ἐλεηθῆναι, ὡς ἐλέγετο μικρῷ πρότερον· \"οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ\". καὶ οὐδεὶς δύναται ἀκαθαίρετον ἑαυτοῦ τὴν πόλιν ἢ τὴν τοῦ σώματος̣ ἢ τὴν τῆς ψυχῆς φυλάξαι, ἐὰν μὴ θεὸς συνφρουρῇ. \"τοὺς ἐλπίζοντας ἐπὶ τὸ ἔλεος αὐτοῦ\"· φοβουμε´̣νους αὐτὸν ἐλεᾳ῀̣. ῥύσασθαι ἐκ θανάτου τὰς ψυχὰς αὐτῶν. διὰ τοῦτο \"οἱ ὀφθαλμοὶ\" αὐτοῦ \"ἐπὶ τοὺς φοβουμένους αὐτὸν\" καὶ\n\n\"τοὺς ἐλπίζοντας ἐπὶ τὸ ἔλεος αὐτοῦ\", ἵνα ῥύσηται \"ἐκ θανάτου τὰς ψυχὰς αὐτῶν\". θάνατον ἐνταῦθα οὐ τὸν κοινὸν ἐκλαμβάνομεν ὃν ἀποθνῄσκουσιν εὐσεβεῖς καὶ ἀσεβεῖς καὶ δίκαιοι καὶ ἄδικοι, ἀλλὰ θάνατος ψυχῆς ἐστιν ὁ κατασπῶν τὴν ψυχὴν ἀπὸ τῆς μακαρίας ζωῆς. ἀπὸ τούτου τοῦ θανάτου τρεπόμεθα ἀπέχεσθαι, περὶ τούτου λέγεται· \"ψυχὴ ἡ ἁμαρτάνουσα αὕτη ἀποθανεῖται\". καὶ ἔτι· \"ἡ ἁμαρτία ἀποτελεσθεῖσα ἀποκύει θάνατον\". καὶ ἐπεὶ ἁμαρτίαις ἕπεται ὁ θάνατος οὗτος, ὁ ἄφεσιν ἁμαρτιῶν διδοὺς θεὸς ρ῾̣ύσεται ἐκ τοῦ ἀκολουθοῦντος θανάτου τοὺς προκατεσχημένους. καὶ διαθρέψαι αὐτοὺς ἐν λιμῷ. τοὺς φοβουμέν̣ου̣ς αὐτὸν καὶ ἐλπ̣ίζοντας ἐπὶ τὸ ἔλεος αὐτοῦ. ὥσπερ ἐκ θανάτου ῥύεται τὰς ψυχάς, οὕτω καὶ διατρέφει αὐτοὺς ἐν λιμῳ῀̣. γέγονεν γοῦν καὶ ἐπὶ ἱστορίας πολλάκις τὸ τοιοῦτο.","english":"There is no lack for those who fear him.\" Those who are righteous are worthy to be watched over by God—those who hope in his mercy. Consider: those who fear God hope in his mercy; for having done all that lies in their power, they await being shown mercy by him, as was said a little earlier: \"It is not of him who wills nor of him who runs, but of God who shows mercy.\" And no one can keep his own city—whether of the body or of the soul—unplundered, unless God guards it. \"Those who hope in his mercy\": he shows mercy to those who fear him, to rescue their souls from death. For this reason \"his eyes are upon those who fear him\" and \"those who hope in his mercy,\" that he may rescue \"their souls from death.\" By death here we do not understand the common death which the pious and the impious, the just and the unjust alike die, but the death of the soul is that which drags the soul down from the blessed life. From this death we are told to turn away and keep our distance; concerning this it is said: \"The soul that sins, it shall die.\" And again: \"Sin, when it is completed, gives birth to death.\" And since this death follows upon sins, God, who grants forgiveness of sins, will rescue from the death that follows those who were previously held fast. And to nourish them in famine—those who fear him and hope in his mercy. Just as he rescues their souls from death, so also he nourishes them in famine. Indeed, such a thing has often happened even in the historical record.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":275,"ref":"p275","source":"τὸν Ἑβραίων οὖν λαὸν ἐπὶ πολυχρόνιον πορείαν διέθρεψεν ἐν τῇ ἐρήμῳ ὀρέγων τὸ μάννα καθ' ἡμέραν αὐτὸ παρέχων. καὶ ἐπὶ τῶν κ̣αθέκαστα τοῦτο εὑρήσεις· οἷον ὁ Ἠλίας ἐτράφη ὑπὸ τῆς χήρας καὶ ὑπὸ τοῦ δειχθέντος αὐτῷ ἀγγέλου διὰ τοῦ ἄρτου καὶ τοῦ κανψάκου τοῦ ὕδατος. καὶ ἔτι τῆς Ἰεζάβελ διωκούσης τὸν Ἠλίαν καὶ πάντας τ̣οὺς προφήτας κυρίου, Ἀβδιοὺ δὲ τ ὁ υ ἀρχιστράτηγος τοῦ βασιλέως τοῦ Ἀχαὰ ἀνὰ πεντήκοντα ἄνδρας ἐν δύο σπηλαίοις διέτρεφεν̣ θεοῦ εἰς τοῦτο αὐτὸν παρασκευάσαντος. ἀμέλει γοῦν τοῦτο πρὸς τὸν Ἠλίαν εἶπεν ὅτε ἐν̣έτυχεν αὐτῷ· \"καὶ ὁ δοῦλός σου φοβούμενος τὸν κύριον\". ὁ δὲ φοβούμενος τὸν κύριον διὰ τὸν κύριον ἔθρεψεν ἐκείνους. εἰ ἔχει οὖν ἀναγωγάς–ταῦτα ἄλλα κατὰ τὴν ἱστορίαν γεγένηται–, πάλιν τοὺς φοβουμένους τὸν φόβον αὐτοῦ καὶ ἐλπίζοντας ἐπὶ τὸ ἔλεος αὐτοῦ διατρέφει παρέχων αὐτοῖς τὸν ἄρτον τῆς ζωῆς, τὸν οὐραν̣όθεν κατ̣αβαίνοντα, τὰς σάρκας αὐτοῦ τυγχανούσας \"βρῶσις ἀληθινή\". σωτὴρ πάντων ὑπάρχων κ̣ρατεῖ αὐτούς̣. οὐ καθ' ἓν σημαινόμενον τοῦτο ποιεῖ, ἀλλὰ πρὸς τὰ ὑποκείμενα· σῴζει ἐν πολέμοις ἔξω πολεμίων καθιστὰς καὶ οὐκ ἐπιτρέπων αἰχμαλωσίᾳ ὑποπεσεῖν, σῴζει τοὺς κακῶς ἔχοντας, σῴζει καὶ ὡς κυβερνήτης ὅταν χειμαζώμεθα ἐν τῷ πελάγει τῆς θαλάττης τοῦ βίου. ἐπερ· δίδωσιν ἑκάστῳ ἔχειν πηγήν; –ἐν ᾧ ἐστιν \"πηγὴ εἰς ζωὴν αἰώνιον\", οὗτος ἐν ἀνύδρῳ γενόμενος διατρέφεται. καί· \"διάνοιξον τοὺς ὀφθαλμούς σου καὶ ἐνπλήσθητι ἄρτων\". ὁ διανοίξας τὰ ὄμματα τῆς ψυχῆς καὶ πληρωθεὶς θείων λόγων ἄρτων τρόπῳ μασω̣μένων οὐ λιμοκτονεῖται· \"οὐ λιμοκτονήσει\" γὰρ \"κύριος ψυχὴν δικαίου\".","english":"He fed the people of the Hebrews for a long journey in the wilderness, stretching out manna and providing it each day. And you will find this in individual cases as well: for example, Elijah was fed by the widow and by the angel shown to him through the bread and the jar of water. And further, when Jezebel was persecuting Elijah and all the prophets of the Lord, Obadiah the chief commander of King Ahab fed fifty men in two caves, God having prepared him for this. Indeed, he said this to Elijah when he met him: \"And your servant fears the Lord.\" And the one who fears the Lord fed them for the Lord's sake. If, then, these things have spiritual meanings—for these other things happened according to the history—again he feeds those who fear his fear and hope in his mercy, providing them the bread of life, which comes down from heaven, his flesh being \"true food.\" Being the Savior of all, he holds them fast. He does this not in one single sense, but according to the circumstances: he saves in wars, setting them outside their enemies and not permitting them to fall into captivity; he saves those who are ill; he saves also as a pilot when we are storm-tossed on the open sea of the life of this world. Does he grant each one to have a spring?—In him who has \"a spring unto eternal life,\" this one, when he comes to be in a waterless place, is fed. And: \"Open your eyes and be filled with bread.\" The one who has opened the eyes of his soul and been filled with divine words, chewed in the manner of bread, does not starve; for \"the Lord will not let the soul of the righteous starve.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":276,"ref":"p276","source":"ὅστις ἐν ἐπιθυμίᾳ ἄρτων ἐστὶν μὴ ἀνοίγων τοὺς ὀφθαλμοὺς αὐτοῦ ἐν τοῖς ἄρτοις τοῖς ἑαυτοῦ, ἐν λιμῷ διάγει· ἔχει γὰρ ἐν ἑαυτῇ π̣αρὰ θεοῦ ἡ ψυχὴ φαγήματα πολλά. ἡ ψυχὴ ἡμῶν ὑπομένει τῷ κυρίῳ. τοῦτο λέγει· ἐπεὶ ταῦτα ἔγνωμεν ὅτι εἰσὶν οἱ ὀφθαλμοὶ τοῦ κυρίου ἐφορῶντες τοὺς φοβουμένους αὐτόν–κἄν ποτε γεγόνασιν ἐν θανάτῳ, ἐρύσατο α̣ὐτούς, κἄν ποτε δὲ γεγόνασιν ἐν λιμῷ, ἔθρεψεν αὐτούς, κἄν ποτε δὲ γενώμεθα ἔν τινι ὑστερήματι, ὑπομ̣ένομεν ἐγνωκότες ὅτι καὶ ἡμεῖς τούτων ἀπολαύσομεν· καὶ ἡ ἡμῶν ψυχὴ ἐὰν γένηται ἐν θανάτῳ, ῥυσθήσεται. ὅτι βοηθὸς καὶ ὑπερασπιστὴς ἡμῶν ἐστιν. θεωρεῖς ὅτι εἰς πληθυντικὸν λοιπὸν ἐγίνετο ἀριθμόν· \"ἐξ οὐρανοῦ ἐπέβλεψεν ὁ κύριος, εἶδεν πάντας τοὺς υἱοὺς τῶν ἀνθρώπων\". ἐάν ποτε λέγητα̣ί τινα διάφωνα καὶ ἐναντία, σκόπει εἰ περὶ ἑνὸς λέγηται ταῦτα· τότε γὰρ ἐναντίωμα γίνεται. ἐὰν δὲ λέγηται περὶ ε᾿̣κκλησίας ἢ πόλεως ἢ οἴκου, οὔκ εἰσιν ἐναντία· τὰ μὲν γὰρ περὶ τῶνδε, τὰ δὲ περὶ τῶνδε λέγεται. καὶ τοῦτο δὲ ὀφείλεις εἰδέναι, ὅτι οἱ ἅγιοι οὐ περὶ ἑαυ τῶν μόνων ἀναπέμπουσιν τὰς εὐχὰς καὶ τὰς εὐχαριστίας, ἀλλὰ περὶ πάντων ὧν ἡγοῦνται. οὐ ταὐτόν ἐστιν πρὸς ἕνα τι λέγεσθαι ὃ δεῖ ἡρμόσθαι ἑνί, καὶ πλήθει οἷον λαῷ ἢ ἔθνει ἢ πόλει. ἀδύνατόν ἐστιν τὸν αὐτὸν ἅμα ἀγαθὸν καὶ κακὸν εἶναι καὶ σώφρονα καὶ ἀκόλαστον. γράφει δὲ Κορινθίοις ὁ ἀπόστολος ὡς πλουτήσασιν \"ἐν παντὶ λόγῳ καὶ πά183 σῃ γνώσει\". οὐ λέγει πάλιν· \"ἀκούεται ἐν ὑμῖν πορνεία\"; 183","english":"Whoever is in desire for breads but does not open his eyes to his own breads lives in famine; for the soul has in itself many foods from God. Our soul waits for the Lord. He says this: since we have known that the eyes of the Lord are upon those who fear him—and even if at some time they have been in death, he rescued them, and even if at some time they have been in famine, he fed them, and even if at some time we come to be in some need, we wait, knowing that we too shall enjoy these things; and our soul, if it comes to be in death, shall be rescued. For he is our helper and protector. Do you see that he has now come to the plural number: \"From heaven the Lord looked down, he saw all the sons of men\"? If at some time certain things are said that are discordant and contrary, consider whether these things are said about one person; for then a contradiction arises. But if they are said about a church or a city or a household, they are not contrary; for some things are said about these, and others about those. And you ought to know this too, that the saints send up their prayers and thanksgivings not only about themselves, but about all those whom they lead. It is not the same thing for something to be said to one person, which must be fitted to one, and to a multitude, such as a people or a nation or a city. It is impossible for the same person to be at once good and evil, and temperate and intemperate. And the apostle writes to the Corinthians as to those who have become rich \"in every word and all knowledge.\" Does he not say again: \"Fornication is heard of among you\"?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":277,"ref":"p277","source":"εἰ πρὸς ἕνα ἔλεγεν ταῦτα, διάφωνα ἦν. ἐπειδὴ δὲ ὅλη ἡ ἐκκλησία ταῦτα ἐπιστέλλεται, εἰσὶν δὲ ἐν τοῖς ἀθροίσμασιν καὶ τοιοῦτοι καὶ τοιοῦτοι, λέγει πάντα, ἵνα ἕκαστος πρὸς ἑαυτὸν τὸ βοήθημα λάβῃ. οὕτω γοῦν αἰτιᾶται αὐτοὺς καὶ περὶ τὴν ἀνάστασιν σφαλλομένους καὶ περὶ τῶν χαρισμάτων καὶ περὶ εἰδωλόθυτα κεχηνότας. πῶς οὖν οὗτοι \"παντὶ λόγῳ καὶ γνώσει\" πεπλουτηκότες εἰσίν; ἄλλοι εἰσὶν περὶ ὧν ἔλεγεν. οὕτω καὶ ὁ ἅγιος οὐ περὶ ἑαυτοῦ μόνου λέγει–διδάσ̣καλος γὰρ ἦν–, ἀλλὰ περὶ πάντων τῶν ὑφ' αὐτὸν καὶ θάνατον ἔχοντας καὶ λιμῷ π̣εριπεσόντας ἐπεὶ ἠμέλησαν ἑαυτῶν τῆς ἑαυτῶν γῆς. οὐ περὶ πάντων πάντα λέγει, ἀλλὰ πάντα περὶ ἄλλων λέγει, ἕκαστα ἑκάστοις ἐφαρμόζει. ἐπεὶ \"βοηθὸς καὶ ὑπερασπιστὴς ἡμῶν ἐστιν\", διὰ τοῦτο \"ἡ ψυχὴ ἡμῶν ὑπομένει\" αὐτῷ. οἴδαμεν δὲ ὅτι, κἂν προθώμεθά τι τῶν ἀγαθῶν, κἂν θελήσωμεν δραμεῖν̣. ἐπὶ τὰ καλὰ καὶ θελήσωμεν αὐτὰ εἰς πέρας ἀγαγεῖν, εἰ μὴ αὐτὸς συνεργήσῃ καὶ ἐλεήσῃ, οὐ δυνάμεθα ταῦτα κατορθῶσαι. βοηθός ἐστιν ὀρέγων τὰ ὧν ἐπιδεεῖς ἐσμεν, ὑπερασπιστής ἐστιν τὴν ἀσπίδα τὴν ἑαυτοῦ προβάλλων ἵνα οἱ ἀντίδικοι μὴ δύνωνται ἡμᾶς τρῶσαι. ὅτι ἐν αὐτῷ εὐφρανθήσεται ἡ καρδία ἡμῶν. ἄλλοι ἐν ἰσχύι εὐφραίνονται, ἐπὶ ἀρχῇ, ἐπὶ ἀξιώματι, ἐπὶ ἐπαίνοις, ἡμῶν δὲ α̣ἴτιον τῆς εὐφροσύνης αὐτός ἐστιν ὁ βοηθὸς καὶ ὑπερασπιστής. καὶ ἐν τῷ ὀνόματι τῷ ἁγίῳ αὐτοῦ ἠλπίσαμεν. τῷ ἐπικληθέντι ἐφ' ἡμᾶς ἡμεῖς ἠλπίσαμεν. καὶ ἐπειδὴ δοκεῖ κατὰ τὸ ἄλλο τάγ̣μα εἶναι–τοὺς φοβουμένους τὸν κύριον οὐ λέγω εἶναι καὶ ἐν θανάτῳ–, σκόπει· ἠλπίσαμεν ἐπὶ παρόντι.","english":"If he were saying these things to one person, it would be inconsistent. But since these things are addressed to the whole church, and in the assemblies there are both this kind and that kind, he says everything so that each one may take the help for himself. In this way, then, he reproaches them both for erring concerning the resurrection and concerning the gifts and for gaping after things sacrificed to idols. How then are these people \"rich in every word and knowledge\"? There are others about whom he was speaking. So too the saint does not speak about himself alone—for he was a teacher—but about all those under him, both those who have death and those who have fallen into famine because they neglected their own land. He does not say all things about all people, but he says all things about others, applying each thing to each. Since \"he is our helper and protector,\" for this reason \"our soul waits\" for him. And we know that, even if we set before ourselves something of the good things, even if we wish to run and wish to bring them to completion, unless he himself cooperates and has mercy, we cannot accomplish them. He is a helper, extending the things of which we are in need; he is a protector, throwing forward his own shield so that adversaries cannot wound us. For in him our heart will be glad. Others are glad in strength, in rule, in rank, in praises, but the cause of our gladness is he himself, the helper and protector. And in his holy name we have hoped. We have hoped in the name invoked upon us. And since he seems to be of another order—I do not say that those who fear the Lord are also in death—consider: we have hoped in the present.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":278,"ref":"p278","source":"ο̣ὐδεὶς δὲ ἐπὶ παροῦσιν ἐλπίζει, ἀλλ' ἐπὶ μέλλουσιν καὶ προσδοκωμένοις· \"ἐλπὶς\" γὰρ \"βλεπομένη οὐκ ἔστιν ἐλπίς\". κἄν ποτε ἐν εὐχῆς τρόπῳ λέγουσιν· \"ἁγιασθήτω τὸ ὄνομά σου\", οὐ του῀̣το λέγουσιν οὐκ ὂν̣ ἅγιον ἁγιασθήτω, ἀλλὰ ἀποδειχθήτω, ἅγιον φανήτω. τότε δὲ ἅγιον φαίνεται, ὅταν καὶ βοηθῇ ἡμῖν καὶ σκέπῃ ἡμᾶς. καὶ ὅτε εἰς τὸ εὐαγγέλιον ἐλέγομεν, πολλὰς διανοίας εἰς τοῦτο ἐλ̣έγομεν εἰς τό· \"ἁγιασθήτω τὸ ὄνομά σου\", καὶ τοῦτο ἐλήφθη· ἐπεὶ φοροῦμεν αὐτό, συνέργησον ἵνα μὴ βλασφημήσωμεν αὐτό, ἁγίασον αὐτό, φύλαξον αὐτὸ ἐν ἡμῖν ἅγιον· προστακτικαῖς γὰρ εἴρηται λέξεσιν. εὐκτικαῖς εἰρήκει· \"ἁγιασθείη τὸ ὄνομά σου\". καὶ ἄλλο· ἐπεὶ τὸ ὄνομά σου νῦν καταφέρουσιν καὶ εἰς ἀγάλματα καὶ εἰς δαίμονας̣ καὶ εἰς κοιλίαν–\"ὧν\" γὰρ \"ὁ θεὸς ἡ κοιλία\"–, ὅταν γνῶσις τοῖς ἀνθρώποις γένηται περὶ τῆς σῆς μεγαλειότητος ω῾̣ς̣ μ̣η̣δὲν ἄλλο θεοποιεῖν, ὅτε \"πάντα ἐν πᾶσιν\" γένῃ, ἁγιάζεται τὸ ὄνομά σου ἀποσπώμενον ἀπὸ δα̣ι̣μο´̣ν̣ω̣ν̣. γένοιτο, κύριε, τὸ ἔλεός σου ἐφ' ἡμᾶς, καθάπερ ἠλπίσαμεν ἐπὶ σέ. \"γένοιτο τὸ ἔλεός σου ἐφ' ἡμᾶς\". ἡ εὐχὴ ἀναπέμπεται οὐκ ἐκ τῶν ἤδη ἐχόντων τὸ ἔλεος· οὐ γὰρ̣ εἶπεν· \"φυλαχθείη τὸ ἔλεός σου\", ἀλλὰ \"γένοιτο, καθάπερ ἠλπίσαμεν ἐπὶ σέ\". διὰ τοῦτο ἠλπίσαμεν ἐπὶ σέ. σκόπει, ὡς \"κατὰ ἀναλογίαν τῆς πίστεως\" δ̣ι´̣δε̣ι τὰ χαρίσματα καὶ οὐ πᾶσιν πάντα δίδοται οὐδὲ τῷ αὐτῷ μέτρῳ, ἀλλὰ τῷ μέτρῳ τῆς προσλαβούσης πίστεως, οὕτω δὲ καὶ ὧδε· \"καθάπερ ἠλπίκαμεν\". εἰσὶν πάνυ τελείως ἐλπίσαντ̣ες, εἰσὶν καὶ οὐχ οὕτως, ἀλλα`̣ κ̣ατὰ προκοπήν τινα, ἄλλως κατὰ εἰσαγωγήν.","english":"But no one hopes in things present, but in things future and awaited; for \"hope that is seen is not hope.\" And if at some time they say in the manner of a prayer, \"Hallowed be your name,\" they do not say this as though it were not holy—\"let it be hallowed\"—but \"let it be shown,\" \"let it appear holy.\" For then it appears holy when he both helps us and shelters us. And when we were [commenting] on the Gospel, we said many thoughts on this point, on \"Hallowed be your name,\" and this was taken up: since we bear it, cooperate with us that we may not blaspheme it; hallow it, keep it holy in us. For these things are spoken with imperative words. He had spoken with optative words: \"May your name be hallowed.\" And another point: since they now bring down your name both to idols and to demons and to the belly—for \"their god is the belly\"—when knowledge comes to men concerning your majesty, so that they deify nothing else, when you become \"all in all,\" your name is hallowed, being torn away from demons. May it be, Lord, that your mercy be upon us, just as we hoped in you. \"May your mercy be upon us.\" The prayer is sent up not from those who already have the mercy; for he did not say, \"May your mercy be guarded,\" but \"May it be, just as we hoped in you.\" For this reason we hoped in you. Consider how \"according to the proportion of faith\" he gives the gifts, and not all things are given to all, nor by the same measure, but by the measure of the faith that receives them, and so also here: \"just as we have hoped.\" There are those who have hoped very perfectly, and there are those who have not so, but according to some progress, and others according to introduction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":279,"ref":"p279","source":"\"κατὰ ἀναλογίαν\" μὲν \"τῆς πίστεως\" ἡμῶν γένοιτο ἐφ' ἡμᾶς τὸ ἔλεός σου, κύριε· οὕτω γὰρ ἠλπίσαμεν.\n\n1 Τῷ Δαυίδ, ὁπότε ἠλλοίωσεν τὸ πρόσωπον αὐτοῦ ἐναντίον Ἀβιμέλεχ, καὶ ἀπέλυσεν αὐτόν, καὶ ἀπῆλθεν. τοῖς ἀναγνοῦσιν τὰς βασιλικὰς ἱστορίας φανερόν ἐστιν τὸ νῦν κείμενον διήγημα. ὁπηνίκα ἐδιώκετο ὑπὸ τοῦ Σαοὺλ ὁ Δαυὶδ καὶ ἤμελλεν ἁλῶναι, ἀπῆλθεν εἰς τὴν Γὲθ πρὸς τὸν βασιλέα Ἀνχούν. ἐνταῦθα δὲ Ἀβιμέλεχ ὀνομάζεται. ἡ λέξις διώνυμός ἐστιν· φέρονται γὰρ καὶ ἐν τῇ γραφῇ διωνυμίαι, ὡς ἐπὶ τοῦ γαμβροῦ Μωσέως· καὶ Ἰόθορ λέγεται καὶ Ῥαγουήλ. καὶ ὁ Θωμᾶς λέγεται καὶ Δίδυμος. καὶ πολλαί γέ εἰσιν τοιαῦται διωνυμίαι· τὸν Μαθθαῖον\n\nδοκεῖ ἐν τῷ κατὰ Λουκᾶν Λευὶν ὀνομάζειν. οὔκ ἐστιν δὲ αὐτός, ἀλλὰ ὁ κατασταθεὶς ἀντὶ τοῦ Ἰούδα ὁ Μαθθίας καὶ ο῾̣ Λ̣ε̣υ̣ὶς εἷς διώνυμοί εἰσιν. ἐν τῷ καθ' Ἑβραίους εὐαγγελίῳ τοῦτο φαίνεται. ἐγχωρεῖ οὖν καὶ τὸν τῆς Γὲθ βασιλέα καὶ Ἀνχοὺν λέγεσθαι καὶ Ἀβιμέλεχ. δυνατὸν δὲ καὶ ἑτέρως ἐπιβαλεῖν· πολλοὶ τῶν βασιλέων ὀνομάζονται κοινῷ ὀνόματι καὶ ἰδίῳ, ὡς Φαραὼ πάντες οἱ τῆς Αἰγύπτου κρατήσαντες οὕτως ὀνομάζονται. εὑρίσκονται δὲ ὀνόματα αὐτῶν Σουμαχί, Νεχαώ, ὡς τοῦ ἀξιώματος ὄνομα εἶναι τὸ Φαραώ, παρὰ Ῥωμαίοις δὲ τὸ κρυσσον. ἐνχωρεῖ οὖν καὶ τοῦτον τὸ μὲν Ἀνχοὺς τοῦ ἀξιώματος ἔχειν ὄνομα, τὸ δὲ Ἀβιμέλεχ κύριον αὐτοῦ ὄνομα. ὅπως δὲ ἐὰν ἔχῃ, οὐ μάχεται ἡ διάνοια. θέλεις οὖν, τὸ μὲν ἀξιώματός ἐστιν ὄνομα, τὸ δὲ κύριον. τ̣οῦτο λ̣έγ̣ουσιν διαστελλόμενον οἱ γραμματικοὶ πρὸς προσηγορικόν· καὶ τὸ κύριον γὰρ διχῶς λέγεται· διαστέλλεται πρὸς προσηγορικὸν καὶ πρὸς κατάχρησιν.","english":"According to the proportion\" of our faith, let your mercy come upon us, Lord; for thus we have hoped.\n\n1 By David, when he changed his face before Abimelech, and he sent him away, and he departed. To those who have read the royal histories, the narrative now set before us is clear. When David was being pursued by Saul and was about to be captured, he went to Geth, to King Anchous. But here he is named Abimelech. The term has two names; for double names are also found in Scripture, as in the case of Moses' father-in-law: he is called both Jothor and Raguel. And Thomas is called both Thomas and Didymus. And there are indeed many such double names; Matthew\n\nhe seems in the Gospel according to Luke to name Levi. But it is not the same person, but the one appointed in place of Judas, Matthias, and Levi are one, having two names. This appears in the Gospel according to the Hebrews. It is possible, then, that the king of Geth is called both Anchous and Abimelech. But it is possible to take it in another way as well: many of the kings are named by a common name and by a proper name, as all those who ruled Egypt are called Pharaoh. Their names are found to be Sumachis, Nechao, so that Pharaoh is the name of the office, and among the Romans, Caesar. It is possible, then, that this man too has Anchous as the name of his office, and Abimelech as his proper name. But however it may be, the meaning does not conflict. Do you wish, then, that one is the name of an office and the other a proper name? This is what the grammarians distinguish in relation to an appellative; for \"proper name\" is spoken of in two ways: it is distinguished from an appellative and from catachresis.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":280,"ref":"p280","source":"λέγουσιν τὸν ἄνθρωπον, τὰ τῶν εἰδῶν καὶ γενῶν ὀνόματα κοινὴν οὐσίαν σημαίνοντα προσηγορικά, τὸ δέ, φέρε, ὅσδε ἢ ὅσδε, κύρια. λέγεται δὲ καὶ κ̣αθ' ἕτερον σημα̣ι̣νόμενον τὸ κύριον πρὸς κατάχρησιν. λέγω πολλάκις· συμφωνεῖ τὸ ἰσομετρές. ἰσομετρὲς εἶναι ποσὸν πο̣σῷ λέγεται. λέγω δὲ αὐτὸ συνᾴδειν καὶ συνφωνεῖν. τοῦτο κατάχρησίς ἐστιν· τὸ γὰρ συνᾴδειν καὶ συμφωνεῖν ἐπὶ φθόγγων καὶ λέγεται. καὶ πάλιν τοὺς ὁμοφρονοῦντας καὶ ὁμονοοῦντας λέγομεν συμφωνεῖν. κύριον μέν ἐστιν ἐπὶ τῶν τὰ αὐτὰ φρονούντων καὶ ἐννοουμένων τὸ ὁμοφρονεῖν, τὸ ὁμονοεῖν, τὸ δὲ σ̣υμφωνεῖν κατάχρησίς ἐστιν. ἐνχωρεῖ οὖν κύριον ὄνομα εἶναι οὐ τὸ διαστελλόμενον πρὸς κατάχρησιν, ἀλλὰ πρ̣ὸς προσηγορικόν, τὸ Ἀβιμέλεχ, τοῦ δὲ ἀξιώματος τὸ Ἀνχούς. ἡ ἱστορία οὖν φανερά· εἶδεν ὅτι ἐπέκειτο ὁ Σαοὺλ βασιλεὺς μετὰ στρατιωτικῆς δυνάμεως καθ' ἑνὸς ἀνθρώπου αὐτοῦ τοῦ Δαυίδ, καὶ ὡπλισμένοι κατὰ ἀνόπλου. ἔφυγεν ἐκεῖ· εἶτ', ἐπεὶ οὐκ ἀσφαλὲς ἦν εἰς ἀλλοτρίαν ἐλθεῖν πόλιν ἢ χώραν –τότε γὰρ μάλιστα ὑποψία κατασκόπων ἐγίνετο διὰ τὸ τοὺς ἀστυγείτονας ἀεὶ πρὸς ἑαυτοὺς πόλεμον ἔχειν–, προςεποιήσατο μωρὸν καὶ τὰ σίελα αὐτοῦ ῥέοντα κ̣αὶ περιήρ̣χετο τυμπανίζων τὰς θύρας τῆς πύλης, ἵνα δόξῃ δαιμονίων εἶναι. ἀμέλει γοῦν οἱ τοῦ Ἀνχοὺ διέβαλον αὐτόν. λέγει \"ἐλαττοῦμαι\", φησίν, \"ἐπιλημπτιζομένων, ὅτι ἐπίλημπτον εἰσάγετε πρὸς ἐμέ\"; καὶ ἀπέ λυσεν αὐτόν, καὶ ἀπῆλθεν. τὴν τοιαύτην οὖν κατάστασιν ἀλλοίωσιν τοῦ προσώπου ὠνόμασεν· καὶ γὰρ ἡ ἀλλοίωσις μεταβολὴν ποιότητος σημαίνει. γέγονεν οὖν μεταβολὴ ποιότητος ἑκούσιος, οὐκ ἀκού185 σιος·","english":"They call \"man\" a common noun, since the names of species and genera signify a common essence; but \"this particular one\" or \"that particular one,\" for instance, is a proper name. And \"proper\" is also used in another sense, by misuse. I say often: the isometric agrees. The isometric is said to be a quantity in relation to a quantity. I say that it is in accord and agrees. This is a misuse; for \"to be in accord\" and \"to agree\" are said of sounds. And again, we say that those who are like-minded and of one mind \"agree.\" Properly, \"to be like-minded\" and \"to be of one mind\" apply to those who think and intend the same things, but \"to agree\" is a misuse. It is possible, then, that a proper name is not what is distinguished in relation to a misuse, but in relation to a common noun—\"Abimelech,\" and of the title, \"Anchous.\" The history, then, is clear: he saw that Saul the king was set against one man, David himself, with a military force, and armed men against an unarmed man. He fled there; then, since it was not safe to go into a foreign city or country—for then especially suspicion of spies arose, because neighboring peoples were always at war with one another—he pretended to be a fool, with his saliva flowing, and went about beating on the doors of the gate, so that he might seem to be possessed by demons. At any rate, the men of Anchous slandered him. He says, \"I am diminished,\" he says, \"when they are epileptic, because you bring an epileptic to me\"? And he released him, and he departed. Such a condition, then, he called a changing of the face; for the change signifies an alteration of quality. There has come about, then, a voluntary alteration of quality, not an involuntary one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":281,"ref":"p281","source":"συμβαίνει γὰρ ἀκουσίως μεταβαλεῖν, ὡς ὅταν τις φοβηθεὶς ὠχριάσῃ ἢ κακωθεὶς ἢ ἐξ ἐνοχλοῦντός τινος δόξῃ πυρρὸς εἶναι. ἑκουσία οὖν αὕτη γέγονεν ἡ ἀλλοίωσις μέχρι σχήματος. καὶ ἐπεὶ ἀνάγεται πολλάκις ὁ Δαυίδ, ὡς ἐν τοῖς ἔνπροσθεν εἴρηται, εἰς τὸν σωτῆρα, ἀλλοίωσιν τοῦ προσώπου τοῦ σωτῆρος ἐρεῖς τὴν λῆμψιν τῆς τοῦ δούλου μορφῆς. καὶ ὧδε οὐ μεταβολὴ ἐξ μορφῆς εἰς μορφὴν γέγονεν, ἀλλὰ μορφῆς ἐπίκρυψις ἐξ ἄλλης προφανοῦς μορφῆς· ο̣ὐδὲ γὰρ ἀλλοίωσις τοῦ προσώπου τοῦ ἀτρέπτου δύναται γενέσθαι. καὶ περὶ αὐτοῦ γοῦν τοῦ σωτῆρος ε᾿̣ν ἑνὶ τῶν ψαλμῶν λέγεται· \"αὕτη ἡ ἀλλοίωσις τῆς δεξιᾶς τοῦ ὑψίστου\". δεξιὰ τοῦ πατρός, καὶ μάλιστα κατὰ τὴν τοῦ ψαλμ̣ιστοῦ ἐπίνοιαν, πολλάκις ὁ σωτὴρ εἴρηται. ἠλλοιώθη δὲ σὰρξ γενόμενος, κατάρα. ὑπέμεινεν γενέσθαι ἁμαρτία, ἵνα δικαιοσύνη θεοῦ γένωνται οἱ ἁμαρτωλοὶ ἐν αὐτῷ. ἡ ἀλλοίωσις οὖν πρόσλημψίς ἐστιν ὧδε, οὐ μεταβολή· περὶ γὰρ τὸν ἄτρεπτον μεταβολὴν οὐκ ἄν τις ζητοίη. εἰ δὲ μή γε, ὡς ἔλεγέν τις, ἀλλόκοτός ἐστιν. \"αὕτη\" οὖν \"ἡ ἀλλοίωσις τῆς δεξιᾶς τοῦ ὑψίστου\". ἡ δεξιὰ τοῦ ὑψίστου ἄτρεπτός ἐστιν. γέγονεν δὲ ἁμαρτία οὐχ ὡς ἔτυχεν, ἀλλ' ἵνα δικαιοσύνην ποιήσῃ. ἁμαρτία δὲ ποιοῦσα δικαιοσύνην οὐ μεταβολὴν ἐξ οὐχ ἁμαρτίας εἰς τὸ ἁμαρτία εἶναι· κακοὺς γὰρ ποιεῖ ἡ ἁμαρτία, ἀδικίαν ποιεῖ. αὕτη δὲ δικαιοσύνην ποιεῖ τοὺς ἔχοντας αὐτήν. ὅτε οὖν ὁ λόγος γίνεται σὰρξ καὶ μορφὴν","english":"For it happens that one changes involuntarily, as when someone turns pale from fear, or is afflicted, or from some troubling circumstance seems to be ruddy. This change, then, has been voluntary, up to the point of appearance. And since David is often referred, as has been said in what precedes, to the Savior, you will call the assumption of the form of a slave a change of the Savior's face. And here there has not been a change from one form into another, but a concealment of a form out of another manifest form; for no change of the face of the immutable one can occur. And indeed concerning the Savior himself it is said in one of the psalms: \"This is the change of the right hand of the Most High.\" The right hand of the Father—and especially according to the psalmist's conception—is often said to be the Savior. He was changed by becoming flesh, a curse. He submitted to become sin, so that sinners might become the righteousness of God in him. The change here, then, is an assumption, not a transformation; for concerning the immutable one no one would seek a transformation. Otherwise, as someone said, it is strange. \"This,\" then, \"is the change of the right hand of the Most High.\" The right hand of the Most High is immutable. And he became sin not as it happened, but in order to make righteousness. But sin that makes righteousness is not a change from not being sin into being sin; for sin makes people bad, it works injustice. But this one makes those who have it righteous. When, then, the Word becomes flesh and form","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":282,"ref":"p282","source":"λαμβάνει δούλου, ἠλλοιώθη κατὰ τὸ πρόσωπον, οὐ κατὰ μεταβολήν, ὡς ἤδη πολλάκις εἶπον, ἀλλὰ κατὰ πρόσλημψιν. καὶ τό· \"ἐθεασάμεθα αὐτόν, δόξαν ὡς μονογενοῦς παρὰ πατρός\", τὴν κατὰ φύσιν αὐτοῦ δόξαν σημαίνει. ἔσχεν οὖν πρὸς δόξαν ἁρμόζουσαν τῷ συνθέτῳ γενομένῳ αὐτῷ σαρκί. \"αὕτη ἡ ἀλλοίωσις τῆς δεξιᾶς τοῦ ὑψίστου\". οὐχ ἵνα ἀλλοίωσιν ὧδε λέγωμεν ἣν αὐτὸς ἀνεδέξατο ὅτε ἐλέγομεν ὅτι προσλήμψει τῆς τοῦ δούλου μορφῆς ἠλλοιω´̣θη, ἀλλ' η \"αὕτη ἡ ἀλλοίωσις\" ἣν αὐτὸς ἀλλοιοῖ· αὐτὸς γὰρ τὴν ὀργὴν περιγράφει, τοὺς οἰκτιρμοὺς ποιεῖ ἐνεργῆσαι. δοξάσαι καὶ α̣ἰνέσαι ἐάσας ὀλίγον λέγει· \"ὅτι μνησθήσομαι ἀπὸ τῆς ἀρχῆς τῶν θαυμασίων σου\". \"καὶ εἶπα Νῦν ἠρξάμην\". εἶπον τα`̣ σκυθρωπὰ πάντα, ὅτι ταραχθεὶς οὐκ ἐλάλησα, ὅτι οἱ φύλακες περὶ ἐμὲ γεγόνασιν, ἀλλὰ λοιπόν· \"νῦν ἠρξάμην\". ἄλλα νῦν διηγήσομαι τὰ μετ' ἐκεῖνα, τὰ διαδεχόμενα τὰ σκυθρωπά. \"αὕτη ἡ ἀλλοίωσις τῆς δεξιᾶς τοῦ ὑψίστου\". λοιπὸν λέγει· \"τίς θεὸς ὡς ὁ θεὸς ἡμῶν μέγας\"; \"ἐγνώρισας ἐν τοῖς λαοῖς σου τὴν δύναμίν σου\". ἰδοὺ αὕτη ἐστὶν ἡ ἀλλοίωσις. τότε οὖν ἠλλοίωσεν τὸ πρόσωπον̣ αὐτοῦ. τὸν βασιλέα τῆς Γὲθ ἀλληγορικώτερον δύνῃ λαβεῖν τὸν ἄρχοντα τοῦ κόσμου τούτου διάβολον. χώρα οὖν̣ τῶν ἀλλοφύλων ὁ καθ' ἡμᾶς ἐστιν τόπος. καὶ ὥσπερ ὅταν Αἴγυπτος λέγηται ὁ ἐπὶ γῆν τόπος, Φαρα̣ω`̣τ̣ ὁ κρατῶν καὶ τυραννῶν λέγεται, καὶ ὅταν Βαβυλών, λέγεται Ναβουχοδονοσσόρ, καὶ ὅταν Ἀσσυ ρία, Ἀσσύριος, οὕτω τῆς Γὲθ ἀπὸ τῆς λεγομένης ἐπὶ τοῦ περὶ γῆν τόπου τοῦτον βασιλέα αὐτῆς πάλιν πονηράν τινα δύναμιν ἐκλημπτέον.","english":"he took the form of a slave, he was changed in his countenance, not by a change, as I have often said already, but by an assumption. And the phrase \"We beheld him, glory as of the only-begotten from the Father\" signifies his glory according to nature. He had, then, a glory suited to the composite being he became with flesh. \"This is the change of the right hand of the Most High.\" Not that we here call a change the one he himself underwent when we said that by assumption of the form of a slave he was changed, but \"this is the change\" which he himself brings about; for he himself cancels wrath, he makes compassions active. Having left off for a little to glorify and praise, he says: \"For I will remember from the beginning your wonders.\" \"And I said, Now I have begun.\" I spoke of all the gloomy things, that being troubled I did not speak, that the guards have come to be around me, but henceforth: \"Now I have begun.\" Other things I will now recount, the things after those, the things succeeding the gloomy things. \"This is the change of the right hand of the Most High.\" Henceforth he says: \"Who is a great god as our God?\" \"You made known among your peoples your power.\" Behold, this is the change. Then, therefore, he changed his countenance. The king of Geth you may take more allegorically as the ruler of this world, the devil. The region, then, of the foreigners is the place that is ours. And just as when Egypt is named, the place upon the earth, Pharaoh is named as the one ruling and tyrannizing, and when Babylon, Nebuchadnezzar is named, and when Assyria, the Assyrian, so from Geth, from the place so called upon the earth, we must again take this king of it as some evil power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":283,"ref":"p283","source":"\"ἠλλοίωσεν\" οὖν \"τὸ πρόσωπον ἑαυτοῦ\" \"μορφὴν δούλου λαβών\"· οὕτω γὰρ ἔδοξεν ἐκεῖνος κρατεῖν αὐτοῦ, ὡς καὶ θάνατον μηχανηθῆναι κατ' αὐτοῦ. ἐγεύσατο \"χάριτι θεοῦ ὑπὲρ παντὸς θανάτου\". καὶ σημεῖον τῆς ἀλλοιώσεως τούτου· \"ἀπέλυσεν αὐτόν\". οὐ δεδύνηται αὐτὸν κατασχεῖν. καὶ λέγω τὸ παράδοξον· εἰ τὴν ἐλάττωσιν αὐτοῦ κατασχεῖν οὐ δεδύνηται, τί ἂν εἴποιεν περὶ τῆς θεότητος; ὅθεν ὑμεῖς δὲ οἱ λέγοντες τὸν λόγον ἐσταυρῶσθαι, τὸν κύριον τῆς δόξης; \"ἀπέλυσεν\" οὖν \"αὐτόν, καὶ ἀπῆλθεν\". ἀπῆλθεν ἀπ' αὐτοῦ· οὐδὲ γὰρ ἕνεκα τοῦ ἐκεῖ διατρίβειν γέγονεν ἐκεῖ, ἀλλ' ἵνα οἰκονομίαν ἐκτελέσας ἀναχωρήσῃ καὶ συναποσπάσῃ πολλοὺς ἐκεῖθεν. γέγονεν οὖν καὶ ἐν τῷ ᾅδῃ καὶ ἀνήγαγεν ἐκεῖθεν πολλὰς ψυχὰς δικαίων. ὅταν δε`̣ σώματα ἀκούῃς, μὴ πάντως τὰ σκηνώματα σκόπει· τοῦτο γὰρ πολλοὶ νομίζουσιν. καὶ οὐκ ἀπεμφαίνει εἰπεῖν πρὸς ταῖς ἄλλαις θεοσημείαις καὶ τοῦτο τὸ παράδοξον γεγονέναι· ἀλλ' ὅρα, μὴ μάχεται ὅλῳ τῷ εἱρμῷ τῆς οἰκονομίας. τοῦτο γίγνωσκε, ὅτι εἰ ἐπέγνωσαν τοὺς ἑαυτῶν οἱ ἄνθρωποι, δύσκολον εἰ ἔμειναν ἐν τῇ ἀπιστίᾳ. καὶ ἄλλο δέ· ὁ Πέτρος ἐν ταῖς πράξεσιν τῶν ἀποστόλων περὶ τοῦ Δαυὶδ λέγει ὅτι· \"καὶ τὸ μνῆμα ἔστιν αὐτοῦ ἕως ἄρτι\". θεω̣ρητέον· εἰ ὅλως ἠγείρετό τις, ὁ Δαυὶδ ἠγείρετο. τὰς ψυχὰς οὖν τὰς μετενεχθείσας ἐκ τῆς γῆς \"σώματα ἁγίων\" λέγομ̣εν. οὕτω δὲ λε´̣γ̣ο̣μεν, ὡς λέγομεν σῶμα Χριστοῦ ὅλην τὴν ἐκκλησίαν. καὶ ἐν τῇ ἀναστάσει λέγεται· \"ἕκαστος ἐν τῷ ἰδίῳ τάγματι\". τ̣ὰ ἴδια̣ δὲ τάγματα τῶν ἐκ νεκρῶν ἐγειρομένων οὐκ ἀπ' ἄλλου τινὸς χαρακτηρίζεται ἢ προκοπῇ ψυχῶν.","english":"He therefore \"changed his own countenance,\" \"having taken the form of a slave\"; for that one seemed so to hold him fast, that he even contrived death against him. He \"tasted by the grace of God death for every man.\" And the sign of his change was this: \"he released him.\" He was not able to hold him fast. And I say the paradoxical thing: if he was not able to hold fast his diminishment, what would they say concerning the divinity? Whence you also who say that the Word was crucified—the Lord of glory? He therefore \"released him, and he departed.\" He departed from him; for he did not come there for the sake of dwelling there, but in order that, having accomplished the dispensation, he might withdraw and draw many away from there with him. He was therefore also in Hades and brought up from there many souls of the righteous. But when you hear \"bodies,\" do not by all means look at the tabernacles; for many suppose this. And it is not incongruous to say that, in addition to the other divine signs, this paradox also happened; but see whether it conflicts with the whole sequence of the dispensation. Know this, that if men had recognized their own, it would be difficult for them to have remained in unbelief. And another point: Peter in the Acts of the Apostles says concerning David that \"and his tomb is with us until now.\" One must consider: if anyone at all was raised, David was raised. The souls therefore that were transferred from the earth we call \"bodies of saints.\" And we say it thus, as we call the whole church the body of Christ. And in the resurrection it is said: \"each in his own order.\" But the own orders of those raised from the dead are characterized by nothing other than the progress of souls.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":284,"ref":"p284","source":"οἱ τὴν αὐτὴν ἔχοντες ἀρετὴν καὶ πίστιν καὶ εὐσέβειαν εἰς ἓν τάγμα συντάττονται. \"ἀπαρχὴ\" οὖν \"Χριστός, ἔπειτα οἱ τοῦ Χριστοῦ, ἕκαστος ἐν τῷ ἰδίῳ τάγματι\". οἱ τοῦ Χριστοῦ εἰσιν οἱ τάγματα διάφορα ἔχοντες. καὶ ἵνα ἐξ ἄλλου λάβωμεν, ὡς ἐπὶ τῆς γῆς τῆς δεξαμένης τὸν σπόρον, ὃν ἑκατόν, ἑξήκοντα, τριάκοντα καρποφοροῦσιν, γίνονται διάφορα τάγματα· μὴ γὰρ εἷς ἐστιν ἢ μία καρδία φέρουσα ἑκατὸν καὶ ἑξήκοντα καὶ τριάκοντα. ἀμέλει γοῦν οἱ ἐξηγηταὶ ἡμῶν τοῦτο λέγουσιν ὅτι οἱ τὴν παρθενίαν τὰ ἑκατόν, οἱ τὸν γάμον μετερχόμενοι τὸν θεῖον τὰ τριάκοντα. εἰς τὴν ἐλάττωσιν καὶ ἀνισότητα τῶν ἀριθμῶν ἐσκόπησαν, οὐκ εἰς τὴν φύσιν τῶν ἀριθμῶν. τέλειοι καρποφοροῦσίν τινες. οὗτοι δὲ τῷ ἑκατὸν ἀριθμῷ σημαίνονται. καὶ ἐν τῇ ἐπαγγελίᾳ γοῦν λέγει· \"ἔσται ὁ νέος ἑκατὸν ἐτῶν\".\n\nκαὶ ὁ Ἀβραὰμ ἑκατοντούτης γενόμενος πατὴρ ἐχρημάτισεν ἐξ ἐπαγγελίας. καὶ ὅλως ὁ ἀριθμὸς κάλλιστός ἐστιν· δεκάκις γὰρ πολυπλασιαζόμενος ὁ δέκα τὸν ἑκατὸν ποιεῖ. ἐλέγομεν δὲ ὅτι ὁ δέκα ἀριθμὸς πανδεχής ἐστιν· πάντας περιέχει τοὺς ἀριθμούς. πάλιν ὁ ἑξήκοντα οἰκειότητα δοκεῖ ἔχειν πρὸς τὸν κόσμον· ἐν̣ ἓξ ἡμ̣έραις γὰρ γέγονεν. ὅσοι οὖν γίνονται κοσμοπολῖται καὶ ὑπερβαίνουσιν τοῦτον κ̣αὶ τὸν ὑπὸ τούτου δηλούμενον κληρονομοῦσιν–τέλειος δὲ ἐλέχθη ὁ ἓξ α᾿̣ριθ μός–, οὗτοι ἄλλο τάγμα εἰσίν. τάχα δὲ οἱ προφητικοὶ ἔχοντες ἐφ' οἷς δυσὶν ἔχουσιν, καὶ τὸ ἅγιον πνεῦμα πλεονάζον ἐν αὐτοῖς, οὗτοί εἰσιν οἱ τριάκοντα. ὁ δὲ τριάκοντα συγγένειαν ἔχει πρὸς τὴν προσκυνητὴν τριάδα.","english":"Those who have the same virtue and faith and piety are arranged into one rank. \"Christ\" therefore is \"the firstfruits, then those who are Christ's, each in his own rank.\" Those who are Christ's are those who have different ranks. And so that we may take it from another example, as in the case of the earth that received the seed, which bear fruit a hundred, sixty, thirty, different ranks come to be; for there is not one heart, or a single heart, bearing a hundred and sixty and thirty. At any rate, our interpreters say this: that those who pursue virginity bear the hundred, those who enter into divine marriage the thirty. They looked to the diminution and inequality of the numbers, not to the nature of the numbers. Some bear fruit as perfect. These are signified by the number a hundred. And indeed in the promise he says: \"The new man shall be a hundred years old.\"\n\nAnd Abraham, having become a hundred years old, was made a father by promise. And in general the number is most beautiful; for ten multiplied tenfold makes a hundred. And we were saying that the number ten is all-receptive; it contains all numbers. Again, sixty seems to have a kinship with the world; for it came to be in six days. Therefore as many as become citizens of the world and surpass this and inherit what is signified by it—and six was called a perfect number—these are another rank. Perhaps those who have the prophetic gifts, in that they have two, and the Holy Spirit abounding in them, these are the thirty. And the thirty has a kinship with the Trinity that is to be worshiped.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":285,"ref":"p285","source":"ἢ τάχα ἐπεὶ τριακοντούτης γενόμενος ὁ σωτὴρ ἤρξατο τῆς πολιτείας τῆς ἀρίστης καὶ τῆς εὐαγγελικῆς αὐτοῦ λ̣αλιᾶς, οἱ ἄρτι προσεληλυθότες αὐτῷ τὸν τριάκοντα καρποφοροῦσιν. ἄκουε· αἱ ἀρεταὶ ἀντακολουθοῦσιν ὡς τὸν μίαν̣ ἔχοντα πάσας ἔχειν. ἐπὶ τοῦ ἄγαν τελείου τοῦτο λαμβάνομεν. ὅταν δέ τις ᾖν ἐν τῷ προκόπτειν, ἔχει μίαν̣ ἐνίοτε ἐπικρατεστέραν τὴν ἀφ' ἧς ἤρξατο ἢ περὶ ἧς ἐσπούδασεν, ὡς ἔχει καὶ ἐπὶ τῶν τεχνῶν· ὁρᾷς πολλάκις γραμματικὸν καὶ μουσικὸν καὶ ἰατρόν, καὶ ἔχει ἐπικρατεστέραν μίαν εἰς ἣν ἔχει ὅλην τὴν ῥοπήν. τοῦτο δὲ ἐκ τῶν μακαρισμῶν παιδευόμεθα· μὴ γὰρ ὁ πτωχὸς τῷ πνεύματι οὐκ ἔχει τὰς ἄλλας ἀρετάς; ὁ πτωχὸς τῷ πνεύματι καὶ συνπαθής ἐστιν· καὶ διὰ τοῦτο πενθεῖ· εἰ γὰρ ἦν ἀσυνπαθής, οὐκ ἦν πτωχὸς τῷ πνεύματι. ἔχει πραότητα· εἰ γὰρ ὀργίλος ἦν, οὐκ ἠδύνατο μακαρίζεσθαι. ἔχει δικαιοσύνην. περὶ τοῦ οὖν πλειστοδυναμοῦντος καὶ τῆς ἐπικρατεςτέρας ἕξεως θαυμάζονται οἱ παρονομαζόμενοι. ἐπερ· πολλούς, λε´̣γ̣ε̣ι̣, ἐθεώρησαν ἐν τῇ ἁγίᾳ πόλει; οὐκ ἦν δὲ ἁγία ἡ Ἰερουσαλὴμ \"ἡ ἀποκτείνασα τοὺς προφήτας\", ἣν κατέλειψεν ὁ σωτὴρ λέγων· \"ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν\". τοῖς ἐπὶ γῆς περιπατοῦσιν καὶ ἔχουσιν ἐν οὐρανοῖς τὸ πολίτευμα ὤφθησαν ἐν τῇ ἁγίᾳ πόλει, τῇ τοῦ θεοῦ ζῶντος πόλει. ἐπερ· τὸ \"ὤφθησαν\"; –αἱ παχύτεραι αὗται αἰσθήσεις παχέων ἀντιλαμβάνονται. ἔχει ὁ τριάκοντα τρεῖς τρεῖς, ἕνδεκα καὶ τριάκοντα τρεῖς. δεκαπέντε γίνονται. πολλάκις δὲ ὁ δεκαπέντε ἀριθμ̣ὸς ἐλέχθη ἀνάγεσθαι εἰς τὰς δύο διαθήκας· διδόασιν γὰρ τοῖς ἑπτὰ καὶ τοῖς ὀκτώ·","english":"Or perhaps, since the Savior, having become thirty years old, began the best way of life and his evangelical speech, those who have only just come to him bear fruit thirtyfold. Listen: the virtues follow one another in sequence, so that the one who has one has all. We take this to be so in the case of the perfectly mature. But when someone is in the state of progressing, he sometimes has one virtue more dominant—the one he began with, or the one he devoted himself to—as is also the case with the arts. You often see a man who is a grammarian and a musician and a physician, and he has one more dominant, the one toward which he directs his whole inclination. We are taught this from the Beatitudes. For does not the poor in spirit have the other virtues? The poor in spirit is also compassionate; and for this reason he mourns. For if he were without compassion, he would not be poor in spirit. He has meekness; for if he were irascible, he could not be called blessed. He has righteousness. Concerning the one, then, who is most powerful and has the more dominant disposition, those who are so named are admired. Furthermore, \"many,\" he says, \"were seen in the holy city\"? But Jerusalem was not holy—\"the one that killed the prophets\"—which the Savior abandoned, saying, \"Behold, your house is left to you.\" To those who walk on earth and have their citizenship in the heavens, he appeared in the holy city, the city of the living God. Furthermore, what does \"they were seen\" mean? These coarser senses apprehend coarse things. The thirty has three threes: eleven and thirty-three. They become fifteen. And often the number fifteen has been said to be referred to the two covenants; for they give to the seven and the eight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":286,"ref":"p286","source":"εἴρηται γὰρ ἡμῖν ἐν τοῖς ἔνπροσθεν ὅτι καὶ τρίγωνός ἐστιν κ̣αι`̣ παραδοθεὶς πεντάδα ἔχει, οἰκειότητα πρὸς τὰ αἰσθητὰ ἔχει· πῶς γὰρ οὐκ ἤμελλεν ἀλλοιώσεως τοῦ προσώπου γεγενημένης; ἐπερ· ἐὰν εἴπωμεν ὅτι ἔμεινεν ἐκεῖ; –οὐκ εὐθέως. ἐν ἄλλῃ γενομένῃ ἐκεῖ ἐπιδημίᾳ. σχεδὸν ἐν ἀρχῇ τῶν βασιλειῶν ἐστιν τοῦτο, περὶ τὸ τέλος δὲ ἐκεῖνο τὸ ὅτε λοιπὸν ἐξετέλεσαν εἰς πόλεμον πρὸς τὸν Σαούλ. ἐπερ· οὐ τὸ πρῶτον ἀπελύθη καὶ ἀπῆλθεν; – μήποτε τὰς ἀναγωγὰς πρὸς λέξιν ἐξέταζε. ἐπεὶ λέγω σοι κἀγὼ τὸ περὶ τοῦ Ἀβραάμ· \"ἔσχεν δύο υἱούς, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας\". καὶ οὐκ Ἀβραὰμ ὢν ἔσχεν αὐτούς. τὸν δι̣' Ἁγὰρ Ἰσμ̣αὴλ Ἀβρὰμ ἔσχεν, Ἀβραὰμ δὲ τοῦτοἔσχεν. καὶ ἄρτι τό· \"συνστοιχεῖ τῇ νῦν Ἰερουσαλήμ\". οὐ λέγει λέγω ἀρτίως, ἵνα τὴν συνστοιχίαν λάβῃς καὶ κατὰ σύμβολον. κατὰ πολλοὺς δὲ τρόπους λέγεται ἡ συνστοιχία. αὐτίκα γοῦν καὶ ἐπὶ γραμματικῆς τὰ δασεῖα τοῖς ψιλοῖς σύνστοιχα λέγεται εἶναι, καὶ τὰ μακρὰ τοῖς βραχέσιν. παρὰ δὲ τοῖς τὰ λογικὰ σύνστοιχα λέγονται τὰ ἀντιδιῃρημένα. διαιρεῖς τὸ ζῷον εἰς λογικὸν καὶ ἄλογον, καὶ εἰς θνητὸν καὶ εἰς ἀθάνατον, καὶ ὑπόπουν καὶ ἄπουν. οὔκ ἐστιν σύνστοιχον τὸ λογικὸν καὶ τὸ θνητόν, ἀλλὰ τὸ ἄλογον. τὸ συνστοιχεῖν δὲ ὧδε παρὰ τῷ ἀποστόλῳ τὸ συμβολικὸν πρὸς τὸ προηγούμενον. ἵνα παχύτερον εἴπω· ἔνι θυσία αἰσθητὴ καὶ περιτομή, καὶ ἀμφότερα πνευματικά. οὐ δεῖ σύνστοιχον λαβεῖν τὴν περιτομὴν τὴν κατὰ σάρκα πρὸς τὴν πνευματικὴν θυσίαν, καὶ τὴν σωματικωτέραν θυσίαν οὐ πρὸς τὴν πνευματικὴν, ἀλλὰ θυσίαν. ἐπερ·","english":"For it has been said by us in what precedes that it is also threefold and, when handed down, has a five, it has an affinity toward perceptible things; for how would it not be, when a change of the face had occurred? But if we say that he remained there? — not immediately. In another visit that took place there. This is nearly at the beginning of the Kingdoms, but at the end that [saying], when they finally went out to war against Saul. But was he not released first and departed? — Perhaps examine the anagogical senses in relation to the literal text. Since I too tell you the matter concerning Abraham: \"he had two sons, one from the slave woman and one from the free woman.\" And it was not as Abraham that he had them. Ishmael through Hagar Abram had, but as Abraham he had this. And now also the phrase \"she corresponds to the present Jerusalem.\" I do not say \"now,\" so that you may grasp the correspondence also according to symbol. And the correspondence is spoken of in many ways. For instance, in grammar too, the rough breathings are said to correspond to the smooth, and the long [syllables] to the short. But among those who deal with logic, the things divided in opposition are called correspondents. You divide the animal into rational and irrational, and into mortal and immortal, and into footed and footless. The rational and the mortal are not correspondents, but the irrational [is]. And \"to correspond\" here in the apostle means the symbolic in relation to what is primary. To speak more crudely: there is a perceptible sacrifice and circumcision, and both are spiritual. One must not take circumcision according to the flesh as correspondent to the spiritual sacrifice, nor the more bodily sacrifice as [correspondent] to the spiritual, but sacrifice. But—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":287,"ref":"p287","source":"τὸ \"τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν\", καὶ πάλιν· \"ὅτι εὐθὴς\n\nὁ λόγος τοῦ κυρίου\"; –τὰ αὐτὰ πράγματα ὅτε οὐκ αἰσθητά ἐστιν, κατ' ἐπίνοιαν δοκοῦσιν ἄλλα καὶ ἄλλα εἶναι. ἕν ἐστιν τὸ ἅγιον πνεῦμα, καὶ λέγομεν αὐτοῦ διάφορα χαρίσματα. ἐὰν εἰς τὰ χαρίσματα σκοπήσῃς, δοκεῖ πλῆθος ἁγίων πνευμάτων εἶναι. ἔχεις γοῦν· \"καὶ πνεῦμα προφητῶν προφήταις ὑποτάσσεται\". λέγεται καὶ πνεῦμα Ἠλία καὶ πνεῦμα Ἐλισαῖε. οὐχ ἕτερά εἰσιν ταῦτα τῇ οὐσίᾳ, ἀλλὰ τῇ ἐπινοίᾳ καὶ τῇ σχέσει τῶν μετεχόντων λέγεται πληθυντικῶς πνεύματα. καὶ ὁ λόγος οὖν ὁ τοῦ θεοῦ ὅτε ἔτι πρὸς τὸν θεὸν ἦν –\"καὶ ἦν\" γὰρ \"ὁ λόγος πρὸς τὸν θεόν\"–, οὐδεμίαν ἔχει σχέσιν πρὸς ἄλλον, ἀλλὰ πρὸς τὸν θεὸν μόνον, δευτέρως δὲ καὶ πρὸς τοὺς μετόχους ἑαυτοῦ· \"ἐκείνους\" γὰρ \"θεοὺς εἶπεν πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο\". πρὸς αὐτὸν μὲν ὁ λόγος τοῦ θεοῦ ἦν. ἀσχέτως οὖν ὁ λόγος αὐτοῦ πρὸς τὸν θεὸν ἔστιν, σχετικῶς δὲ πρὸς τοὺς μετέχοντας αὐτοῦ ἐγένετο. π̣οτὲ κατὰ μίαν ἐπιβολὴν μετέχουσιν οἱ μετέχοντες, ὡς περὶ τοῦ πνεύματος εἶπον· ὁ μὲν γὰρ ἔχει λόγον σοφίας, ἄλλος λόγον γνώσεως· μὴ γὰρ ἄλλος καὶ ἄλλος ἐστὶν κατὰ τὸ ὑποκείμενον ὁ λόγος οὗτος. εἰσίν τινες ἔχοντες γνῶσιν πνευματικῶν, γνῶσιν τῆς ἀληθείας, τῶν τῆς εὐσεβείας δογμάτων· διεξιέναι γάρ τι περὶ αὐτῶν οὐ δύνανται. καὶ ἔγνωμεν ἡμεῖς νοοῦντας ἀνθρώπους πάνυ συνετῶς καὶ οὐ δυναμένους εἰπεῖν οὐδὲ τῷ τυχόντι. οὗτοι λόγον γνώσεως ἔχουσιν. ὅταν δὲ πρὸς τῷ ἔχειν τὴν γνῶσιν ἔχῃ καὶ τὸ δύνασθαι διεξοδεύειν καὶ διδάσκειν καὶ εἰς ἄλλους φέρειν τὰ ἐν αὐτῷ νοήματα, λόγος σοφίας ἐστίν.","english":"The phrase \"By the word of the Lord the heavens were established,\" and again: \"For the word of the Lord is upright\" — these same realities, when they are not perceptible, seem by conception to be different at different times. The Holy Spirit is one, and we speak of his various gifts. If you look at the gifts, it seems to be a multitude of holy spirits. You have, at any rate: \"and the spirit of the prophets is subject to the prophets.\" There is also said to be a spirit of Elijah and a spirit of Elisha. These are not different in essence, but by conception and by relation to those who partake are they called spirits in the plural. And so the word of God, when it was still with God — for \"the word was with God\" — has no relation to another, but to God alone, and secondarily also to those who partake of it; for \"he called them gods to whom the word of God came.\" The word of God was with him. Without relation, then, his word is toward God, but relationally it came to be toward those who partake of it. At times those who partake partake by a single apprehension, as I said concerning the spirit; for one has the word of wisdom, another the word of knowledge; for this word is not one and another according to its subject. There are some who have knowledge of spiritual things, knowledge of the truth, of the doctrines of piety; for they are not able to set them out in detail. And we have known men who understand very intelligently and are not able to speak even to just anyone. These have the word of knowledge. But when, in addition to having the knowledge, one also has the ability to set it out and teach and bring to others the thoughts within him, this is the word of wisdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":288,"ref":"p288","source":"ἀμέλει γοῦν αὐτὴ ἡ Σοφία λέγει· \"ἐξέτεινον λόγους\", διδασκαλικῶς δηλονότι. ὁ αὐτὸς οὖν λόγος τοῦ θεοῦ γίνεται πρὸς τοὺς προφήτας καὶ ἔστιν πρὸς τὸν θεὸν καὶ πρὸς τοὺς γινομένους ἐκ τῆς συνουσίας αὐτοῦ θεούς. καὶ οὐ τὴν αὐτὴν ζητοῦμεν σχέσιν· ἐπὶ μὲν γὰρ τοῦ πατρὸς ἀνυπέρβλητός ἐστιν. ἡ πρὸς τὸν θεὸν αὐτοῦ συνουσία οὔκ ἐστιν κατὰ συνκατάβασιν, πρὸς δὲ τοὺς γενομένους θεοὺς κατὰ τὴν ἀξίαν, τὴν δύναμιν καὶ τὴν ἀναλογίαν ἧς ἔχουσιν προκοπῆς γίνεται. καὶ πρὸς τοὺς προφήτας οὕτως γίνεται· \"ὁ λόγος ὁ γενόμενος πρὸς Ἰηρεμίαν\". οὐκ εἶπεν \"ὁ ὤν\", ἀλλ' \"ὁ γενόμενος\". γινόμενος δὲ κατὰ τὸ μέτρον ἐκείνου γίνεται. καὶ ἐνταῦθα οὖν διαφόρως ἐξηγησάμεθα τὸν εὐθῆ τοῦ θεοῦ λόγον, οὗ τὰ ἔργα ἐν πίστει ἐστίν. εἰρήκαμεν ὅτι δύναται ὁ διδασκαλικὸς εἶναι λόγος. ἐπερ· ἵνα ποῖον λάβωμεν πνεῦμα; –κατ' ἐπίνοιάν τινα λήψ̣ει τὸ στόματος θεοῦ πνεῦμα ἀντὶ τοῦ· ὅτε διὰ λόγου αὐτὸ εἰς γνῶσιν ἄγει ὧν κρίνει παραδέξασθαι αὐτό. \"περίελε σεαυτοῦ σκολιὸν στόμα\". \"τὸ δὲ στόμα αὐτοῦ τὸ θρασὺ θάνατον ἐπικαλεῖται\". ὅταν πρὸς τὸν θεὸν ᾖ τὸ πνεῦμα καὶ πρὸς τὸν υἱόν, οὐ λέγεται \"πνεῦμα στόματος\", ἀλλ' ὅταν διακονῆται τοῖς δυναμένοις λόγῳ αὐτὸ δέξασθαι. ἐπερ· οὐ λέγεις τινὰ μέτοχον δικαιοσύνης πρακτικὸν ὄντα; –τὸν μετ' ἐπιστήμης ἔχοντα τὴν δικαιοσύνην καὶ δυνάμενον ἄλλῳ αὐτὴν οὕτω σαφηνίσαι ὡς αὐτὸς αὐτὴν ἔχει. ἐπερ· οὐ λέγεις λόγῳ τοῦτο ποιεῖ; –οὐ λέγω λόγῳ τῷ προφορικῷ. εὐλογήσω τὸν κύριον ἐν παντὶ καιρῷ, διὰ παντὸς ἡ αἴνεσις αὐτοῦ ἐν τῷ στόματί μου.","english":"At any rate, Wisdom herself says: \"I stretched out words,\" clearly in a teaching manner. The same Word of God, then, comes to the prophets and is with God and with the gods who come to be from his union. And we do not seek the same relation; for in the case of the Father it is unsurpassable. His union with God is not by condescension, but with the gods who have come to be it happens according to their worth, their power, and the proportion of the progress they have. And with the prophets it happens thus: \"The word that came to Jeremiah.\" He did not say \"the one who is,\" but \"the one who came to be.\" And coming to be, he comes to be according to that man's measure. And here, then, we have variously expounded the upright Word of God, whose works are in faith. We have said that the Word can be the teaching Word. Question: In order that we may receive what spirit? —By some conception it will receive the spirit of the mouth of God, instead of: when through the Word he brings it into knowledge of the things he judges it should receive. \"Remove from yourself a crooked mouth.\" \"But his bold mouth calls upon death.\" When the spirit is toward God and toward the Son, it is not called \"spirit of the mouth,\" but when it is ministered to those able to receive it by reason. Question: Do you not call someone a partaker of righteousness who is practical? —The one who possesses righteousness with knowledge and is able to make it clear to another as he himself possesses it. Question: Do you say he does this by reason? —I do not say by spoken reason. I will bless the Lord at all times; his praise shall continually be in my mouth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":289,"ref":"p289","source":"εὐλογεῖ τὸν θεὸν ἐν παντὶ καιρῷ ὁ ἐν παντὶ τῷ προσπίπτοντι εὐχαριστῶν. γράφει δὲ καὶ ὁ ἀπόστολος· \"ἐν παντὶ εὐχαριςτοῦντες\". ὁ εὐχαριστῶν θεῷ οὐκ ἐπὶ τοῖς ἡδέσιν μόνοις· τοῦτο ποιεῖ, ἀλλὰ καὶ ἐπὶ τοῖς ἀηδέσιν. ὁ Ἰὼβ γοῦν οὐκ ἐπὶ τῇ εὐετηρίᾳ καὶ τῇ σωτηρίᾳ τῶν τέκνων καὶ τῷ ἄλλῳ περιρέοντι πλούτῳ μόνον εὐλογεῖ τὸν θεόν, ἀλλὰ καὶ ὅτε ἅμα πάντων ἀφῃρέθη. ὅτε γοῦν πάντα αὐτοῦ ἀφῃρέθη τὰ τέτακνα, τὰ ὑπάρχοντα, εὐχαριστεῖ τῷ θεῷ, καὶ \"οὐδὲν ἥμαρτεν\", φησίν, \"̓Ιὼβ ἐναντίον τοῦ κυρίου οὐδὲ ἔδωκεν ἀφροσύνην τῷ θεῷ\". ὁ λέγων περὶ τῆς προνοίας ὅτι· \"ὤφειλεν οὕτω ποιεῖν ἢ οὕτω\", ἀφροσύνην π̣ροσάπτει τῷ θεῷ καὶ ὅσον εἰς αὐτὸν μὴ νοήσαντα τὸν θεὸν ὃ ἔδει ποιῆσαι. ὅταν γοῦν τις λέγῃ ὅτι· \"ἔδει τοὺς γέροντας πρὸ τῶν νέων ἀποθνῄσκειν, τοὺς γονέας πρὸ τῶν τέκνων καὶ τοὺς ὑγιαίνοντας μὴ α᾿̣π̣οθνῄσκειν, ἀλλὰ τοὺς̣\n\nνοσοῦντας̣\", ἀφροσύνην δίδωσιν τῷ διοικοῦντι καὶ προνοουμένῳ. \"οὐκ ἔδωκεν\" οὖν \"ἀφροσύνην τῷ θεῷ\". \"εὐλογητ̣ὸς κύριος\". ἐπεὶ τοίνυν καὶ καιροὶ διάφοροί εἰσιν, ἐν παντὶ δὲ εὐχαριστεῖν προσήκει, εἰκότως λέγει ὅτι· \"εὐλογήσω τὸν κύριον ἐν παντὶ καιρῷ\". οὐκ ἔστιν ὅτε οὐκ εὐλογῶ τὸν κύριον. κἂν ἀηδῆ ᾖν τὰ ἐπιφερόμενα, ὡς ἀγαθὸν προσδέχομαι. ἔλεγεν δὲ ἄλλος λόγος ὅτι· \"πᾶν τὸ ἐπαγόμενόν σοι παρὰ κυρίου ὡς ἀγαθὸν προςδέχου\". οὐκ ἂν εἴποις ὁρῶν νοσοῦντα καὶ περιοδευόμενον ὑπὸ ἀρίστου ἰατροῦ ὅτι εὐχαριστεῖ τῷ ἰατρῷ ποθῶν σωτηρίαν; ὅταν γὰρ α̣ αὐτὸν καὶ διαιρῇ ξίφει ἵνα σωθῇ, μὴ μόνον ὅτε προσηνῆ βοηθήματα αὐτῷ δίδωσιν, ἀποδέχεται.","english":"He blesses God at all times who gives thanks in every circumstance that befalls him. And the apostle also writes: \"giving thanks in everything.\" He who gives thanks to God does this not only for pleasant things but also for unpleasant things. At any rate, Job blesses God not only in his prosperity and the safety of his children and the rest of his overflowing wealth, but also when he was deprived of all things at once. When, then, all his children and possessions were taken from him, he gives thanks to God, and \"Job sinned not,\" it says, \"before the Lord, nor did he give folly to God.\" He who says concerning providence, \"He ought to have done it this way or that way,\" attaches folly to God, and as far as lies in him, [says that] God did not understand what ought to have been done. Whenever, then, someone says, \"The old ought to die before the young, parents before children, and the healthy ought not to die, but the sick,\" he gives folly to the one who governs and provides. \"He gave not,\" then, \"folly to God.\" \"Blessed is the Lord.\" Since, therefore, the times are also various, and it is fitting to give thanks in everything, he reasonably says, \"I will bless the Lord at all times.\" There is no time when I do not bless the Lord. Even if the things that come upon me are unpleasant, I accept them as good. And another word said: \"Accept everything that is brought upon you by the Lord as good.\" Would you not say, seeing a sick man and one visited by the best physician, that he gives thanks to the physician, longing for recovery? For when he even cuts him with a knife so that he may be saved, he welcomes it not only when he gives him gentle remedies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":290,"ref":"p290","source":"οὐκ εἰς τ̣ὸ προσηνὲς δὲ βλέπει οὐδὲ εἰς τὸ ἀηδὲς τῶν προσαγομένων, ἀλλ' εἰς τὸ συμφέρον καὶ λυσιτελοῦν. πᾶς καιρὸς οὖν ἔστιν τοῦ εὐλογεῖν τὸν θεόν. ἑκατέρως δὲ τὸν καιρὸν λαμβάνομεν καὶ τὸν δέοντα χρόνον καὶ τὴν κατάστασιν τοῦ βοηθουμένου. λέγομεν οὖν ἐπὶ τῶν ὑγιαινόντων καιρὸν ἀρίστου εἶναι τὸν μεσημβρινὸν καὶ δείπνου τὸν ἑσπερινόν, ἐπὶ δὲ τοῦ κάμνοντος οὐχ οὕτ̣ω λαμβάνομεν τὸν καιρὸν εἰς χρόνον ἀφορῶντες, ἀλλ' εἰς τὸ πῶς ἔχει αὐτοῦ τὸ σῶμα. ἑκατέρως \"ἐν παντὶ καιρῷ\" εὐλογεῖ τὸν θεὸν ὁ ἅγιος· οἶδεν γὰρ ὅτι ὑπὸ πρόνοιάν ἐστιν καὶ ὅτι ὁ προνοούμενος μᾶλλον αὐτοῦ οἶδεν τὰ αὐτῷ λυσιτελοῦντα. \"πάντοτε χαίρετε, ἀδιαλείπτως προσεύχεσθε, ἐν παντὶ εὐχαριστοῦντες\". εἰ πάντοτε χαίρει ὁ ἅγιος, οὐδέποτε καταδύεται ἢ κατηφεῖ ἐπὶ σκυθρωποῖς παροῦσιν· καὶ ἐπὶ τούτοις γὰρ χαίρει, χαίρει ὡς ἐπὶ ἀγωνίσμασιν. τὴν διαδεχομένην νίκην τοὺς ἀγῶνας ὁρᾷ καὶ τοὺς στεφάνους προσδοκῶν καὶ τὰ βραβεῖα χαίρει, κἂν ἀηδῆ ᾖν τὰ περιεστηκότα. 189 \"εὐλογήσω\" οὖν. καὶ ἵνα μή τις τὴν εὐλογίαν προφορᾷ νομίσῃ γίνεσθαι, οἷον λέγειν τινὰ ἐπαγγελίᾳ· \"διὰ παντὸς ἡ αἴνεσις αὐτοῦ ἐν τῷ στόματί μου\". ἐν τῷ ὑμνεῖν αὐτὸν εὐλογῶ αὐτόν. \"διὰ παντὸς ἡ αἴνεσις αὐτοῦ ἐν τῷ στόματί μου\". οὐ τοῦτο δὲ λέγομεν, ἵνα μὴ ἀδύνατόν τι ἀκολουθήσῃ, ὅτι ἐν τῷ προφορικῷ διὰ παντὸς ἔχει τὴν αἴνεσιν. ἀδύνατον δὲ τοῦτο· καθεύδων γὰρ οὐ ποιεῖ τοῦτο, ἐσθίων ἐνίοτε οὐ ποιεῖ· ἀλλὰ οὕτως αἰνεῖν δεῖ· πάντα ἃ ποιῶ, κἄν τε ἐσθίω κἂν πίνω κἂν καθεύδω, εὐχαριςτῶν τῷ θεῷ ὑφίσταμαι ταῦτα. οὕτω γοῦν ἀκουστέον καὶ τοῦ; \"πάντοτε χαίρετε\".","english":"He does not look to what is pleasant nor to what is unpleasant among the things that come upon him, but to what is beneficial and advantageous. Every time, then, is a time for blessing God. And we understand \"time\" in both senses—both the fitting season and the condition of the one being helped. We say, then, in the case of those who are healthy, that the time for breakfast is midday and for dinner the evening; but in the case of one who is ill, we do not understand the time in this way, looking to the hour, but to how his body is. In both senses the saint blesses God \"at every time\"; for he knows that he is under providence, and that the one who provides for him knows better what is advantageous to him. \"Rejoice always, pray without ceasing, giving thanks in everything.\" If the saint rejoices always, he is never cast down or dejected over gloomy present circumstances; for he rejoices even in these, rejoices as over contests. He sees the victory that follows the struggles, and, expecting the crowns and the prizes, he rejoices, even if the circumstances surrounding him are unpleasant. \"I will bless,\" then. And so that no one might think that blessing comes about by utterance—for instance, that someone says by way of declaration, \"His praise is continually in my mouth\"—in hymning him I bless him. \"His praise is continually in my mouth.\" But we do not say this in such a way that some impossible conclusion follows—that in vocal utterance he has praise continually. For this is impossible; for when sleeping he does not do this, and sometimes when eating he does not do it. But one must praise in this way: all things that I do—whether I eat or drink or sleep—I undertake them giving thanks to God. At any rate, one must understand \"Rejoice always\" in this way too.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":291,"ref":"p291","source":"ἐὰν κατ' ἐνε´̣ργειαν λάβῃ̣ς̣ χάριν, ὁ κοιμω´̣μενος οὐκ ἔχει ταύτην. δυνάμει αὐτὴν ἔχει. \"ἀδιαλείπτως προσεύχεσθε\". ἐὰν ἐπὶ τοῦ δεικτ̣ικῶς προσεύχεσθαι λάβῃς, οὐ δύναται ἀδιαλείπτως τελεῖσθαι. ἀμέλει γοῦν εἴ τις ἱστορικῶς ἀνεγράφη η, \"τρὶς τῆς ἡμέρας\" λέγεται προσεύχεσθαι, μεσημβρινῆς ἢ περὶ ἐνάτην ὥραν, δῶμεν ὅτι καὶ ἑσπερινῆς. τὸ ἀδιαλείπτως οὖν προσεύχεσθαι τοιοῦτόν ἐστιν· ο̣ὐδ̣ε`̣ν̣ ἑ´̣τ̣ερ̣όν ἐστιν προσευχὴ ἢ αἴτησις ἀγαθῶν παρὰ θεοῦ. ὅταν τις τοίνυν διὰ παντὸς οὗ ποιεῖ, αἰτῆται ἀγαθὰ τὸν θεόν, προσεύχεται. κἂν τὸ ἰδικὸν μὴ ποιῇ, πόθον ἔχων τοῦ τυχεῖν τῶν ὠφελίμων, προσεύχεται. αὐτὸς ὁ πόθος προσευχή ἐστιν· ἔχει γὰρ τὸν πόθον. ὅ τι ποτὲ ἐὰν ποιῇ, κἂν ἐνποδίζηται τοῦ τὸ ἰδικὸν τῆς προσευχῆς ποιεῖν, ἀλλὰ ἔχει τὸ αἰτεῖσθαι τὸν θεόν. οὕτω γοῦν καὶ ἐν τῇ Σοφίᾳ τοῦ Σιρὰχ λέγεται· \"διήγη σις εὐσεβοῦς διὰ παντὸς σοφία\". πῶς διὰ παντὸς δύναται τὴν σοφίαν διηγεῖσθαι; ἐὰν οὕτω λάβωμεν –λαμβάνεται δὲ πολλάκις ταῦτα καὶ ἐν τῇ συνηθείᾳ οὕτως–, ὡς καθόλου πολλάκις ζητοῦμέν τινα καὶ μαθεῖν ποθοῦμεν, ποῦ ἔστιν αὐτῷ συντυχεῖν· λέγουσιν· \"εἰς τὸ ἰατρεῖον τοῦτο ἀεὶ κάθηται καὶ διηνεκῶς ἐκεῖ ἐστιν\", οὐχ οὕτω λαμβάνων τὴν ἡμέραν ὅλην, ἀλλ' ὅτε κάθηται, οὕτω, μᾶλλον ἐκεῖ κάθηται. οὐκ εἶπεν οὖν ἁπλῶς \"διὰ παντὸς ἡ αἴνεσις\", ἀλλ' \"αὐτοῦ\"· ὁ γὰρ δοκῶν αἰνεῖν μὴ μετὰ φρονημάτων ὀρθῶν, μὴ μετὰ τῶν ἀληθῶς θεολογικῶν, οὐχ αὑτῷ αἰνεῖ, οὐκ αὐτὸν αἰνεῖ. ἐν τῷ κυρίῳ ἐπαινεθήσεται ἡ ψυχή μου. ἡ ψυχὴ ἡ ἐμὴ οὐκ ἐπαινεῖται ἐπ' ἄλλ̣ῳ̣ τ̣ι̣ν̣ὶ προηγουμένως ἢ ἐπὶ τῷ μετέχειν θεοῦ·","english":"If you receive grace in actual operation, the one who is asleep does not have it; he has it potentially. \"Pray without ceasing.\" If you take prayer in the demonstrative sense, it cannot be performed without ceasing. Indeed, at any rate, if someone has been recorded historically as praying \"three times a day\"—at midday or around the ninth hour, let us grant also in the evening—what \"pray without ceasing\" means is this: prayer is nothing other than a request for good things from God. Whenever, then, someone through everything he does asks God for good things, he prays. And even if he does not perform the specific act, having a longing to obtain what is beneficial, he prays. The longing itself is prayer; for he has the longing. Whatever he does, even if he is hindered from performing the specific act of prayer, still he has the asking of God. Thus, at any rate, it is also said in the Wisdom of Sirach: \"The narration of a pious man is wisdom throughout.\" How can one narrate wisdom throughout? If we understand it thus—and these things are often understood in ordinary usage in this way—as when we often seek someone in general and long to learn where he is to be met with, and they say, \"He always sits at this doctor's office and is continually there,\" not taking the whole day in this way, but whenever he sits, so, rather, he sits there. He did not say simply \"praise throughout,\" but \"his\"; for the one who seems to praise but not with right thoughts, not with truly theological thoughts, does not praise for himself, does not praise him. In the Lord my soul shall be praised. My soul is not praised primarily on account of anything else than on account of partaking of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":292,"ref":"p292","source":"ὡς γὰρ ἄλλος ἐπὶ τέχνῃ ἐπαινεῖσθαι ποθεῖ ἢ ἐπὶ ἐπιστήμῃ̣ ἢ ἐπὶ ἀξιώματι ἢ τιμῇ, οὕτως ὁ ἅγιος ἐν τῷ κυρίῳ\n\nθέλει ἐπαινεῖσθαι τὴν ψυχὴν ἑαυτοῦ. οὐκ οἶδεν ἄλλον ἔπα̣ινον τῆς ψυχῆς ἢ τοῦτον· κἂν γάρ, ὡς ε̣ἶπ̣ον, ἐπὶ ἐπιστήμῃ τις ἐπαινεῖται, ἀλλὰ συνκρινόμενος οὗτος ὁ ἔπαινος π̣ρὸς ἀ´̣λλον ἐπὶ θεῷ γινόμενον οὐδὲ ἔπαινός ἐστιν ὅλως. λέγομεν οὖν πολλάκ̣ι̣ς· \"οὐδὲν γλυκύ ἐστιν ἢ τὸ μέλι\". εἰσὶν μὲν καὶ ἄλλα γλυκέα, ἀλλὰ ὡς πρὸς τὸ μέλι οὔκ εἰσιν γλυκέα. καὶ ἐν ἄλλῳ ψαλμῷ λέγει· \"παρὰ σοῦ ὁ ἔπαινός μου ἐν ἐκκλησίᾳ μεγάλῃ\". ὃν δίδως μοι ἔπαινον οὐκ ἐπ' ἄλλῳ ἐστὶν γινόμενος ἢ ἐπὶ σοί. \"ἐν τῷ κυρίῳ ἐπαινεσθήσεται ἡ ψυχή μου\". \"ἐν σοί\", φησίν, \"ἐπαινεσθησόμεθα ὅλην τὴν ἡμέραν\". ὅλον τὸν χρόνον τῆς ζωῆς ἡμῶν ἡμέραν καλ̣ούμενον. δύναται δὲ τὸ \"ἐν σοὶ\" ἤτοι τὸ \"ἐπὶ σοὶ\" ἢ τὸ \"ὑπὸ σοῦ\". ἀμφότερα δὲ συντρέχει ἐπὶ τοῦ ἁγίου. καὶ ἐπὶ τ̣ο̣ῦ θεου῀̣ ἐπαινεῖται καὶ ὑπ' αὐτοῦ τοῦ θεοῦ ἔχει τὸν αἶνον. ἀκουσάτωσαν πραεῖς καὶ εὐφρανθήτωσαν. ὥσπερ ὁ φαῦλος βούλεται κρύπτειν ἃ λέγει καὶ ἐνεργεῖ, ὅταν μὴ ἀπεγνωσμένος ᾖν, οὕτως ὁ σπ̣ουδαῖος καὶ θεῷ ἀνακείμενος θέλει ἃ λέγει καὶ ἃ πράττει πᾶσιν γνώριμα εἶναι. θέλει τὸ φῶς αὐτοῦ λάμπειν ἔνπροσθεν τῶν ἀνθρώπων, ἵν' ἰδόντες ἐκεῖνοι δοξάσωσιν τὸν θεόν. β̣ούλεται τοὺς λόγους αὐτοῦ εἰς ἄλλους ἔρχεσθαι· εἴρηται γάρ· \"ὁμιλεῖτε ἐν περιπάτοις\". ὁ δὲ ὁμιλῶν ἄλλοις ὁμιλεῖ, οὐχ̣ ἑαυτῷ προηγουμένως.","english":"For just as another person longs to be praised for skill or for knowledge or for rank or honor, so the saint in the Lord wishes his own soul to be praised. He knows no other praise of the soul than this; for even if, as I said, someone is praised for knowledge, yet this praise, when compared with another that is given on account of God, is not praise at all. We say therefore often: \"Nothing is sweet except honey.\" There are indeed other sweet things, but compared with honey they are not sweet. And in another psalm he says: \"From you is my praise in the great congregation.\" The praise which you give me is not given on account of another but on account of you. \"In the Lord my soul shall be praised.\" \"In you,\" he says, \"we shall be praised all the day long.\" He calls the whole time of our life a day. And \"in you\" can mean either \"on account of you\" or \"by you.\" Both concur in the case of the saint. He is praised on account of God, and he has his praise from God himself. Let the meek hear and be glad. Just as the base man wishes to hide what he says and does, when he is not desperate, so the earnest man, devoted to God, wishes what he says and what he does to be known to all. He wishes his light to shine before men, so that they, seeing it, may glorify God. He wishes his words to reach others; for it is said: \"Speak in your walks.\" And he who speaks speaks to others, not primarily to himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":293,"ref":"p293","source":"ἐπεὶ τοίνυν ἐν παντὶ καιρῷ προεθέμην εὐλογεῖν τὸν κύριον καὶ ἔχειν διὰ παντὸς τὴν αἴνεσιν αὐτοῦ ἐν τῷ στόματί μου, ὥστε τὴν ψυχήν μου ἐν αὐτῷ ἐπαινεῖσθαι, \"ἀκούσατε πραεῖς καὶ εὐφράνθητε\". μιμήσασθέ με, καὶ ὑμεῖς τοιοῦτοι γένεσθε. ἐὰν δὲ τοὺς πραεῖς μείζονας ἑαυτοῦ λέγῃ, λέγει· \"ἀκούσατε πραεῖς\", ὅτι ἐγὼ ὁ πρὸς ὑμῶν παιδευόμενος καὶ ὑποβεβηκὼς ὑμᾶς τοιοῦτός εἰμι· τὸ γὰρ τὸ ἐλάττονι ὑπάρχον καὶ τῷ μείζονι ὑπάρχει. οἱ μαθηταὶ αἰνετοὶ καὶ ἐπαινοῦντες τὸν κύριον–, πολλῷ πλέον οἱ διδάσκαλοι καὶ ὑπερβεβηκότες αὐτούς. ἑκατέρως οὖν λάβε· ἤτοι οἱ μείζονες ἐμοῦ πρᾶοι ἀκούσαντες εὐφράνθητε, ὅτι ἐσχήκατε τοιοῦτον μαθητὴν ἢ συνμέτοχον. μεγαλύνατε τὸν κύριον σὺν ἐμοί. περὶ τῶν πράων εἰπὼν πρὸς αὐτοὺς λοιπὸν τρέπει τὸν λόγον· \"καὶ ἐπ' ἐμὲ μεγαλύνατε τὸν κύριον σὺν ἐμοί\". μεγαλύνει δέ τις τὸν θεὸν οὐκ ἐκ μικροῦ μέγεθος αὐτῷ προστιθείς, ἀλλ' ὅταν δυνηθῇ τὸ μέγεθος αὐτοῦ λαβεῖν. ὁ ἥλιος οὖν ἀλλ' ὅταν δυνηθῇ τὸ μέγεθος αὐτοῦ λαβεῖν. ὁ ἥλιος οὖν ἀνατέλλων οὐχ, ὅσου ἐστὶν μεγέθους, παραυτὰ θεωρεῖται. καθ' ὁλίγον δὲ μείζω βλέπεται· οὐ γὰρ δήπου αὐτὸς αὔξησιν λαμβάνει, ἀλλ' ὁ θεωρῶν βελτιοῦται, κρειττόνως ὁρᾷ αὐτόν. \"μεγαλύνατε τὸν θεόν\", μεγάλ̣α φρονήσατε περὶ τοῦ θεοῦ, \"σὺν ἐμοί\"· τὸ γὰρ \"μεγαλύνατε τὸν θεόν\", τὸ μεγάλα περὶ αὐτοῦ φρονῆσαι. καὶ ὑψώσομεν τὸ ὄνομα αὐτοῦ ἐπὶ τὸ αὐτό. ἡ προσηγορία τοῦ θεοῦ κέκληται ἐπὶ τοὺς σπουδαίους· αὐτοῦ γὰρ χρηματίζουσιν.","english":"Since, therefore, at every season I have purposed to bless the Lord and to have his praise always in my mouth, so that my soul may be praised in him, \"Hear, you meek, and be glad.\" Imitate me, and become such yourselves. But if he calls the meek greater than himself, he says, \"Hear, you meek,\" because I, who am being instructed by you and am ranked below you, am such a one; for what belongs to the lesser also belongs to the greater. The disciples are praiseworthy and praise the Lord—how much more the teachers who have surpassed them. So take it in either way: either, you who are greater than I, having heard as meek, be glad that you have had such a disciple or companion. Magnify the Lord with me. Having spoken about the meek, he now turns his discourse to them: \"And magnify the Lord with me.\" Now a person magnifies God not by adding magnitude to him from something small, but when he is able to grasp his magnitude. The sun, then, when it rises, is not at once seen at the full extent of its magnitude. But little by little it is seen as greater; for it is not that the sun itself receives increase, but the one who beholds it is improved and sees it better. \"Magnify God\"—think great things about God—\"with me\"; for \"magnify God\" means to think great things about him. And let us exalt his name together. The name of God has been invoked upon the diligent; for they bear his name.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":294,"ref":"p294","source":"ὅταν τοίνυν καταλλήλους τῷ ὀνόματι πράξεις καὶ νοήσεις ἔχωμεν, τότε ὑψοῦται τὸ ὄνομα αὐτοῦ, οὐ διεσπ̣ασμένως, ἀλλ' \"ἐπὶ τὸ αὐτό\", καταρτιζομένων \"τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ\". δυνατὸν δὲ καὶ κατὰ διάνοιαν ἄλλην εἰπεῖν ὑψοῦσθαι τὸ ὄνομα τοῦ θεοῦ ἐπὶ τὸ αὐτό· τὴν θεοῦ προσηγορίαν κατασπῶσίν τ̣ινες ἐπὶ ἄψυχον ὕλην, ὡς τὰ ἀγάλματα θεοὺς ὀνομάζειν. τρόπον τινὰ ταπεινοῦσιν τὴν θεοῦ ὀνομασίαν. καὶ ἄλλοι ἐκ τῆς γαστρὸς ἑαυτῶν φέρουσιν τὴν ὀνομασίαν θεοποιοῦντες τῇ διδασκαλίᾳ τῷ ἀδηφάγοι καὶ παντοφάγοι εἶναι. ὅταν τοίνυν μηδὲν τῶν μὴ θεῷ φρονῶμεν εἶναι θεόν, ἀλλὰ μόνον τὸν πάντα δημιουργήσαντα, ἐπὶ τὸ αὐτὸ ὑψώσαμεν τὸ ὄνομα αὐτοῦ. ἡμεῖς ὅλοι ἐν τῷ εὐαγγελίῳ ἐν εὐχῇ προσταττόμεθα λέγειν· \"ἁγιασθήτω τὸ ὄνομά σου\". εἰ δὲ καὶ προστακτική ἐστιν ἡ φωνή, ἀλλ' ἐν εὐχῇ λέγομεν̣ αὐτήν, εὐχή ἐστιν. κατὰ πάσας οὖν τὰς διανοίας τῆς ὑφώσεως τοῦ ὀνόματος καὶ τὸ ἁγιασθῆναι αὐτὸ λαμβάνομ̣εν· μηδὲν πράττετε βέβηλον, μηδὲν πτωχὸν καὶ ταπεινόν, ἵνα ὑψῶται τὸ ὄνομα τοῦ θεου῀̣, ἱ´̣να ἁγιάζηται· ἀπ̣οστήσατε τὴν θεοῦ προσηγορίαν ἀπὸ παντὸς χαμαιπετοῦς, ἀπὸ παντὸς γηίνου πρ̣άγματος· τότε γὰρ ἁγιάζεται ἡ","english":"Whenever, then, we have deeds and thoughts worthy of the name, then his name is exalted, not in a scattered way, but \"together,\" as those are being perfected \"with the same mind and the same judgment.\" It is possible, however, to speak of the name of God being exalted \"together\" in another sense as well. Some drag down the name of God to lifeless matter, so as to call idols gods; in a certain way they debase the name of God. And others derive the name from their own belly, deifying it by their teaching, because they are gluttonous and devourers of all things. Whenever, then, we think that nothing which is not God is God, but only the one who created all things, we have exalted his name \"together.\" We are all commanded in the Gospel to say in prayer: \"Hallowed be your name.\" And even if the phrase is imperative, yet we say it in prayer, and it is a prayer. In accordance with all the senses, then, of the exaltation of the name, let us also understand its being hallowed: do nothing profane, nothing base and lowly, so that the name of God may be exalted, so that it may be hallowed; remove the name of God from everything groveling, from every earthly matter; for then it is hallowed—the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":295,"ref":"p295","source":"προσηγορ̣ία τοῦ θεοῦ. μάλιστα δὲ τοῦτο ὑπάρξεται, ὅταν \"ὁ θεὸς πάντα ἐν πᾶσιν\" γένηται, ὅταν ἀποδράσης ὀδύνης καὶ λύπης καὶ στεναγμοῦ αἰώνιος εὐφροσύνη καταλάβῃ. ἐξεζήτησα τὸν κύριον, καὶ ἐπήκουσέν μου. οὐχ ἁπλῶς εἶπεν \"ἐζήτησα\", ἀλλ' ἐπιτεταμένως τοῦτο πεποίηκα. \"καὶ ἐπήκουσέν μου\". δείκνυσιν ὅτι ἡ νῦν λεγομένη ἐκζήτησις δι' εὐχῆς γίνεται· τοῦτο γὰρ ἐπενήνεκται· \"καὶ ἐπήκουσέν̣ μου\". εἰ δ̣ε`̣ καὶ ἐκζητεῖ ὁ βουλόμενος γνῶναι τὸν θεόν, ὡς οἷόν τέ ἐστιν, ἀλλ' οὐκ ἔχει τέλος. τὸ ἐπακουσθῆναι τάχ̣α τὸ εὑρεῖν, τὸ τελειωθῆναι. ἐξεζήτησα τὸν κύριον, καὶ ηὑρέθη μοι. οὕτω γοῦν γέγραπται ἐν Σοφίᾳ· \"εὑρίσκεται τοῖς μὴ ἀπιστοῦσιν αὐτῷ, ἐνφανίζεται τοῖς ζητοῦσιν αὐτόν\". καὶ ἔτι· \"ἐκζητήσατε τὸν κύριον· ἡνίκα δὲ ἐὰν ἐγγίζῃ ὑμῖν\". ὧδε οὖν τὸ \"ἐπήκουσεν\" τοῦτο λέγει, ὅτι ἡ ἐκζήτησις δι' εὐχῶν γέγονεν. ἀδιαλείπτως προσευχόμενος ἐκζητεῖ τὸν θεὸν καὶ ἐ´̣σ̣χεν αὐτὸν ὑπήκοον εὑρὼν τὸ ζητούμενον. καὶ ἐκ πασῶν τῶν θλίψεών μου ἐρύσατό με. πολλάκις περὶ τούτων εἰρήκαμεν, ὅτι τὸ ῥύεσθαι τὸν θεὸν ἐκ θλίψεως οὐ τὸ ἐ´̣ξω θλ̣ίψ̣εως γενέσθαι σημαίνει· εἰ γὰρ ἀληθεύουσιν οἱ ἀπόστολοι λέγοντες· \"ἐν παντὶ θλιβόμεθα\"· καὶ ἔτι· \"διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ\", οὐδέποτε ἐκτὸς τοῦ θλίβεσθαι δεῖ γενέσθαι. εἰ δὲ τοῦτο μὴ οὕτω τις λάβοι τὸ ῥύεσθαι, οὐδέποτε εἰσηκούσθησαν οἱ ἅγιοι· ἀεὶ θλιβόμενοι, ὑστερούμενοι διετέλεσαν τὸν βίον αὐτῶν μέχρις ἐσχάτης ἀναπνοῆς. προσέλθατε πρὸς αὐτὸν καὶ φωτίσθητε, καὶ τὰ πρόσωπα ὑμῶν οὐ μὴ καταισχυνθῇ.","english":"the name of God. And this will especially come to pass when \"God becomes all in all,\" when, having escaped pain and grief and groaning, eternal gladness takes hold. I sought out the Lord, and he heard me. He did not say simply \"I sought,\" but I have done this with intensity. \"And he heard me.\" He shows that the seeking-out now spoken of takes place through prayer; for this has been added: \"and he heard me.\" But if one who wishes to know God seeks him out, as far as it is possible, still it has no end. To be heard is perhaps to find, to be perfected. I sought out the Lord, and he was found by me. For so it is written in Wisdom: \"He is found by those who do not disbelieve him, he appears to those who seek him.\" And further: \"Seek out the Lord, whenever he draws near to you.\" Here, then, \"he heard\" means this, that the seeking-out has come about through prayers. Praying without ceasing, he seeks out God and has him obedient, having found the thing sought. And out of all my afflictions he delivered me. We have often said about these things that God's delivering from affliction does not mean coming to be outside affliction; for if the apostles speak truly when they say, \"In everything we are afflicted,\" and further, \"Through many afflictions we must enter into the kingdom of God,\" then one must never come to be outside of being afflicted. But if someone should not take \"delivering\" in this way, then the saints were never heard; always afflicted, always lacking, they continued their life until their last breath. Draw near to him and be enlightened, and your faces shall certainly not be put to shame.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":296,"ref":"p296","source":"εἰρηκὼς τὴν διάθεσιν ἣν ἔχει πρὸς τὸν θεόν, καὶ εἰρηκὼς τὰ ὑπάρχοντα ὑπὸ τοῦ θεοῦ ὠφέλιμα τοῖς ἐκζητοῦσιν καὶ ἐπακουσθεῖσιν, προτρέπεται ἢ πάντας ἢ πολλοὺς καὶ λέγει· \"προσέλθατε πρὸς αὐτὸν καὶ φωτίσθητε\". οὐ τοῖς ἤδη πεφωτισμένοις καὶ δυναμένοις εἰπεῖν· \"ἐσημειώθη ἐφ' ἡμᾶς τὸ φῶς τοῦ προσώπου σου, κύριε\", \"προσέλθατε\"· οἱ γὰρ ἤδ̣η προσελθόντες φῶς εἰσιν. αὐτίκα γοῦν οἱ ἀπόστολοι προσεληλυθότες ἤκουσαν· \"ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου\". καὶ ἄλ λους φωτίζουσιν. \"προσέλθατε\" οὖν οἱ μακρὰν \"πρὸς αὐτὸν καὶ φωτίσθητε\", καὶ ἐκ τοῦ φωτισθῆναι ὑμᾶς π̣αραγι´̣ν̣εται τὸ ἀκαταίσχυντον. \"τὰ πρόσωπα\" δὲ \"ὑμῶν οὐ μὴ καταισχυνθῇ\"· πεφωτισμένα γὰρ γίνεται, ὡς εἰρ̣ήκασιν οἱ εὐχαρίστως· \"ἐσημειώθη ἐφ' ἡμᾶς τὸ φῶς τοῦ προσώπου σου\". ὅταν πληρωθῇ τό· \"ἔσται σοι κύριος φῶς αἰώνιον\", πᾶσα αἰσχύνη ἀφανισθήσεται. ἐὰν πρὸ ἁμαρτίας οὐκ ἦν αἰσχύνη, \"γυμνοὶ ἦσαν ὅ τε Ἀδὰμ καὶ ἡ Εὕα, καὶ οὐκ ᾐσχύνοντο\". γυμνοὶ ἦσαν πάσης κακίας, οὐκ εἶχον ἔνδυμα καλύπτον τὸ λογιστικόν, οὐκ ἦν ὁ λόγος ἐπικρυπτόμενος ὑπὸ παθῶν ἀλόγων. ὅτε δὲ ἁμαρτία γέγονεν, καὶ ἐνπαθὴς λοιπὸν καὶ νόησις καὶ ζωή, καὶ αἰσχύνη ὑπῆρκται. ἐὰν τοίνυν προσέλθωμεν τῷ φωτί, ᾧ κατελείψαμεν ἁμαρτάνοντες, τὰ πρόσωπα ἡμῶν οὐ καταισχύνεται, πολλὴν παρρησίαν ἔχομεν· λέγει γάρ· \"ἐὰν μὴ καταγιγνώσκῃ ἡμῶν ἡ καρδία, παρρησίαν ἔχομεν πρὸς τὸν θεόν\". ἐὰν ἀκατάγνωστόν τις ἀπὸ καρδίας καὶ συνειδήσεως ἑαυτὸν ὁρᾷ, πάνυ παρρησίαν πρὸς τὸν θεὸν ἔχει ὡς λέγειν· \"ζῇ κύριος, ᾧ παρέστην ἐνώπιον αὐτοῦ\". παρρησιασαμένου φωνὴ καί· \"τὸ πρωὶ παραστήσομαί σοι καὶ ἐφόψομαι\".","english":"Having stated the disposition he has toward God, and having stated the things that come from God which are beneficial to those who seek and are heard, he exhorts either all or many and says: \"Draw near to him and be enlightened.\" It is not to those already enlightened and able to say, \"The light of your face has been marked upon us, Lord,\" that he says \"Draw near\"; for those who have already drawn near are light. At once, then, the apostles, having drawn near, heard: \"You are the light of the world.\" And they enlighten others. \"Draw near,\" therefore, you who are far off, \"to him and be enlightened,\" and from your being enlightened comes the freedom from shame. \"Your faces\" shall \"not be put to shame\"; for they become enlightened, as those who give thanks have said: \"The light of your face has been marked upon us.\" When that is fulfilled—\"the Lord shall be to you an eternal light\"—all shame will be done away. If before sin there was no shame, \"Adam and Eve were naked, and were not ashamed.\" They were naked of all wickedness, they had no garment covering the rational faculty, the word was not hidden by irrational passions. But when sin came to be, and thereafter both thought and life were subject to passion, shame too arose. If, then, we draw near to the light which we abandoned by sinning, our faces are not put to shame, we have great boldness; for it says: \"If our heart does not condemn us, we have boldness toward God.\" If a person sees himself free from condemnation in heart and conscience, he has full boldness toward God, so as to say: \"As the Lord lives, before whom I have stood in his presence.\" The voice of one who has spoken boldly is also: \"In the morning I will present myself to you and will look upon you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":297,"ref":"p297","source":"εἶδον πολλά, ἀλλ' ἔτι μᾶλλον ἐπιθεωρήσω υ̣ ἐφοπτικὰ θεωρήσω. \"καὶ τὰ πρόσωπα ὑμῶν οὐ μὴ καταισχυνθῇ\". ἐλέγομεν ὅτι ἁμαρτίας οὔσης καλύπτεται τὸ πρ̣όσωπον τῆς ψυχῆς ὑπὸ αἰς̣χύνης ὡς μηκέτι τὸ κάλλος αὐτῆς καὶ τὴν ἀναλογίαν τῶν μελω῀̣ν αὐτῆς θεωρεῖσθαι. ὅταν δὲ φωτισμὸς̣ γένηται, λοιπὸν \"ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν κυρίου καθοπτρίζεται\". οὐδεὶς κεκαλυμμένον ἔχων πρόσωπον τὴν δόξαν τοῦ θεοῦ καθοπτρίζεται, ἀλλ' εἴ τις ἀπέβ̣αλεν τὰ ἐπιγενόμενα καλύμματα. οἱ γοῦν αἴσθησιν λαβόντες, οἷ κακῶν̣ παρ' ἑαυτοὺς γεγόνασιν, λέγουσιν· \"κατεκάλυψεν ἀτιμία τὸ πρόσωπον ἡμῶν\". κάλυμμα ἡμῖν ἡ ἀτιμία γέγονεν, ἡ αἰσχύνη, τοῦ προσώπου ἡμῶν. οὗτος ὁ πτωχὸς ἐκέκραξεν, καὶ ὁ κύριος εἰσήκουσεν αὐτοῦ.\n\nδείκνυσίν τινα πτωχὸν τῇ ἁμαρτ̣ίᾳ ὄντα, πτ̣ωχὸν πάσης κακίας. ἐὰν ἄνευ κακίας τις γενόμενος ἀποβαλὼν τὸν πλοῦτον τῆς ἀγνοίας και`̣ τη῀̣ς κακίας πρὸς θεὸν βοήσῃ, ἔχει αὐτὸν ἐπακούοντα. τάχα δέ, ὡς υ῾̣φ̣εῖπον τοπικῶς τῆς ὥρας ὅτι τὸ τῷ ἐλάττονι καὶ τῷ μείζονι ὑπάρχει, προτρεπόμενος τοὺς ἤδη πεφωτισμένους καὶ εὐλογοῦντας \"τὸν κύριον ἐν παντὶ καιρῷ\" πλουσίους ὄντας, λέγει· καὶ ὁ πτωχὸς ἐὰν προσέλθῃ καὶ βοήσῃ, ἐπακούεται. δυνατὸν δὲ καὶ τοῦτο περὶ τοῦ ἀπὸ τῶν ἐθνῶν λαοῦ εἰρῆσθαι τοῦτο ὅτι· ὁ \"ἐλπίδα μὴ ἔχων καὶ ἄθεος ὢν ἐν τῷ κόσμῳ\" λαὸς προσελθὼν ἐβόησεν καὶ ἔσχεν ὑπήκοον αὐτόν. λ̣έγει γοῦν μεθ' ἕτερα ἐν τῷ αὐτῷ ψαλμῳ῀̣· \"πλούσιοι ἐπτώχευσαν καὶ ἐπείνασαν\", λέγων τοὺς ἐκ περιτομῆς πτωχεύσαντας ἀπὸ τοῦ τὸν νόμον καὶ τοὺς προφήτας ἀποβεβληκέναι. διὰ τοῦτο καὶ δεικτικῶς λέγει· \"οὗτος ὁ πτωχός\"·","english":"I saw many things, but I will observe still more, I will contemplate things visible. \"And your faces shall not be put to shame.\" We were saying that when sin exists, the face of the soul is covered by shame, so that its beauty and the proportion of its members are no longer seen. But when illumination comes, thereafter \"with unveiled face it beholds as in a mirror the glory of the Lord.\" No one who has his face covered beholds as in a mirror the glory of God, but only one who has cast off the coverings that came upon him. At any rate, those who have gained perception of the evils that have come upon them of their own doing say: \"Shame has covered our face.\" Shame has become a covering for us, the dishonor of our face. This poor man cried out, and the Lord heard him.\n\nHe shows a certain poor man who is poor in sin, poor in every evil. If someone, having become without evil and having cast off the wealth of ignorance and evil, cries out to God, he has him listening. Perhaps, as I hinted in passing regarding the place of the hour—that what belongs to the lesser and to the greater—exhorting those already enlightened and blessing \"the Lord at all times,\" who are rich, he says: even the poor man, if he draws near and cries out, is heard. It is also possible that this was said about the people from the Gentiles, namely that the people who were \"without hope and atheists in the world,\" having drawn near, cried out and found him obedient. At any rate he says later in the same psalm: \"The rich have become poor and have hungered,\" meaning those of the circumcision who became poor by casting off the law and the prophets. For this reason he also says pointedly: \"This poor man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":298,"ref":"p298","source":"ἄξιος γέγονεν τοῦ δείκ ν̣υσθαι ὑφ' ἁγίων̣ ἀνδρῶν καὶ ὑπ' αὐτοῦ τοῦ ἁγίου πνεύματος. δυνατὸν δὲ καὶ καθόλου περὶ πάντων τοῦτο λέγ̣εσθαι· ὡς πρὸς τὸν πλουτοδότην θεὸν τὸν μεγάλα χαριζόμενον πάντες πτωχοί ἐσμεν. ἐπερ· οὐκ \"ἐπτώχευσεν\" Ἰησοῦς \"δι' ἡμᾶς\"; –θεώρει γὰρ τὴν ἀποστολικὴν ἀκρίβειαν· \"ὅτι πλούσιος ὢν δι' ἡμᾶς ἐπτώχευσεν\". οὐκ ἐπλο̣υ̣τίσθη. \"ὢν πλούσιος δι' ἡμᾶς ἐπτώχευσεν\", ἵνα τί γένηται; \"ἵνα τῇ ἐκείνου πτωχείᾳ πλουτήσωμ̣εν\"· ποιητικ̣ὴ γὰρ πλούτου πτωχεία οὐχ ἡ ἀληθῶς πτωχεία ἐστίν. καὶ ὥσπερ γίνεται \"κατάρα ὑπὲρ ἡμῶν\", ἵν' εὐλογίαν λάβωμεν, κατάρα δὲ ποιητικὴ εὐλογίας οὐχ ἁπλῶς ἐστιν κατάρα, ἀλλ' αὐτὸ τοῦτο κατάρα εὐλογίας̣ ποιητική, οὕτω καὶ πτωχός· \"ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλ' ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών\". ἰδοὺ ἡ πτωχεία ἣν ἐπτώχευσεν· πλούσιος ὢν ἀληθῶς ἀεὶ ἐν μορφῇ θεοῦ ὑπάρχων καὶ ὠ`̣ν \"χαρακτὴρ τῆς θεοῦ ὑποστάσεως\", \"τὴν τοῦ δούλου λαβὼν μορφὴν\" πάντα ὑπέστη τὰ τῆς πτωχείας. \"ἁμαρτία\" γέγονεν \"ὑπὲρ ἡμῶν, ἵνα δικαιοσύνη θεοῦ γενώμεθα\", κατάρα, ἵνα εὐλογίαν κληρονομήσωμεν, θάνατον ὑπέστη καὶ νενέκρωται, ἵνα ζωὴν αἰώνιον ἀπολάβωμεν. \"ἐπτωχεύσαμεν σφόδρα\". οὕτως συνκατέβημεν φθάσαντες μέχρι τῆς κ̣αταστάσεως τῆς ὑμετέρας, ἵνα τῶν οἰκτιρμῶν τοῦ θεοῦ προκαταλαβόντων ἀναβιβάσωμεν ὑμᾶς. ὡς εἴρηκάν τ̣ινες παράδειγμα τοιοῦτο περὶ τῶν ἁγίων ὅτι·","english":"He became worthy to be shown by holy men and by the Holy Spirit himself. But this can also be said universally about all: in relation to the wealth-giving God who bestows great gifts, we are all poor. Was it not that \"Jesus became poor for our sake\"? For observe the precision of the apostle: \"that though he was rich, for our sake he became poor.\" He was not enriched. \"Though being rich, for our sake he became poor,\" so that what might happen? \"So that by his poverty we might become rich\"; for a poverty that produces wealth is not truly poverty. And just as he becomes \"a curse for our sake,\" so that we might receive a blessing—and a curse that produces a blessing is not simply a curse, but this very thing, a curse productive of blessing—so also the poor one: \"who, being in the form of God, did not consider equality with God something to be grasped, but emptied himself, taking the form of a servant.\" Behold the poverty that he became poor: being truly rich, always existing in the form of God and being \"the express image of God's substance,\" \"taking the form of a servant,\" he endured everything of poverty. He became \"sin for our sake, so that we might become the righteousness of God,\" a curse, so that we might inherit a blessing; he submitted to death and was put to death, so that we might receive eternal life. \"We have become exceedingly poor.\" Thus we came down, reaching as far as your condition, so that, with God's mercies going before us, we might raise you up. As some have said, there is an example of this sort concerning the saints, that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":299,"ref":"p299","source":"ἐν τῷ σκάφει τοῦ βίου τούτου πλέοντες εἶδον πολλοὺς ἐκπεσόντας ἐκ τοῦ σκάφους καὶ διὰ τὸ ἀκολύμβους εἶναι κατενεχθέντας εἰς τὸν βυθόν, καὶ ἥλαντο εἰς τὸν βυθὸν̣ καὶ ἔδοξαν τὸ αὐτὸ πάσχειν τοῖς βυθισθεῖσιν, ἀλλ' ὑπὲρ τῆς ἐκείνων βοηθείας τοῦτο πεποιήκασιν, ἵνα ἀναβιβάσωσιν τοὺς μὴ δυναμένους δι' ἑαυτῶν ἀναβῆναι. καὶ ἐκ πασῶν τῶν θλίψεων αὐτοῦ ἐρύσατο αὐτόν. τ̣ὸ ῥύσεσθαι ἐκ πασῶν τῶν θλίψεων ἤδη πολλάκις ἀποδέδοται ἡμῖν ὅτι τὸ μὴ ἡττηθῆναι, οὐ τὸ ἔξω γενέσθαι τῶν θλιβηρῶν. παρεμβαλεῖ ὁ ἄγγελος κυρίου κύκλῳ τῶν φοβουμένων αὐτὸν καὶ ῥύσεται αὐτούς. ἄγγελος παρεμβάλλων κύκλῳ τῶν τὸν θεὸν φοβουμένων καὶ ῥύεται αὐτοὺς ἀπὸ παντὸς πολεμίου, ἀπὸ πάσης θλίψεως, ἀπ̣ὸ παντὸς τραύματος. λέξει τις οὖν ὅτι· \"εἷς ἄγγελος αὐτάρκης ἐστὶν πρὸς τὸ τοὺς φοβουμένους τὸν θεὸν πάντας σῶσαι ἀπὸ τοῦ ἐναντίου\"; σκόπει· εἷς ἄγγελος θελήσαντος θεοῦ ἑκατὸν ὀγδοήκοντα πέντε χιλιάδας ῥοπῇ μιᾷ ἀνεῖλεν, καίτοι τάχα οὐ καθαρὸς ἄγγελος ὤν, ἐπεὶ κολάσει οὐ διεκονεῖτο. πολλῷ πλέον οὖν ὁ τέλειος ἄνθρωπος ὁ ἁγιότητα φυλάττων, ὁ \"αὐτόπτης καὶ ὑπηρέτης\" ὢν θεοῦ, δύναται ῥύσασθαι πολλοὺς φοβουμένους. ἐὰν δέ τινι βίαιος φαίνηται ἡ ἀπόδοσις, οὑ´̣τ̣ως̣· ὥσπερ λέγει, ὅτι \"ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον\", ἵνα ἄρχῃ τῶν ἀλόγων ζῴων, καὶ οὐ τὸν ἰδικῶς ποιὸν λέγομεν, οὐ τόνδε λέγομεν, ἀλλ' ὅλον τὸ εἶδος. \"ἐποίησα γῆν καὶ ἄνθρωπον ἐπ' αὐτῆς\"· τὸ εἶδος ὅλον οὕτως ὠνόμασεν. δύναται οὐ῀̣ν̣ καὶ ὧδε ὁ ἄγγελος τὸ καθόλου σημαίνειν, ὅτι οἱ φοβούμενοι τὸν κύριον ἔχουσιν παρεμβεβληκότας καὶ κυκλοῦντας αὐτοὺς ἀγγέλους","english":"Those sailing in the boat of this life saw many who fell out of the boat and, because they were unable to swim, were carried down into the deep, and they leaped into the deep and seemed to suffer the same as those who had sunk, but they did this for the sake of helping those men, so that they might bring up those who were not able to come up by themselves. And out of all his afflictions he delivered him. The meaning of \"to deliver out of all afflictions\" has already often been given by us: not to be defeated, not to be outside the afflictions. The angel of the Lord will encamp around those who fear him and will deliver them. An angel encamping around those who fear God and delivering them from every enemy, from every affliction, from every wound. Someone will say, then: \"Is one angel sufficient to save all those who fear God from the adversary?\" Consider: one angel, when God willed it, destroyed a hundred and eighty-five thousand in a single swoop, although perhaps he was not a pure angel, since he was not serving in a ministry of punishment. Much more, then, the perfect man who keeps holiness, who is an \"eyewitness and servant\" of God, is able to deliver many who fear. But if the interpretation seems forced to anyone, it is thus: just as he says that \"God made man\" so that he might rule over the irrational animals, and we do not mean the specifically qualified man, we do not mean this particular man, but the whole kind. \"I made earth and man upon it\"; he named the whole kind in this way. Therefore the angel here too can signify the universal, that those who fear the Lord have angels encamped around and encircling them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":300,"ref":"p300","source":"ῥυομένους αὐτοὺς ἐκ πάσης θλίψεως. ἔχεις γοῦν τοῦτο ἐν εὐαγγελίῳ· \"ὁρᾶτε μὴ σκανδαλίσητε ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ· οἱ γὰρ ἄγγελοι αὐτῶν διὰ παντὸς βλέπουσιν τὸ πρόσωπον τοῦ πατρὸς ἡμῶν τοῦ ἐν τοῖς οὐρανοῖς\". παραστάται εἰσὶν τοῦ θεοῦ, τὸ πρόσωπον αὐτοῦ ὁρῶσιν, ἀοράτως τὸν ἀόρατον βλέπουσιν. ἰδοὺ οὖν τῶν πολλῶν μικρῶν πολλοὶ ἄγγελοι ἐλέχθησαν, τῶν δὲ φοβουμένων τὸν κύριον εἷς ἄγγελος εἴρηται. ἑνικῶς εἴρηται, οὐδὲ γὰρ εἷς. δυνατὸν δὲ καὶ τοῦτο εἰπεῖν· οἱ μικροὶ οὐ τὸν θεὸν φοβοῦνται, ἀλλὰ τὸν παθητικὸν ἔχουσιν φόβον· \"ἡ τελεία\" γὰρ \"ἀγάπη ἔξω βάλλει τὸν φόβον\". καί· \"ὁ φόβος κόλασιν ἔχει\". \"μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι\"· ἐκεῖνοι δὲ τὸν θεὸν φοβοῦνται οἱ τὸν ὑπερβάλλοντα φόβον ἔχοντες, περὶ οὗ εἴρηται ἐν τῇ Σιράχ· \"φόβος κυρίου πάντα ὑπερέβαλεν\", ὅστις παραγίνεται τῷ ζητοῦντι αὐτὸν μετὰ πολλὴν προκοπήν. δύνανται οὖν οὗτοι οἱ φοβούμενοι τὸν κύριον ἕνα ἄγγελον ἔχειν παρεμβεβληκότα καὶ ῥυόμενον αὐτοὺς αὐτὸν τὸν σωτῆρα περὶ οὗ λέγεται· \"καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος\"· ἐν πολλαῖς γὰρ γραφαῖς φαίνεται ἄγγελος μνημονευόμενος οὐκ ἐφαρμόζων τινὶ γενητῷ. περὶ αὐτοῦ λέγει καὶ ὁ Ἰακώβ· \"ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν\". οὐδεὶς δὲ δύναται ῥύσασθαι ἐκ πάντων τῶν κακῶν, εἰ μὴ ὁ σωτὴρ ὁ ἐξουσίαν ἔχων ἀφιέναι πᾶσαν ἁμαρτι´̣αν. τῆς δὲ ἁμαρτίας ἀφιεμένης καὶ ἡ ἑπομένη κόλασις, τὰ ἑπόμενα κακωτικά, συναπέρχεται τῃ῀̣ κα̣κίᾳ̣.","english":"who rescue them out of every affliction. You have this, at any rate, in the Gospel: \"See that you do not cause one of these little ones who believe in me to stumble; for their angels continually behold the face of our Father who is in the heavens.\" They are attendants of God, they behold his face, they see the invisible one invisibly. See, then, that many angels were spoken of for the many little ones, but for those who fear the Lord one angel is mentioned. It is said in the singular, for not even one—yet it is possible to say this as well: the little ones do not fear God, but have a passive fear; for \"perfect love casts out fear,\" and \"fear has to do with punishment.\" \"Do not fear those who kill the body but are unable to kill the soul\"; but those fear God who have the surpassing fear, about which it is said in Sirach: \"The fear of the Lord surpasses all things,\" which comes to the one who seeks him after much progress. These, then, who fear the Lord are able to have one angel encamped around them and rescuing them—the Savior himself, about whom it is said: \"His name is called the angel of great counsel\"; for in many scriptures an angel is mentioned as not applying to any created being. Jacob also says of him: \"The angel who rescues me from all evils.\" But no one is able to rescue from all evils except the Savior, who has authority to forgive every sin. And when sin is forgiven, the punishment that follows it, the destructive consequences that follow, depart together with the wickedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":301,"ref":"p301","source":"ὥσπερ περίβολός τις καὶ περίτειχος περὶ αὐτοὺς γινόμενος ἀβ̣λ̣ήτους αὐτ̣οὺς φυλάττει. καὶ ἐν τῷ Ζαχαρίᾳ γοῦν τῷ ἑνδεκάτῳ τῶν δώδεκα προφητῶν λέγει· \"κατακάρπως κατοικηθήσεται Ἰερουσαλήμ\", καὶ λέγει· \"καὶ ἔσομαι κύκλῳ αὐτῶν ὡς στῦλος πυρὸς καὶ τεῖχος κυκλοῦν αὐτούς\". πυρὸς δὲ ἐπὶ τῷ τοὺς ἐγγίζοντας βλάπτεσθαι μᾶλλον· εὐθέως γὰρ ἐν αὐτῇ τῇ περιοχῇ τοῦ προφήτου λέγει· \"διότι ὁ ἁπτόμενος ὑμῶν ὡς ὁ ἁπτόμενος τῆς κόρης τοῦ ὀφθαλμοῦ αὐτοῦ\". τὸ ἅψασθαι ἐνταῦθα τὸ βλάψαι σημαίνει, ὡς τό· \"μὴ ἅπτεσθε τῶν χριστῶν μου\". γεύσασθε καὶ ἴδετε ὅτι χρηστὸς ὁ κύριος. πολλάκις ἐλέχθη ἡμῖν ὅτι τὰ αἰσθητὰ καὶ σωματικὰ οὕτως εἰσίν· ἕκαστον ὅ ἐστιν αὐτὸ μόνον ἐστίν· οἷον ἡ ῥοιὰ οὐδὲν ἕτερόν ἐστιν ἢ ῥοιά, ὁ ἄρτος. ἡ δὲ τρέφουσα τὸν ἔσω ἄνθρωπον τροφὴ κατὰ διαφόρους ἐπινοίας λέγεται. λέγεται γοῦν καὶ φῶς, λέγεται καὶ πηγή, λέγεται καὶ ἄρτος καὶ σάρξ, ἀληθινὴ βρῶσις. λέγει γοῦν· \"γεύσασθε\" τῇ γεύσει τῇ ἀοράτῳ τῇ τοῦ ἔσω ἀνθρώπου, \"καὶ ἴδετε ὅτι χρηστός ἐστιν ὁ κύριος\", ὅτι ἀγαθός. γεύσασθε μόνον, γνῶτε ὅτι τρόφιμός ἐστιν, ὁρᾶτε πηγὴν ἀγαθότητος, πηγὴν χρηστότητος. μακάριος ἀνήρ, ὃς ἐλπίζει ἐπ' αὐτόν. ὁ ἐπ' αὐτὸν τὸν χρηστὸν κύριον ἐλπίζων–γεύεται γὰρ αὐτοῦ–, καὶ τῆς γλυκύτητος αὐτοῦ πειραθήσεται καὶ ἐκ τῆς τροφῆς ταύτης πάντα ἕξει καὶ ἀθλητικῶς τρεφόμενος ἰσχυρὸς ἔσται, ὡς τὴν πάλην μηκέτι \"πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς ἀρχὰς καὶ ἐξουσίας\" ἔχειν. \"γεύσασθε καὶ ἴδετε ὅτι χρηστός\". εἴ τις κ̣άμ̣ν̣ει καὶ νοσεῖ κατὰ τὴν ψυχήν, γευσάσθω αὐτοῦ ὡς τροφίμου, ὡς παρασκευάζοντος ὑγίειαν, ὡς ἀπαλέξουντος βλάβην.","english":"Becoming like a kind of enclosure and wall around them, it keeps them unharmed. And indeed in Zechariah, the eleventh of the twelve prophets, he says: \"Jerusalem shall be inhabited in full fruitfulness,\" and he says: \"And I will be around them as a pillar of fire and a wall encircling them.\" Fire, moreover, for the purpose that those who draw near be harmed rather; for immediately in that very passage of the prophet he says: \"For he who touches you is as he who touches the apple of his eye.\" To touch here means to harm, as in: \"Do not touch my anointed ones.\" Taste and see that the Lord is good. It has often been said to us that perceptible and bodily things are thus: each one is only what it is; for example, the pomegranate is nothing other than a pomegranate, the bread. But the food that nourishes the inner man is spoken of according to various conceptions. It is called, at any rate, both light, and a spring, and bread and flesh, true food. He says, then: \"Taste\" with the invisible taste of the inner man, \"and see that the Lord is good,\" that he is good. Only taste, know that he is nourishing, see the spring of goodness, the spring of kindness. Blessed is the man who hopes in him. He who hopes in the good Lord himself—for he tastes him—will also experience his sweetness and will have all things from this food, and being nourished in an athletic manner he will be strong, so as no longer to have his wrestling \"against blood and flesh, but against principalities and powers.\" \"Taste and see that he is good.\" If anyone is weary and sick in soul, let him taste of him as nourishing, as preparing health, as warding off harm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":302,"ref":"p302","source":"η῾̣ δὲ τροφὴ αὕτη οὐ μόνον κορέννυσιν, ἀλλὰ καὶ ἀπαλέξει, τὰ βλαπτικὰ ἀποβάλλει. \"μακάριος\" οὖν οὐχ ἁπλῶς ὁ ἄνθρωπος, ἀλλ' ὁ \"ἀνήρ\", ὁ καταργήσας \"τὰ τοῦ νηπίου\", ὁ \"ἐν βουλῇ ἀσεβῶν\" μὴ πορευθεὶς μηδὲ στὰς \"ἐν ὁδῷ ἁμαρτωλῶν\" μηδὲ \"ἐπὶ καθέδραν λοιμῶν\" καθίσας, ἀλλ' ἔχων \"τὸ θέλημα ἑαυτοῦ ἐν τῷ νόμῳ τοῦ κυρίου\". οὗτ̣ο̣ς τὸ θέλημα ἑαυτοῦ ἔχει ἐν τῷ νόμῳ τοῦ κυρίου· πολλοὶ γὰρ τηροῦσιν τὸν νόμον, ἵνα μὴ κολασθῶσιν ἢ ἵνα δόξωσιν ἐπαινεῖσθαι. ὁ δὲ ἅγιος, ὁ τέλειος ἀνὴρ τὸ θέλημα ἑαυτοῦ ἐν τῷ νόμῳ ἔχει τοῦ κυρίου, ὡς μὴ εἶναι τὸ θέλημα αὐτοῦ ἄλλο τοῦ νομικοῦ θελήματος. τὸ νομικὸν δὲ θέλημα τοῦτό ἐστιν· ἀπαγορεύειν τὴν κακίαν καὶ προστάττειν τὴν ἀρετήν. ὅταν τοίνυν ἑαυτοῦ τις γένηται νόμος–\n\n\"οὗτοι\" γὰρ \"νόμον μὴ ἔχοντες ἑαυτοῖς εἰσιν νόμος\"–, ὡς ἔχειν τὸν νόμον τὸν ἑαυτοῦ συνπεπλεγμένον τῷ νόμῳ τοῦ κυρίου. φοβήθητε τὸν κύριον, πάντες οἱ ἅγιοι αὐτοῦ. ὅτι οὐκ ἔστιν ὑστέρημα τοῖς φοβουμένοις αὐτόν. πᾶσιν τοῖς ἁγίοις παρακελεύομαι φοβηθῆναι τὸν κύριον αὐτόν. εἰ´̣ρηται δὲ ε᾿̣ν Ἰσαίᾳ· \"αὐτὸς ἔσται σου φόβος\". αὐτὸς γενέσθω ὑμῶν φόβος. καὶ ὥσπερ γίνεται τροφή τισιν καὶ ἄλλοις σοφία σοφοὺς αὐτοὺς παρασκευάζουσα καὶ ἑτέροις δικαιοσύνη, καὶ γίνονται δίκαιοι οἷς γέγονεν δικαιοσύνη, οὕτω καὶ τοῦ ἁγιασμοῦ μετέχουσιν· αὐτὸς γάρ ἐστιν καὶ ὁ ἁγιασμός, \"ὃς ἐγενήθη ἡμῖν σοφία ἀπὸ θεοῦ, δικαιοσύνη καὶ ἁγιασμὸς καὶ ἀπολύτρωσις\". \"φοβήθητε\" οὖν \"τὸν θεόν, πάντες οἱ ἅγιοι αὐτοῦ\". οἱ αὐτοῦ ἅγιοι· εἰσὶν γὰρ ἁπλῶς ἅγιοι λεγόμενοι, ἀλλ' οὐκ αὐτοῦ.","english":"But this food not only satisfies, but also wards off and casts out what is harmful. \"Blessed,\" then, is not simply the human being, but the \"man,\" the one who has done away with \"the things of the infant,\" who has not walked \"in the counsel of the ungodly\" nor stood \"in the way of sinners\" nor sat \"on the seat of the pestilent,\" but has \"his will in the law of the Lord.\" This one has his will in the law of the Lord; for many keep the law so that they may not be punished or so that they may seem to be praised. But the holy one, the perfect man, has his will in the law of the Lord, so that his will is not other than the will of the law. And the will of the law is this: to forbid vice and to enjoin virtue. Whenever, then, someone becomes a law to himself—\n\nfor \"these, not having a law, are a law to themselves\"—so as to have his own law interwoven with the law of the Lord. Fear the Lord, all you his saints, because there is no lack to those who fear him. I exhort all the saints to fear the Lord himself. And it has been said in Isaiah: \"He himself shall be your fear.\" Let him himself become your fear. And just as he becomes food for some, and for others wisdom, making them wise, and for others righteousness, and those for whom he has become righteousness become righteous, so also they partake of sanctification; for he himself is also the sanctification, \"who became for us wisdom from God, righteousness and sanctification and redemption.\" \"Fear\" therefore \"God, all you his saints.\" His saints—for there are those who are called saints in a simple sense, but are not his.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":303,"ref":"p303","source":"ὅσοι ἐπιμορφάζονται ἁγιότητα, ἅγιοι μὲν δοκοῦσιν εἶναι, οὐ τοῦ θεοῦ δέ. καὶ λέγει τὴν αἰτίαν διὰ τί \"πάντες\"· \"οὐκ ἔστιν\" γὰρ \"ὑστέρημα τοῖς φοβουμένοις αὐτόν\". ἀκαθυστερήτους καὶ ἀνενλιπεῖς ποιεῖ ὁ τοῦ θεοῦ φόβος. \"φοβήθητε τὸν κύριον, πάντες οἱ ἅγιοι αὐτοῦ\". ἐπείπερ \"οὐκ ἔστιν ὑστέρημα τοῖς φοβουμένοις αὐτόν\", ἵνα ἀνενλιπεῖς γένησθε, φοβήθητε αὐτὸν τὸν θεόν. καὶ οὔκ ἐςτίν γε παθητικός, ὡς ε̣ἶπ̣ον, ὁ τοῦ θεοῦ φόβος, ἀλλὰ σεβασμῷ ἴσος, εὐλαβείᾳ ἴσος. ὅταν φαντασίαν θεοῦ λάβωμεν, εὐθέως φόβος ἐπαύξεται, εὐλάβεια παραγίνεται· οὐ γὰρ οὕτω φοβούμεθα ὡς δεδιττόμενοι αὐτόν, οὐχ ὡς μορμολυκεῖόν τι, ἀλλ' ὡς σεβάσμιον ὑπερβάλλον. καὶ ἐπεὶ ἡ ἐκκλησία ἁγία ἐστὶν ἔνδοξος παραστᾶσα ἐκ δεξι ῶν τοῦ σωτῆρος, οἱ συνπληροῦντες αὐτὴν πάντες ἅγιοί εἰσιν. δύναται οὖν περὶ τῆς κλήσεως τῶν ἐθνῶν λέγεσθαι τό· \"φοβήθητε τὸν κύριον, πάντες οἱ ἅγιοι αὐτοῦ\". ὅτι οὐκ ἔστιν ὑστέρημα τοῖς φοβουμένοις αὐτόν. πλούσιοι ἐπτώχευσαν καὶ ἐπείνασαν, οἱ δὲ ἐκζητοῦντες τὸν κύριον οὐκ ἐλαττωθήσονται παντὸς ἀγαθοῦ. οἱ πρότεροι οἱ συνπληροῦντες τὴν συναγωγὴν τὴν πρὸ τῆς ἐπιδημίας πλούσιοι ὄντες εἰς πτωχείαν ἔπεσαν. πλούσιοι ἐπτώχευσαν καὶ ἐπείνασαν, οἱ δὲ ἐκζητοῦντες τὸν κύριον οὐκ ἐλαττωθήσονται παντὸς ἀγαθοῦ. ὅτε ᾔρθη ἀπ' αὐτῶν ἡ βασιλεία τοῦ θεοῦ, ὅτε ἀπέβη ἀπ' αὐτῶν ἡ νόησις τῶν θείων γραφῶν, ὅτε ἀπεστράφησαν τὴν παλαιὰν γραφὴν καὶ αὐτὴ αὐτούς, ἐκ πλουσίων πένητες γέγοναν·","english":"All who counterfeit holiness seem to be holy, but they are not God's. And he states the reason why he says \"all\": for \"there is no want to those who fear him.\" The fear of God makes people without want and without lack. \"Fear the Lord, all you his holy ones.\" Since \"there is no want to those who fear him,\" in order that you may become without lack, fear God himself. And, as I said, the fear of God is not a passion, but is equal to reverence, equal to piety. When we receive an impression of God, fear at once increases and piety comes; for we do not fear as though terrifying him, not as some scarecrow, but as something exceedingly venerable. And since the church is holy and glorious, standing at the right hand of the Savior, all who fill it up are holy. So it can be said concerning the calling of the Gentiles: \"Fear the Lord, all you his holy ones,\" because there is no want to those who fear him. The rich have become poor and have hungered, but those who seek the Lord will not lack any good thing. The former ones, who filled up the synagogue before the coming, being rich, fell into poverty. The rich have become poor and have hungered, but those who seek the Lord will not lack any good thing. When the kingdom of God was taken away from them, when the understanding of the divine Scriptures departed from them, when the old Scripture was turned away from them and they from it, they have become poor from being rich.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":304,"ref":"p304","source":"ἐπεὶ γὰρ ὁ πλοῦτος οὗτος παντοίως ὠφελεῖ τὸν ἔχοντα–γίνεται γὰρ αὐτοῦ καὶ τροφή, γίνεται αὐτοῦ καὶ σκεπαστήριον καὶ ἀμφίον–, λέγει ὅτι οὗτοι οἱ πλούσιοι πτωχεύσαντες ἐπείνασαν. ἀπέβαλον τὴν πνευματικὴν τροφήν, ἀπεστράφησαν τὸν \"ἄρτον τῆς ζωῆς\". ἐπτώχευσαν οὖν, πλὴν εἰ καὶ αὐτοὶ ἐπτώχευσαν, οἱ ἐκζητοῦντες τὸν κύριον οὐκ ἐλάττω̣νται τῶν ἀγαθῶν, ἀλλὰ πλήρης αὐτῶν γίνονται, τελείως αὐτῶν μεθέξουσιν· ὥσπερ γὰρ ᾔρται ἀπ' ἐκείνων ἡ βασιλεία τῶν οὐρανῶν–τοῦτο καὶ ἡ μήτηρ τοῦ Ἰησοῦ λέγει· \"πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουσίους ἐξαπέστειλεν κενούς\". οἱ πάλαι πλουτοῦντες κενοὶ ἐξαπεστάλησαν· κἂν γὰρ ἔχωσιν τὰ βιβλία Μωσέως καὶ τῶν προφητῶν, ἀλλὰ κενοί εἰσιν τοῦ θείου πληρώματος αὐτῶν. πλήρωμα οὖν τῆς θείας γραφῆς οὐχ ἡ σκιά, ἀλλὰ ἡ ἀλ̣η´̣θεια καὶ τὸ πνεῦμα. \"οἱ ἐκζητοῦντες\" οὖν \"τὸν κύριον\"–ἐπίτασιν τὸ ἐκζητεῖν δηλοῖ–πληροῦνται πάντων ἀγαθῶν. περὶ τούτου καὶ ὁ ὑμ̣νῳδός που λέγει πρὸς τὴν ἑαυτοῦ ψυχὴν διαλεγόμενος· \"εὐλόγει, ἡ ψυχή μου, τὸν κύριον τὸν ἐνπιμπλῶντα ἐν ἀγαθοῖς τὴν ἐπιθυμίαν σου\". καί· \"κατατρύφησον τοῦ κυρίου, καὶ δώσει σοι τὰ αἰτήματα τῆς καρδίας σου\". ἐπ' αὐτῆς εὑρίσκουσιν καλὰ πάντα̣ οἱ μεταβαίνοντες ἀπὸ τῆς σκιᾶς τοῦ νόμου καὶ τῆς ἐκ μέρους γνώσεως καὶ προφητείας. κυρίως δὲ ἀγαθὰ καὶ ἀκαθυστέρητα καὶ πληρέστατα τὰ τοῦ νόμου πνευματικά· ταῦτα γὰρ χειραγωγοῦσιν καὶ εἰς τὴν ἀλήθειαν τὴν πρόσωπον πρὸς πρόσωπον, τὴν τὸ τέλειον φέρουσαν, ἐν ᾗ οὐδεὶς ἀτελὴς ἔσται. δεῦτε, τέκνα, ἀκούσατέ μου.","english":"For this wealth benefits its possessor in every way—for it becomes his food, it becomes his shelter and his clothing—he says that these rich men, having become poor, hungered. They cast away spiritual food, they turned away from the \"bread of life.\" They became poor, then; but even if they themselves became poor, those who seek the Lord are not lacking in good things, but are filled with them, and will partake of them perfectly. For just as the kingdom of heaven has been taken away from them—this is what the mother of Jesus also says: \"He has filled the hungry with good things, and the rich he has sent away empty.\" Those who were rich long ago were sent away empty; for even if they possess the books of Moses and the prophets, they are empty of their divine fulfillment. The fulfillment, then, of the divine Scripture is not the shadow, but the truth and the spirit. Those, then, who \"seek the Lord\"—the word \"seek out\" indicates intensity—are filled with all good things. About this the psalmist also says somewhere, speaking to his own soul: \"Bless the Lord, O my soul, who fills your desire with good things.\" And: \"Delight yourself in the Lord, and he will give you the requests of your heart.\" In it all who pass over from the shadow of the law and from the partial knowledge and prophecy find all things beautiful. But properly, the spiritual things of the law are good and without diminution and most complete; for these lead by the hand also to the truth face to face, which brings perfection, in which no one will be imperfect. Come, children, listen to me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":305,"ref":"p305","source":"φόβον κυρίου διδάξω ὑμᾶς εἰρηκὼς περὶ τοῦ δεῖν πρὸς τὸν θεὸν ἀναλαβεῖν φόβον, καὶ ὥς τινες ἀποπεσόντες ἀπ'\n\nαὐτοῦ ἐκ πλουσίων πένητες καὶ πτωχοὶ γεγένηνται, καὶ ὅτι οἱ ἐκζητοῦντες τὸν κύριον ὃν φοβοῦνται, πληροῦνται πάντων ἀγαθῶν, λοιπὸν πρὸς πάντας τοὺς γενομένους αὐτοῦ τέκνα ἀποτείνει τὴν διδασκαλίαν λέγων· \"δεῦτε, τέκνα, ἀκούσατέ μου\". οὐ κατὰ σάρκα τινά. τέκνα δ' εἰσὶν τοῦ σοφοῦ οἱ σπεύδοντες ἐπὶ σοφίαν, τέκνα εἰσὶν τοῦ ἁγίου οἱ βουλόμενοι ἁγιασθῆναι, οἱ τὴν δικαιοσύνην κατορθοῦντες αὐτοῦ τοῦ πρώτου δικαίου τέκνα εἰσίν· εἴρηται γὰρ ἡμῖν ἐν ἀρχῇ τοῦ ψαλμοῦ ὅτι καὶ ἐκ προσώπου τοῦ σωτῆρος κατὰ τὸν ἄνθρωπον δύναται ἀπαγγέλλεσθαι. τέκνα δὲ τοῦ σ̣ωτῆρός εἰσιν ο̣ἱ τῆς ἀρετῆς ἐπιμελόμενοι, οἱ σπεύδοντες ἀναλαβεῖν τὴν γνῶσιν τῆς ἀληθείας. καλεῖ οὖν αὐτοὺς πόρρω ὄντας, οὐχ ἵνα μεταβατικῶς κινηθέντες ἐκ τόπου εἰς τόπον ἔλθωσιν, ἀλλὰ ἐκ διαθέσεως εἰς διάθεσιν, ἐξ ἐλάττονος καταστάσεως ἐπὶ τὴν μείζονα καὶ τελειοτέραν. φόβον κυρίου διδάξω ὑμᾶς. καὶ δύνανται ταῦτα τὰ τέκνα πρὸς οὓς τὸν λόγον ποιεῖται, \"νήπιοι ἐν Χριστῷ\" εἶναι φόβον ἔχοντες οὐ τὸν τέλειον, οὐ τὸν ἀκαθυστερήτους ποιοῦντα, ἀλλὰ τὸν ἀποχὴν τῆς κακίας τῆς πρακτικῆς ποιοῦντα, τὸν τῆς κολάσεως φόβον· τέκνα γάρ εἰσιν οἱ τοιοῦτοι ἀτελεῖς τυγχάνοντες· τοῦ γὰρ φοβουμένου τὸν κύριον ἀνενλιποῦς ὄντος καὶ οὗτοι οὐκ ἀνενλιπεῖς εἰσιν οὐκ ἔχοντες τὴν τελείαν ἀγάπην ἥτις ἔξω βάλλει τὸν προειρημένον φόβον οὐκ ἄλλη τις οὖσια τῆς θεοῦ μετουσίας. \"ὁ θεὸς\" δὲ \"ἀγάπη ἐστιν\".","english":"Having said, \"I will teach you the fear of the Lord,\" after speaking about the necessity of taking up fear toward God, and how certain people, having fallen away from it, have become from rich men poor and destitute, and that those who seek the Lord whom they fear are filled with all good things—he now extends his teaching to all who have become his children, saying: \"Come, children, listen to me\"—not to any according to the flesh. The children of the wise are those who hasten toward wisdom; the children of the holy are those who wish to be made holy; those who set righteousness aright are children of the first righteous one himself. For it was said by us at the beginning of the psalm that it can also be spoken from the person of the Savior according to the man. And the children of the Savior are those who take care for virtue, those who hasten to take up the knowledge of the truth. He calls them, then, though they are far off—not so that, having been moved transitionally from place to place, they might come, but from disposition to disposition, from a lesser state to the greater and more perfect one. \"I will teach you the fear of the Lord.\" And these children to whom he makes his address can be \"infants in Christ,\" having fear—not the perfect fear, not the one that makes people without deficiency, but the fear that produces abstinence from practical evil, the fear of punishment. For such people are children, being incomplete. For since the one who fears the Lord is without deficiency, these too are not without deficiency, not having the perfect love which casts out the aforementioned fear—which is nothing other than participation in God. And \"God is love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":306,"ref":"p306","source":"καὶ ὥσπερ ὁ μετέχων δικαιοσύνης δίκαιός ἐστιν, οὕτως ὁ τῇ ἀγάπῃ ταύτῃ ἐγγίσας καὶ ἓν πρὸς αὐτὴν γενόμενος τέκνον ἐστὶν σοφίας, υἱὸς ἀγάπης. τίς ἐστιν ἄνθρωπος ὁ θέλων ζωήν; ὅτε ἐν τῷ ἐλάττονι φόβῳ ἦσαν τῷ τὴν κόλασιν ἐπιφέροντι καὶ ἐκφοβοῦντι τὴν κόλασιν ἵνα μή τις ἁμαρτάνῃ, πλῆθος ἦσαν. ὅτε δὲ λοιπὸν σπεύδουσιν ἐπὶ τὸ ἐγγίσαι τῷ καλοῦντι ἵνα τὸν τοῦ θεοῦ φόβον διδαχθῶσιν, ὡς πρὸς ἕνα λοιπὸν ἀπαγγέλλεται τὰ ἀπαγγελλόμενα· καταρτισθέντες γὰρ \"τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ\" καὶ ἕκαστος κολληθεὶς πρὸς τὸν κύριον καὶ ἓν πνεῦμα γενάμενος πρὸς αὐτόν, ἀποβάλλουσιν τὸ πλῆθος· τὸ γὰρ πλῆθος, μάλιστα τὸ κατὰ τὴν ψυχὴν καὶ τὸν ἔσω ἄνθρωπον, ἢ ἐξ ἐναντιότητος συμβαίνει ἢ ἐκ διαφορᾶς τῆς κατὰ τὸ μᾶλλον καὶ ἧττον. ἐὰν πάντες οἱ καλούμενοι ἀρετὴν ἔχωσιν, μὴ ὁμοίως δὲ αὐτὴν ἔχωσιν, πλῆθός ἐστιν. καὶ οὔκ ἐστιν δὲ τοῦτο τὸ πλῆθος τὸυ κατ' ἐναντιότητα. ὅταν δὲ καὶ ἐναντίας ἔχωσιν αἰσθήσεις, πολλοὶ τυγχάνουσιν διὰ τὴν παροῦσαν κακίαν· οὐ γὰρ ἑνοποιός ἐστιν ἡ κακία, ἀλλὰ μᾶλλον διαιρετική. ἀντακολουθίαν γοῦν τῶν ἀρετῶν, οὐχὶ δὲ τῶν κακιῶν λέγομεν. ἀδύνατόν ἐστιν ἀντακολουθεῖν τὰς κακίας ἑαυταῖς· εἰσὶν γὰρ ὑπερβολαὶ καὶ ἐνλείψεις. αἱ δὲ ὑπερβολαὶ καὶ ἐνλείψεις ἐναντιώσεις εἰσίν. πάντες οὖν οἱ τελείως τὴν ἀρετὴν ἀναλαμβάνοντες ἕν εἰσιν καὶ ἓν πρὸς τὸν θεὸν γίνονται. αὐτίκα γοῦν οἱ πιστεύοντες πάντες κατὰ τὴν ὀρθὴν πίστιν μίαν καρδίαν καὶ μίαν ψυχὴν ἔχουσιν τῶν φαύλων οὐκ ἐχόντων τοῦτο. καλεῖ οὖν ἐνίους καὶ διψύχους. πρὸς ἄνθρωπον οὖν μόνο̣ν ποιεῖται τὸν λόγον.","english":"And just as the one who partakes of righteousness is righteous, so the one who has drawn near to this love and has become one with it is a child of wisdom, a son of love. Who is the man who desires life? When they were in the lesser fear—the fear that brings punishment and terrifies with punishment so that no one sins—they were a multitude. But when they now hasten to draw near to the one who calls, so that they may be taught the fear of God, what is proclaimed is now proclaimed to one. For having been perfected \"in the same mind and the same judgment,\" and each one having been joined to the Lord and having become one spirit with him, they cast off multitude. For multitude—especially that which pertains to the soul and the inner man—arises either from opposition or from difference in degree, in the more and the less. If all who are called possess virtue, but do not possess it in the same way, it is a multitude. And this is not the multitude that comes by opposition. But when they also have contrary perceptions, they are many because of the wickedness present in them; for wickedness is not unifying but rather divisive. At any rate, we speak of the mutual entailment of virtues, but not of vices. It is impossible for vices to entail one another; for they are excesses and deficiencies. And excesses and deficiencies are oppositions. All, then, who perfectly take up virtue are one and become one toward God. Indeed, all who believe according to right faith have one heart and one soul, while the wicked do not have this. He calls some, then, double-souled. Therefore he directs his word to a single man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":307,"ref":"p307","source":"εἷς δέ ἐστιν ὁ ἄνθρωπος κατὰ τὴν οὐσίαν· κἂν γὰρ διάφοροι καὶ πολλοὶ γίνωνται ἄνθρωποι, ἐκ̣ τῶν συμβαινουσῶν ποιοτήτων τὸ πλῆθος ἔχουσιν. κατὰ μέντοι τὸ πρῶτον ὑποκείμενον τὸ δε̣κτικ̣ὸν τῶν ποιοτήτων εἷς εἰσιν· πάντες ὁμοούσιοι γάρ εἰσιν. ἀνθρώπου οὖν ἐστιν τὸ ποθεῖν ζωήν, ἀνθρώπου τοῦ σῴζοντος τὸ κατ' εἰκόνα. ἵππος θηλυμανὴς οὐ ποθεῖ ζωήν. ἐπερ· τὸ \"τίς ἐστιν ἄνθρωπος\"; –οὐ τὸ σπάνιον οὐδὲ τὸ ἀδύνατον· τὸν ἰδίως ποιὸν ὃν λέγομεν ἄτομον, ἵνα ᾖ τό· εἴ τις ἄνθρωπος τοιοῦτός ἐστιν, ἡκέτω καὶ μαθέτω τὸν τοῦ θεοῦ φόβον. 13–14 ἀγαπῶν ἡμέρας ἰδεῖν ἀγαθάς; παῦσον τὴν γλῶσσάν σου ἀπὸ κακοῦ καὶ χείλη σου τοῦ μὴ λαλῆσαι δόλον. εὐθέως ἕπεται τῷ πόθῳ τῆς ζωῆς καὶ τῇ μαθήσει τοῦ θεικοῦ φόβου τὸ ἐν ἀγαθαῖς ἡμέραις γενέσθαι· οὐ γὰρ οὕτως ἠλίθιοί ἐσμεν ὥς τινες, ὡς νομίζειν τὴν εὐπάθειαν τοῦ σώματος καὶ τὸν περιρέοντα πλοῦτον ποιεῖν ἡμέρας ἀγαθάς· ἔχεις γὰρ πολλὰ ἐν τῇ\n\nγραφῇ τοιαῦτα· \"τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται καὶ ἔσῃ μακροχρόνιος ἐπὶ τῆς γῆς τῆς ἀγαθῆς, ἧς κύριος ὁ θεὸς δίδωσίν σοι\". ἐὰν περὶ τῆς γῆς ταύτης ἐκλάβῃς καὶ τούτων τῶν κατὰ τὸ πρόχειρον γονέων, διαψεύδεται. περὶ τῆς παρούσης οὐ λέγεται \"ἧς δίδωσίν σοι\". \"παῦσον τὴν γλῶσσάν σου ἀπὸ κακοῦ\". καλῶ σε μαθεῖν φόβον κυρίου, ἵνα μαθὼν ἅγιος γένῃ, ἀκαθυσ198 τέρητος, οὐδεμιᾶς ἀρετῆς λειπόμενος. τοίνυν ἐλθέ, ἵνα παύσῃς τὴν γλῶσσάν σου ἀπὸ κακοῦ. μηκέτι ἡ γλῶσσα τοῦ ἔσω ἀνθρώπου ἐχέτω τὸ κακόν. τότε δὲ ἔξω παντὸς γίνεται, ὅταν τὸ ἀγαθὸν ἔχῃ καὶ προφέρῃ.","english":"But man is one in essence; for even if men become diverse and many, they have their plurality from the qualities that accrue to them. Yet with respect to the first underlying subject, that which is receptive of the qualities, they are one; for all are of the same essence. It belongs, then, to man to long for life—to the man who preserves the image. A horse mad after mares does not long for life. Since the question is \"Who is the man?\"—it is not the rare or the impossible thing; it is the specifically qualified individual whom we call the atom, so that it may mean: if any man is such a one, let him come and learn the fear of God. 13–14 Who is the man who loves to see good days? Stop your tongue from evil and your lips from speaking guile. Immediately following the longing for life and the learning of the divine fear comes being in good days; for we are not so foolish as some, as to think that bodily well-being and overflowing wealth make good days. For you have many such things in Scripture: \"Honor your father and your mother, that it may go well with you and you may be long-lived upon the good land which the Lord God gives you.\" If you take this in reference to this land and to these parents in the superficial sense, it is falsified. Concerning the present life it is not said, \"which he gives you.\" \"Stop your tongue from evil.\" I call you to learn the fear of the Lord, so that having learned you may become holy, undefiled, lacking in no virtue. Come, therefore, that you may stop your tongue from evil. Let the tongue of the inner man no longer have evil. Then it is outside of everything, when it has the good and brings it forth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":308,"ref":"p308","source":"ἕπεται δὲ τῷ παύσασθαι τὴν γλῶσσαν ἀπὸ κακοῦ καὶ τὸ τὰ χείλη μηκέτι δόλον λαλεῖν, ἠρεμᾷ δὲ καὶ τὸ ὑποκρίνασθαί τι· ἐστὶν μὲν γὰρ δολιευόμενος ἐπὶ τῷ κακὸν ποιῆσαι. \"βολὶς τιτρώσκουσα ἡ γλῶσσα αὐτῶν, δόλια τὰ ῥήματα τοῦ στόματος αὐτῶν\". οὗτοί εἰσιν οἱ ἀπὸ τῶν αἱρέσεων, οἱ προιστάμενοι τῆς ἀθεότητος. δύναταί τις οὖν εἰς τὸ ῥητὸν εἰπεῖν ὅτι· ἐπεὶ τότε μάλιστα ὅτε τοῦτ' ἔλεγομεν, πάντες ἐπὶ τὸ κακὸν ἦσαν δραμόντες, ὡς λοιπὸν θρήνους ἐπ' αὐτῶν ᾄδεσθαι, πρὸς τοὺς τοιούτους ἔλεγεν· οὐ γὰρ εἶπεν ὅτι \"ἕκαστος τῶν ἀδελφῶν μου\" ἢ \"ἕκαστος τῶν ἀδελφῶν ἡμῶν\", τουτέστιν τῶν ἁγίων, ἀλλὰ τῶν θελησάντων ἕνα πατέρα ἔχειν, τῶν ἐκ τοῦ διαβόλου γεγεννημένων διὰ τοῦ θέλειν αὐτοῦ τὰς ἐπιθυμίας ποιεῖν· \"ὑμεῖς\" γὰρ \"ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ διαβόλου θέλετε ποιεῖν\". περὶ τῶν τοιούτων οὖν ἀδελφῶν τῶν ὑπὲρ τοῦ πατρὸς καὶ πονηροῦ γεγεννημένων λέγει· \"πᾶς ἀδελφὸς πτέρνᾳ πτερνιεῖ\"· καὶ γὰρ ὁ πατὴρ αὐτῶν τοιοῦτός ἐστιν· δόλῳ πάντας ἐπήγαγεν ὑφ' ἑαυτὸν καὶ ὑπάγει τοὺς ἑπομένους αὐτοῦ τῇ πονηρίᾳ. \"καὶ πᾶς φίλος\" τοιοῦτος \"καταπταίξεται\". οὐ περὶ τῶν ὄντως φίλων λέγει. Ἰησοῦς λέγει τοῖς μαθηταῖς ὅτι· \"ὑμεῖς φίλοι ἐστέ\". καὶ τὴν αἰτίαν ἀποδέδωκεν· \"ὅτι πάντα τὰ τοῦ πατρὸς ἐγνώρισα ὑμῖν\". οὐδεὶς τῶν φίλων τούτων καταπταίξει. διὰ τοῦτο ἐλεύθεροί εἰσιν. πρὸς ἐκείνους οὖν ὁ λόγος ἐστὶν τοὺς ὄντας τοιούτους· \"ἀλήθειαν οὐ μὴ λαλήσουσιν\". περὶ τῶν μὴ λαλούντων ἀλήθειαν ὁ λόγος ὅτι· \"ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν\". ὁ μὴ στὰς ἐν τῇ ἀληθείᾳ γέγονεν ἐν αὐτῇ ποτε.","english":"And it follows upon the tongue's ceasing from evil that the lips no longer speak guile, and that dissembling anything is also at rest; for there is one who deals treacherously for the purpose of doing evil. \"Their tongue is a wounding arrow; the words of their mouth are deceitful.\" These are the men from the heresies, the leaders of godlessness. One may therefore say with respect to the literal sense that, since at that time especially, when we were saying this, all had run to evil, so that thereafter lamentations were sung over them, he spoke to such men; for he did not say \"each of my brothers\" or \"each of our brothers,\" that is, of the saints, but of those who wished to have one father, of those born of the devil through their willing to do his desires; for \"you are from your father the devil, and you wish to do the desires of the devil.\" Concerning such brothers, then, who were born of a father who is also wicked, he says: \"Every brother will supplant with the heel\"; for their father is such a one: by guile he brought all things under himself and brings under those who follow his wickedness. \"And every friend\" such as this \"will stumble.\" He does not speak of the true friends. Jesus says to the disciples: \"You are my friends.\" And he has given the reason: \"because I have made known to you all things of the Father.\" None of these friends will stumble. Therefore they are free. To those, then, who are such as this, the word is addressed: \"They will not speak the truth.\" Concerning those who do not speak the truth, the word is that \"he has not stood in the truth.\" He who has not stood in the truth was once in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":309,"ref":"p309","source":"οὐδέποτε δὲ περί τινος λέγομεν ὅτι οὐχ ἵσταται οὗτος ἐν τέχνῃ, ἐὰν μὴ πειραθεὶς ᾖν ἐν τέχνῃ ἢ τεχνῶν πολλῶν καὶ μεταβαίνῃ ἐξ ἑτέρων εἰς ἑτέρας. εἰ μὴ ἦν γενόμενος ἐν τῇ ἀληθείᾳ, οὐκ ἔφερεν αὐτῷ ψόγον τὸ μὴ ἑστάναι ἐν αὐτῇ. καὶ ὅρα γε τὸ δόγμα· πῶς \"θέλει πάντας ἀνθρώπους σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν\"; εἰ τῷ θελήματι αὐτοῦ οὐδεὶς ἀντιστήκει, πῶς θέλοντος αὐτοῦ σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν πάντας ὑστεροῦσίν τινες, ἵνα μὴ εἴπω, οἱ πλεῖστοι; θέλοντος αὐτοῦ ἐὰν θελήσωμεν καὶ συνδρομὴ τῶν δύο βουλημάτων γένηται, ἡ σωτηρία γίνεται· οὐδεὶς γὰρ ἄκων ἀγαθός ἐστιν, οὐδεὶς μὴ θέλων σῴζεται, οὐδεὶς μὴ σπεύδων πρὸς τὸ προσελθεῖν τῷ θεῷ καὶ τὸν νόμον αὐτοῦ τηρήσας οἷός τέ ἐστιν ἐπιγνῶναι τὴν ἀλήθειαν. διὰ τοῦτο καὶ ὁ σωτὴρ ἐν τῷ εὐαγγελίῳ λέγει· \"εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι\". \"εἴ τις θέλει\"· ὅσον ἧκεν εἰς τὸν σωτῆρα, βούλεται αὐτὸν τοῦτο ποιεῖν, ἀλλ' οὐκ ἀναγκάζει, προαίρεσιν κινεῖ, θέλησιν διεγείρει. \"εἴ τις\" οὖν \"θέλει ὀπίσω μου ἐλθεῖν\", \"εἴ τις θέλει ἀκολουθῆσαί μοι\" –τοῦτο γὰρ σημαίνει τὸ \"ὀπίσω μου ἐλθεῖν\"–, \"ἀράτω τὸν σταυρὸν ἑαυτοῦ\"· σταυρωθήτ̣ω̣ τῷ κόσμῳ, νεκρωσάτω \"τὰ μέλη αὐτοῦ τὰ ἐπὶ τῆς γῆς\", ἀνενέργητος γενέσθω πρὸς τὸν κόσμον. ὁ σταυρωθεὶς τοὺς πόδας ἔχει κωλυομένους βαδίζειν ὅποι βούλεται, τὰς χεῖρας πράττειν ὃ θέλει.","english":"But we never say of anyone that he does not stand in a craft, unless he has been tested in a craft or in many crafts and passes from one to another. If he had not been in the truth, the fact that he does not stand in it would bring him no reproach. And observe the doctrine: how does he \"will that all men be saved and come to the knowledge of the truth\"? If no one resists his will, how is it that when he wills all to be saved and to come to the knowledge of the truth, some—not to say most—fall short? When he wills, if we also will and a concurrence of the two wills takes place, salvation happens; for no one is good unwillingly, no one is saved without willing it, no one who does not hasten to draw near to God and keep his law is able to know the truth. For this reason the Savior also says in the Gospel: \"If anyone wills to come after me, let him deny himself and take up his cross and follow me.\" \"If anyone wills\": as far as the Savior is concerned, he wishes him to do this, but he does not compel; he moves the choice, he awakens the will. \"If anyone,\" then, \"wills to come after me,\" \"if anyone wills to follow me\"—for this is what \"to come after me\" means—\"let him take up his own cross\": let him be crucified to the world, let him put to death \"his members that are upon the earth,\" let him become inactive toward the world. The one who has been crucified has his feet hindered from walking wherever he wishes, and his hands from doing what he wishes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":310,"ref":"p310","source":"ὅταν τοίνυν πρὸς τὸν κόσμον σταυρωθῇ τις οὐδὲ βαδίζῃ κατ' αὐτὸν ἔτι οὐδὲ ἐνεργῇ τὰ ἐκείνου, τούτῳ δὲ καὶ ὁ κόσμος σταυροῦται τῷ σταυρωθέντι αὐτῷ, ἵνα καὶ ὁ κόσμος ἀνενέργητος ᾖ κατ' αὐτοῦ μηδὲ βαδίζων κατ' αὐτοῦ μηδὲ ἐνεργῶν τὰ ἐκεῖνον βλάπτοντα. \"εἴ τις\" οὖν \"θέλει ὀπίσω μου ἐλθεῖν\"· μὴ ποτὲ μέν, ποτὲ δὲ μή· ἡ γὰρ\n\nἀρετὴ συνεχῶς λεγομένη ἀρετή ἐστιν καὶ τελειότης ἐστίν, οὐχ ὡς ἐπὶ τῶν ἄλλων πράξεων. οὕτω γοῦν καὶ ὁ ἀπόστολος γράφει· \"πάντοτε χαίρετε, ἀδιαλείπτως προσεύχεσθε ἐν παντὶ εὐχαριστοῦντες\". ὁ πάντοτε χαίρων πάντοτε ἔχει τὴν ἀρετήν· χαίρει γὰρ οὐκ ἐπ' ἄλλῳ τινὶ ἢ ἐπὶ τῷ εὐδοκιμεῖν ἐν τῷ ἀρεστεῖν θεῷ. \"ἀγαπῶν ἡμέρας ἰδεῖν ἀγαθάς\". τὸ \"ἰδεῖν\" ὧδε τὸ πειραθῆναι σημαίνει, καὶ \"ἀγαθῶν πειραθῆναι ἡμερῶν\", ἀπολαῦσαι. \"παῦσον τὴν γλῶσσάν σου ἀπὸ κακοῦ\". ἐπίστησον τῷ λόγῳ σου, δοκίμασον αὐτόν, λόγον ἀκατάγνωστον ἔχειν θέλησον· ὡς γράφει Τίτῳ ὁ ἀπόστολος \"ὑγιῆν λόγον\" ἔχειν \"ἀκατάγνωστον\". ὁ ἔχων ἀκατάγνωστον λόγον καὶ ἄλ199 λας πολλὰς ἐντολὰς τοῦ Ἰησοῦ πληροῖ. ἀδύνατόν ἐστιν τὸν ἀκατάγνωστον λόγον μὴ ἔχοντα τηρῆσαι τό· \"ἔστω ὑμῶν τὸ ναὶ ναὶ καὶ τὸ οὒ οὔ\"· μὴ πιστευόμενος γὰρ ἐνίοτε ἀπαιτεῖται ὅρκον. ἐὰν δὲ μηδέποτε κατεγνωσμένον σχῇ λόγον, μηδέποτε ἀμφιβάλῃ τις, πρότερον ἀληθεύει ἢ οὒ ἢ ὡς λέγει καὶ ποιεῖ, ὅταν ἀπαιτηθήσεται ὅρκον καὶ ἔστιν τὸ ναὶ ναὶ αὐτοῦ καὶ τὸ οὒ οὔ, ἀκατάγνωστος λόγος οὖν ἐστιν ὁ τοιοῦτος. καὶ πάλιν ὁ περὶ τῶν δογμάτων τῆς ἀληθείας διεξερχόμενος καὶ ἀποδεικνὺς αὐτὰ ἐπιστημονικῶς λόγον ἔχει καὶ περὶ αὐτὰ ἀκατάγνωστον.","english":"When, therefore, someone has been crucified to the world, he no longer walks according to it nor does he do its works, and to this man who has been crucified to it the world also is crucified, so that the world also may be inactive against him, neither walking against him nor working the things that harm him. \"If anyone,\" then, \"wishes to come after me\"—not at one time yes and at another time no; for virtue, when it is continually called virtue, is virtue and is perfection, not as in the case of other actions. Thus, indeed, the apostle also writes: \"Rejoice always, pray without ceasing, giving thanks in everything.\" The one who rejoices always always has virtue; for he rejoices in nothing other than in being approved in pleasing God. \"Loving to see good days.\" Here \"to see\" means to experience, and \"to experience good days\" means to enjoy them. \"Restrain your tongue from evil.\" Set your speech aright, test it, desire to have speech that is beyond reproach; as the apostle writes to Titus, to have \"sound speech\" that is \"beyond reproach.\" The one who has speech beyond reproach also fulfills many other commandments of Jesus. It is impossible for one who does not have speech beyond reproach to keep the command: \"Let your yes be yes and your no be no\"; for one who is not trusted is sometimes required to swear an oath. But if he has never had speech that is condemned, and no one ever doubts whether he speaks the truth beforehand, or whether he does as he says, when he is required to swear an oath and his yes is yes and his no is no, then such a man has speech beyond reproach. And again, the one who expounds the doctrines of the truth and demonstrates them scientifically has speech that is also beyond reproach in these matters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":311,"ref":"p311","source":"οὐδεὶς αὐτὸν ἐλέγξαι δύναται ὡς ψευσάμενον, ὡς φαύλως φρονοῦντα, ὡς ἐκτὸς τῆς ἀληθείας ὄντα. ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν. τοῦτο λέγει ὅτι· ἐὰν ἐν τῷ κακῷ τυγχάνῃς, ἐὰν κατ' αὐτὸ πεποιωμένος ᾖς καὶ ἐνεργῶν κατ' αὐτό, ἐπεὶ καλῶ σε ἐπὶ ποίησιν τοῦ ἀγαθοῦ, ἔκκλινον ἀπὸ τοῦ κακοῦ. ἀδύνατόν ἐστιν ἐκτὸς εἶναι ἀμφοτέρων. ὑπεξῃρήσθω δὲ νῦν τὰ βρέφη. ὁ μὴ ὢν ἐν ἀγαθῷ ἐν κακῷ ἐστιν, ὁ ἐκτὸς τοῦ κακοῦ τυγχάνων μετέχει τοῦ ἀγαθοῦ. \"ἔκκλινον\" τοίνυν \"ἀπὸ τοῦ κακοῦ\". ἡ ἔκκλισις δὲ προαιρετική ἐστιν· προστάττει γὰρ καὶ συμβουλεύει. οὐδεὶς δὲ προστάττει ἢ συμβουλεύει τῷ προαίρεσιν μὴ ἔχοντι. καλῶ σε εἰς τὸ ποιῆσαι τὸ ἀγαθόν. οὐκ ἄλλως δὲ αὐτὸ ποιῆσαι καὶ κατ' αὐτὸ ἐνεργῆσαι δύνῃ, ἐὰν μὴ ἀποστῇς τοῦ κακοῦ. οὕτω γοῦν καὶ ἐν Ἰσαίᾳ λέγεται· \"παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν, μάθετε καλὸν ποιεῖν\"· ἐν ὅσῳ γάρ τις ἐν ταῖς πονηρίαις ἑαυτοῦ, τουτέστιν ταῖς κακίαις, ἐστὶν ἐνεργῶν, οὐδὲν οὗτος δύναται μαθεῖν καλὸν ποιεῖν. καὶ πάλιν ὁ θεσπέσιος ἀπόστολος γράφει· \"πάντα δοκιμάζετε, τὸ καλὸν κατέχετε, ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε\". \"ἔκκλινον\" τοιγαροῦν \"ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν\". οὐκ ἀπαρκεῖ τὸ ἐκκλῖναι ἀπὸ τοῦ κακοῦ, εἰ μὴ καὶ τὸ ἀγαθόν τις ποιήσῃ· ἔστιν γὰρ ἐκκλῖναι ἀπὸ τοῦ κακοῦ κωλυόμενον φόβῳ κολάσεως εἰς τοῦτο ἀγούσης, ἀλλ' οὐ προαιρετικῶς οὗτος τὸ ἀγαθὸν ποιεῖ· ἐὰν γὰρ περιέλῃς τοῦ ἀγαθοῦ τὸ ἑκούσιον, οὐκέτι ὅλως ἀγαθόν ἐστιν. ζήτησον εἰρήνην καὶ δίωξον αὐτήν. συνχυτικόν ἐστιν τὸ κακὸν καὶ τάραχον ἐργάζεται τῇ ψυχῇ· πο̣λ̣λὴν γὰρ ἔχει τὸ γένος τῆς κακίας διαφοράν.","english":"No one can convict him of having lied, of thinking basely, or of being outside the truth. Turn away from evil and do good. This means: if you happen to be in evil, if you have been formed according to it and are working according to it, since I call you to the doing of good, turn away from evil. It is impossible to be outside both. But let infants be exempted for now. The one who is not in good is in evil, and the one who is outside evil partakes of good. \"Turn away,\" therefore, \"from evil.\" Turning away is a matter of free choice, for he commands and counsels. But no one commands or counsels one who does not have free choice. I call you to do good. You cannot do it otherwise and work according to it unless you depart from evil. Thus indeed it is also said in Isaiah: \"Cease from your wickednesses, learn to do good\"; for as long as someone is working in his wickednesses, that is, in his vices, he can learn nothing good to do. And again the inspired apostle writes: \"Test all things, hold fast to what is good, abstain from every form of evil.\" \"Turn away,\" therefore, \"from evil and do good.\" It is not enough to turn away from evil unless one also does good; for it is possible to turn away from evil while being restrained by fear of punishment that leads to this, but such a person does not do good by free choice; for if you take away the voluntary element of good, it is no longer good at all. Seek peace and pursue it. Evil is confounding and produces disturbance in the soul, for the kind of vice has great variety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":312,"ref":"p312","source":"αἱ μὲν τῶν κακιῶν κατ' ἐλάττωσιν γίνονται, αἱ δὲ κατὰ πλεονασμόν, ὡς δειλία καὶ θρασύτης, ὡς δεισιδαιμονία καὶ ἀσέβεια. μεταδίωκε αὐτὴν τὴν εἰρήνην· τὸ γὰρ οὕτω διῶξαι οὐ τοῦτο σημαίνει ὅτι ἀπέλασον αὐτήν. ἔχεις δὲ καὶ ἐν ταῖς Παροιμίαις· \"διώκοντας\", φησίν, \"δικαιοσύνην ἀγαπᾷ\", ὁ θεὸς δηλονότι, τουτέστιν τοὺς μεταδιώκοντας. ἡ δικαιοσύνη δὲ ἡ μεταδιωκομένη πᾶσά ἐστιν ἡ ἀρετή. λέγει γοῦν ἡ Σοφία· \"ζητήσουσίν με κακοὶ καὶ οὐχ εὑρήσουσιν\". οἱ κακοὶ ζητοῦσιν τὴν σοφίαν, τὸ ὅσον ἧκεν εἰς αὐτούς, κρύψαι αὐτὴν καὶ ἀφανίσαι θέλοντες. οὐχ οὕτω δὲ ζητοῦσιν τὴν σοφίαν οἱ σπεύδοντες σοφοὶ γενέσθαι, ἀλλὰ μεταδιώκουσιν αὐτήν. καὶ λέγω, ἐπειδὴ τα`̣ ἐξηγητικὰ φιλεῖτε· Ἡρῴδης ἐζήτει τὸν Ἰησοῦν ἵνα φονεύσῃ. πολλάκις ἐζήτησαν αὐτὸν οἱ Ἰουδαῖοι, ἵνα ἀπκτείνωσιν. οἱ δὲ μαθηταὶ ἐζήτουν αὐτὸν ἵνα ὠφεληθῶσιν, ἵνα μετάσχωσιν αὐτοῦ. εἶπεν γοῦν τις αὐτῷ· \"οἱ ὄχλοι ζητοῦσίν σε ἰδεῖν σε θέλοντες\"· πιστεῦσαι γὰρ ἠβούλοντο καὶ ἔργα παράδοξα ἰδεῖν καὶ λόγους ἀκοῦσαι καὶ θεραπειῶν τυχεῖν. ὁμώνυμον οὖν τὸ διώκειν. ὅτι οἱ","english":"Some vices arise by deficiency and others by excess, as cowardice and rashness, as superstition and impiety. Pursue peace itself; for to pursue it in this way does not mean to drive it away. You also have it in Proverbs: \"Those who pursue,\" it says, \"righteousness he loves\"—God, clearly—that is, those who pursue it. And the righteousness that is pursued is the whole of virtue. Indeed, Wisdom says: \"The wicked will seek me and will not find me.\" The wicked seek wisdom, as far as it depends on them, wishing to hide it and make it disappear. But those who hasten to become wise do not seek wisdom in this way; rather, they pursue it. And I say this, since you love exegetical matters: Herod was seeking Jesus in order to kill him. Often the Jews sought him in order to put him to death. But the disciples were seeking him in order to be benefited, in order to share in him. Indeed, someone said to him: \"The crowds are seeking you, wishing to see you\"; for they wanted to believe and to see wondrous deeds and to hear words and to obtain healings. So \"to pursue\" is homonymous. Because those","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":313,"ref":"p313","source":"ὀφθαλμοὶ κυρίου ἐπὶ δικαίους. πολλὴ προτροπὴ πάλιν, πολλὴ παίδευσις. τοῦτο λέγει ὅτι· οἱ ὀφθαλμοὶ τοῦ θεοῦ ἕτοιμοί εἰσιν πρὸς τὸ ἰδεῖν καὶ σῶσαι, καὶ ἕτοιμα ἔχει τὰ ὦτα πρὸς τὸ ὑπακοῦσαι. \"ἔκκλινον\" τοίνυν \"ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν, καὶ ζήτησον εἰρήνην καὶ δίωξον αὐτήν\"· εὐθέως γὰρ ἕξεις θεὸν ἔφορον. μόνον θέλησον εἶναι δίκαιος, διώκειν τὴν δικαιοσύνην, καὶ ἔχεις τοὺς ὀφθαλμοὺς τοῦ θεοῦ ἐπικειμένους σοι καὶ τὰ ὦτα αὐτοῦ ἕτοι μα εἰς τὸ δέξασθαι τὰς εὐχάς σου ἃς ποιῇ πρὸς αὐτόν. καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν. πολλάκις ἐλέχθη ὅτι τὰ ἀνθρωπολογούμενα ἐπὶ θεοῦ οὐκ ἐπὶ ῥητοῦ λαμβάνειν δεῖ, ὡς οἴονται οἱ ἀνθρωπομορφεῖται· θέλουσιν γὰρ καὶ πρόσωπον ἀνθρώπινον εἶναι περὶ τὸν θεόν, καὶ λέγουσιν ὅτ̣ι ὁ κατὰ εἰκόνα ἄνθρωπος καὶ ὁμοίωσιν θεοῦ γέγονεν κατὰ τὴν κατασκευὴν τοῦ σώματος. ἀνετράπη δὲ τὸ τοιοῦτο ὑπὸ σοφῶν ἀνδρῶν· λέγουσιν γὰρ ὅτι· εἰ κατὰ τοῦτο ὁ ἄνθρωπος κατ' εἰκόνα θεοῦ ἐστιν, ὅτι μιμεῖται σωματικῶς τὸν θεὸν καὶ τὸ σῶμα αὐτοῦ ὁμοίωσιν ἔχει πρὸς τὸν θεόν, πῶς ὁ θεὸς λέγεται πτέρυγας ἔχειν· \"ἐν σκέπῃ τῶν πτερύγων σου σκεπάσεις με\"; ἄπτερον οὖν ζῷόν ἐστιν ὁ ἄνθρωπος, ὥστε οὐ κατὰ τὸ σῶμα \"κατ' εἰκόνα καὶ ὁμοίωσίν\" ἐστιν θεοῦ\"3. ἐὰν δὲ νοήσῃς, τίνες αἱ τοῦ θεοῦ πτέρυγες, ὄψει ὅτι καὶ ὁ ἄνθρωπος ἔχει τοιαύτας πτέρυγας νοητὰς μετεωριζούσας αὐτόν. πάλιν οἱ ὀφθαλμοί·","english":"The eyes of the Lord are upon the righteous. Great is the exhortation again, great the instruction. This says that the eyes of God are ready to see and to save, and he has ears ready to listen. \"Turn away,\" therefore, \"from evil and do good, and seek peace and pursue it\"; for immediately you will have God as your overseer. Only will to be righteous, to pursue righteousness, and you have the eyes of God fixed upon you and his ears ready to receive your prayers which you make to him. And his ears are for their supplication. It has often been said that the things spoken in human terms about God must not be taken literally, as those who think of God in human form suppose; for they wish that there is also a human face about God, and they say that the man according to image and likeness of God has come to be according to the constitution of the body. But this sort of thing has been refuted by wise men; for they say: if in this respect man is according to the image of God, because he imitates God bodily and his body has a likeness to God, how is God said to have wings: \"In the shelter of your wings you will cover me\"? Man, then, is a wingless creature, so that he is not \"according to image and likeness\" of God in respect of the body. But if you understand what the wings of God are, you will see that man too has such wings, intelligible ones, which lift him up. Again the eyes:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":314,"ref":"p314","source":"ἐπειδὴ κατ' ἱστορίαν πάντα λαμβάνουσιν, ὁ ἄνθρωπος δυ´̣ο ὀφθαλμοὺς ἔχων οὔκ ἐστιν \"κατ' εἰκόνα καὶ ὁμοίωσιν\" τοῦ ἑπτὰ ἔχοντος, ὥστε ἀναγόμενα ἐκεῖνα τῶν αἰσθητῶν ἀπάγει, τὰ περὶ ἀνθρώπου δὲ τῶν αἰσθητῶν ἀπαγόμενα τὴν ὁμοιότητα τὴν πρὸς τὸν θεὸν σῴζει. πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακά. τοῦτο λέγει ὅτι οἱ ποιοῦντες τὰ κακὰ οὔκ εἰσιν δίκαιοι. μὴ ὄντες δὲ δίκαιοι οὐκ ἐφορῶνται ὑπὸ τοῦ θεοῦ οὐδὲ εἰσακούονται. ὅμως οὐ μένουσιν ἀφάνταστοι αὐτοῦ. ὅταν δὲ περιπέσωσιν ἀνιαροῖς τισιν καὶ ἐν συναισθήσει γένωνται ὅτι διὰ τὰ πραττόμενα καὶ φρονούμενα κακὰ ἐν τούτοις γεγόνασιν, φαντασίαν αὐτοῦ λαμβάνουσιν. ἀμέλει γοῦν καὶ Μωυσῆς ὁπηνίκα ἐδίωκεν Φαραὼθ καὶ ἡ στρατιὰ αὐτοῦ πᾶσα, εἶπεν ἤκουσεν τοῦ θεοῦ ὅτι· \"δοξασθήσομαι ἐν Φαραὼ καὶ ἐν πάσῃ τῇ στρατιᾷ αὐτοῦ, καὶ γνώσονται οἱ Αἰγύπτιοι ὅτι ἐγώ εἰμι κύριος\"· πῶς γὰρ ἔγνωσαν; ἦ ὑποβρύχιοι γενόμενοι μηκέτι διαφυγεῖν δυνάμενοι ἔλαβον φαντασίαν θεοῦ. καὶ ἐν ψαλμοῖς δὲ κεῖται ὅτι· \"αἰσχυνθήτωσαν καὶ ἐντραπήτωσαν καὶ ἀπολέσθωσαν καὶ γνωσάτωσαν ὅτι ὄνομά σοι, κύριε\". μετὰ τὸ ἀπολέσθαι, μετὰ τὸ αἰσχυνθῆναι ἔγνωσαν τὸν θεόν, καὶ τοῦτό ἐστιν τὸ ἐμφανῆν αὐτὸν εἶναι καὶ πρόσωπον ἔχειν ἐπὶ ποιοῦντας κακά. ἐπερ· πῶς ἀλλαχοῦ λέγει· \"ἀπέστρεψας δὲ τὸ πρόσωπόν σου, καὶ ἐγενήθην τεταραγμένος\"; –ἄλλως ἐκεῖ λέγεται· τοῦ σωτῆρός ἐστιν ἡ φωνή. ἄκουε οὖν· τὸ ἀποστρέψαι τὸ πρόσωπον οὐκ ἀπὸ τῶν ποιούντων τὰ κακὰ λέγει, ἀλλὰ τῶν ἐχόντων αὐτὸ φαινόμενον. ὀλίγον δὲ ταραχθέντες ἔδοξαν ἔξω τοῦ προσώπου γίνεσθαι· διὸ καὶ ἐταράχθησαν.","english":"Since they take everything according to the historical sense, the man who has two eyes is not \"according to the image and likeness\" of the one who has seven, so that those things, when applied to the sensible realm, lead away from it, while the things concerning man, when led away from the sensible realm, preserve the likeness to God. But the face of the Lord is upon those who do evil. This says that those who do evil are not righteous. And not being righteous, they are not looked upon by God nor heard. Nevertheless they do not remain without a perception of him. But when they fall into certain grievous troubles and become conscious that it is because of the evil things they do and think that they have come into these troubles, they receive a perception of him. At any rate, Moses too, when Pharaoh and all his army were pursuing, said that he heard God: \"I will be glorified in Pharaoh and in all his army, and the Egyptians shall know that I am the Lord.\" For how did they know? Was it not that, having been submerged and no longer able to escape, they received a perception of God? And it stands also in the Psalms: \"Let them be ashamed and confounded and perish and know that your name is, O Lord.\" After perishing, after being ashamed, they knew God, and this is what it means for him to be manifest and to have a face upon those who do evil. But someone objects: How does he say elsewhere, \"You turned away your face, and I became troubled\"? —There it is said in another sense: it is the voice of the Savior. Hear then: the turning away of the face he does not say is from those who do evil, but from those who have it appearing to them. And having been troubled a little, they thought they were outside the face; therefore they were also troubled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":315,"ref":"p315","source":"αἴσθησιν ἐ´̣λαβον ὅτι ὑπῆρκταί τι αὐτοῖς ἀηδές. γέγονεν δὲ ἡ ἀποστροφὴ τοῦ προσώπου ὧδε πρὸς τὸ διεγεῖραι ἐκείνους τοὺς πρότερον αὐτὸ ὁρῶντας καὶ μὴ ἀπεστραμμένον ἔχοντας, ἵνα τύχωσιν αὐτοῦ. ἐπὶ τοὺς ποιοῦντας δὲ κακὰ οὐδ' αὕτη ἡ αἰτία, ἀλλ' ἵν' αἰσθηθῶσιν ὅτι προνοίᾳ θεοῦ κατεδικάσθησαν, προνοίᾳ θεοῦ ἐν τοῖς ἀνιαροῖς εἰσιν. κ̣αὶ γίνεταί γε καὶ τοῦτο ἐπὶ τέλει χρηστῷ· τοῦ ἐξολεθρεῦσαι ἐκ γῆς τὸ μνημόσυνον αὐτῶν. οὐ καθάπ̣αξ \"τὸ μνημόσυνον αὐτῶν\", ἀλλ' \"ἐκ τῆς γῆς\", ὥστε μηκέτι αὐτοὺς γῆν λογίζεσθαι, μηκέτι τὰ ἐπίγεια φρονεῖν. ὡς λέγομεν ὅτι ἐξήλασεν τόνδε τὸν ἄνθρωπον ἐκ τῆς χώρας, ἔνθα πολλαὶ πορνεῖαί εἰσιν· μὴ γὰρ κατάρα ἐστὶν ὃς ᾖρε̣ν αὐτὸν ε᾿̣κεῖθεν ἐν τοῖς ἐναντίοις αὐτὸν τεθεικώς. ἐκέκραξαν οἱ δίκαιοι, καὶ ὁ κύριος εἰςήκουσεν αὐτῶν. καὶ εἰκότως γε, ἐπεὶ τὰ ὦτα ἔχει ἐπ' αὐτούς, κράξαντες ἔτυχον αὐτοῦ ἐπηκόου. πρόσεχε, δύο εἴρηται, ἐπαινετὸν καὶ ψεκτόν·\n\nἐπαινετὸν δὲ τὸ τοὺς ὀφθαλμοὺς τοῦ κυρίου καὶ τὰ ὦτα εἰς τοὺς δικαίους εἶναι, κολαςτικὸν δὲ τὸ πρόσωπον κυρίου \"τοῦ ἐξολεθρεῦσαι ἐκ τῆς γῆς τὸ μνημόσυνον\"· εἰ γὰρ καὶ τέλος ἀμείνω ἐστίν, ἀλλὰ διὰ κακοῦ γινόμενον, ὡς διὰ καυστήρων καὶ χειρουργιῶν ὑγίεια καὶ προποτισμῶν δριμυτάτων. πρὸς τὸ ἕτερον οὖν τὸ προηγούμενον λέγει. ἐπεὶ τὰ ὦτα τοῦ θεοῦ εἰς τὴν δέησιν τῶν δικαίων ἐστὶν καὶ οἱ ὀφθαλμοὶ αὐτοῦ ἐφορῶσιν αὐτούς, κράξαντες οὐκ ἀπέτυχον· \"εἰσήκουσεν\" γὰρ \"αὐτῶν\". πρὸς δὲ τὸ ἄλλο τό· \"πρόσωπον κυρίου ἐπὶ ποιοῦντας κακά\", ἐν τοῖς ἑξῆς λέγει· \"θάνατος δὲ ἁμαρτωλῶν πονηρός\". οὐ πᾶς θάνατος πονηρός ἐστιν, ἀλλὰ ὁ τῶν ἁμαρτωλῶν.","english":"they received the perception that something unpleasant existed for them. And the turning away of the face has happened in this way, in order to stir up those who previously saw it and did not have it turned away, so that they might attain it. But against those who do evil, not even this is the reason, but rather so that they might perceive that by the providence of God they have been condemned, that by the providence of God they are among things grievous. And indeed this too happens with a good end: to destroy from the earth their memory. Not simply \"their memory,\" but \"from the earth,\" so that they no longer reckon themselves as earth, no longer set their minds on earthly things. As we say that such a man has been driven out of the country where there are many fornications; for he is not accursed who removed him from there, having placed him among things contrary. The righteous cried out, and the Lord heard them. And reasonably so, since he has ears for them; having cried out, they obtained him as one who hears. Pay attention: two things have been said, one praiseworthy and one blameworthy.\n\nPraiseworthy is that the eyes of the Lord and his ears are toward the righteous; punitive is that the face of the Lord is \"to destroy from the earth their memory.\" For even if the end is better, yet it comes about through evil, as health comes through cauteries and surgeries and the most pungent preliminary potions. So he speaks with reference to the other, the primary point. Since the ears of God are toward the supplication of the righteous and his eyes watch over them, having cried out they did not fail; for \"he heard them.\" And with reference to the other passage, \"The face of the Lord is against those who do evil,\" he says in what follows: \"But the death of sinners is evil.\" Not every death is evil, but that of sinners.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":316,"ref":"p316","source":"οὐ περὶ τοῦ κοινοῦ δὲ νῦν ὁ λόγος· ζῴου γάρ ἐστιν ἐκεῖνος, οὐ ποιοῦ, οὐχ ἁμαρτωλοῦ, οὐ δικαίου. κἂν τὸν κοινὸν οὖν λά201 βῃς, ὅταν ὡς ἁμαρτωλὸς ἀποθάνῃ, πονηρὸν ἔχει τὸν θάνατον –διαδέξεται γὰρ αὐτὸν κόλασις–, καὶ ἐὰν τὸν ἄλλον τὸν τῷ ὄντι κατάλληλον τῷ ἁμαρτωλῷ, \"ἡ ἁμαρτία\", φησίν, \"ἀποτελεσθεῖσα ἀποκύει θάνατον\". ἡ ἁμαρτία δὲ ἀποτελεῖται οὐκ ἔξωθεν τῶν ποιούντων, ἀλλὰ ἐν τοῖς ποιοῦσιν ἀνθρώποις. θάνατος οὖν ὁ ἑπόμενος αὐτοῖς πονηρός ἐστιν. καὶ ἐπὶ μὲν τοῦ προτέρου νοήματος πονηρὸν λέγομεν εἶναι τὸν θάνατον πονηροῦ ποιητικόν, κακωτικόν. ὧδε δὲ πονηρὸν λέγομεν κατὰ τὴν δευτέραν ἀπόδοσιν, ὅτι ἔξω ἀγαθότητός ἐστιν. οἱ γραμμα τικοὶ οὖν πονηρὸν ἀναγιγνώσκουσιν πονηρὸν τὸ κακωτικόν\"3. \"καὶ πάσας τὰς νόσους Αἰγύπτου τὰς πονηρὰς οὐκ ἐπαφῶ ἐπὶ σέ\", τὰς ἐπιπόνους̣ ἃς ὑπέστησαν πληγὰς οἱ Αἰγύπτιοι κατὰ τὴν ἱστορίαν. ὅταν δὲ λέγῃ· \"ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε\", οὐ λ̣έγομεν πονηροῦ τούτου τοῦ ἐπιπόνου· οὐδὲ γὰρ ἡμέτερόν ἐστιν ἀπέχεσθαι τούτων. θεήλατά εἰσιν, μὴ θελόντων ἡμῶν ἐπιγίνεται ταῦτα διὰ προλαβοῦσαν κακίαν. πρὸς τό· \"πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακά\", εἶτα ἐπενήνεκται· \"θάνατος ἁμαρτωλῶν πονηρός\"· ἢ πονηρὸς ἢ πονηρός· τἀμφότερα ἔχει· καὶ τὴν κόλασιν γὰρ ἔχουσιν καὶ τὴν κατασπῶσαν ἀπὸ τῆς μακαρίας ζωῆς πονηρίαν ἥτις ἴση κακίᾳς ἐστίν. \"ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μου\". ὅρα γε τὴν ἀκρίβειαν· ἐπειδὴ ψυχῶν πονηρίας ὠνόμασεν, αὗται δὲ οὐκ ἄλλῳ ὁρῶνται ἢ τῷ θεῷ, λέγει ὅτι·","english":"The discussion now is not about the common [death]. For that belongs to a living being, not to a doer, not to a sinner, not to a righteous man. Even if you take the common [death], when someone dies as a sinner, his death is evil—for punishment will succeed it—and if you take the other, the one truly suited to the sinner, \"sin,\" he says, \"when it is completed, gives birth to death.\" But sin is completed not outside those who act, but in the human beings who act. The death, then, that follows them is evil. And in the case of the former meaning we say that the death is evil which produces evil, which does harm. But here we call it evil according to the second application, because it is outside of goodness. The grammarians, then, read \"evil\" as that which does harm: \"and all the evil diseases of Egypt I will not bring upon you,\" the painful plagues which the Egyptians endured according to the history. But when he says, \"Abstain from every form of evil,\" we do not mean this evil which is painful; for it is not ours to abstain from these. They are sent from God; they come upon us against our will because of preceding wickedness. With reference to \"but the face of the Lord is upon those who do evil,\" there is then added: \"the death of sinners is evil\"—either evil or evil; it has both meanings: for they have both the punishment and the wickedness that drags them down from the blessed life, which is equal to wickedness. \"Remove the wickednesses from your souls from before my eyes.\" Observe the precision: since he named the wickednesses of souls, and these are seen by no other than God, he says that","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":317,"ref":"p317","source":"μὴ ἐπιμορφάζεσθε ἀφαίρεσιν πονηριῶν τῶν ἀπὸ τῶν ψυχῶν ἀπέναντι τῶν ἐμῶν ὀφθαλμῶν ὡς ἐμοῦ ὁρῶν τος, εἰ καὶ μὴ ἐκ τοῦ ἐναντίου. ἴσον ἐστὶν τῷ λεγομένῳ ὑπὸ τοῦ σωτῆρος δεῖν τὴν ἐλεημοσύνην ἐν κρυπτῷ ποιεῖν, ἵν' \"ὁ πατὴρ ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσῃ\". καὶ ἐκ πασῶν τῶν θλίψεων αὐτῶν ἐρύσατο αὐτούς. καὶ ἐν ἄλλοις στίχοις τοῦ ψαλμοῦ ἐλέχθη, ὅτι τὸ ῥυσθῆναι ἀπὸ θλίψεων πασῶν οὐ τὸ ἔξω τοῦ θλίβεσθαι ποιεῖν σημαίνει, ἐπεὶ οὐδέποτε ἐπηκούσθησαν οἱ ἅγιοι, ὡς τὸν Παῦλον λέγειν· \"ἐν παντὶ θλιβόμενοι\". ἐγγὺς κύριος τοῖς συντετριμμένοις τὴν καρδίαν καὶ τοὺς ταπεινοὺς τῷ πνεύματι σώσει. ὥσπερ οἱ διαλεκτικοὶ καὶ ἀποδεικτικοὶ λέγουσιν, ὅτι δεῖ ἐκ τῶν φανερῶν τὰ μὴ φανερὰ κατασκευάζειν καὶ ἀποδεικνύναι· τοῦτο γὰρ ἀληθές ἐστιν. ἀδύνατόν ἐστιν ἄγνωστα γνωσθῆναι ἐξ ὁμοίως ἀγνώστων καὶ πολλῷ γε πλέον ἐξ ἀγνωστοτέρων. ἐκ τῶν φανερῶν οὖν τὰ μὴ φανερὰ γνωρίζεται καὶ ἐκ̣ τῶν γιγνωσκομένων τὰ μὴ γιγνωσκόμενα. λοιπὸν ἄλλην γραφὴν σαφεστέραν νοήσωμεν, ἵνα καὶ τῆς προκειμένης ὀρθὴν γνώμην λάβωμεν καὶ γνῶσιν. λέγεται τοίνυν ἐν Παροιμίαις· \"πρὸ συντριβῆς ὑψοῦται καρδία ἀνδρὸς ἢ πρὸ δόξης ταπεινοῦται\". τοῦτο λέγει· ὁ ὑπερήφανος οὐ συντριβεὶς ταπεινοῦται. συν̣τριβεὶς δὲ ὑπὸ πόνων τῶν ὑπὲρ ἀτυφίας ὑψοῦται. \"πρὸ συντριβῆς ὑψοῦται καρδία ἀνδρός\". ὁ ὑπερήφανος ἀκούει λόγους κατὰ τῆς ὑπερηφανίας, ἐνίοτε καὶ θλιβηρῶν πεῖραν λαμβάνει, ὅτι τετυφωμένος ἐστίν. ἐὰν ὑποπέσῃς τῇ συντριβῇ ταύτῃ τῇ βελτιόνως προσαγομένῃ διὰ τῶν πόνων τῶν ὑπὲρ ταπεινοφροσύνης, οὐχ ὑψοῦται ἡ καρδία. πρὸ τῆς ἐπιτιμίας, ἵν' οὕτως","english":"Do not pretend to remove the evils from your souls before my eyes, as though I were seeing, even if not from the opposite side. This is equivalent to what is said by the Savior, that almsgiving must be done in secret, so that \"your Father who sees in secret may reward you.\" And out of all their afflictions he delivered them. And in other verses of the psalm it was said that being delivered from all afflictions does not mean acting so as to be outside of being afflicted, since the saints were never heard to say, as Paul says, \"afflicted in every way.\" The Lord is near to those who are crushed in heart, and he will save the humble in spirit. As the dialecticians and demonstrators say, that one must establish and prove the non-evident from the evident; for this is true. It is impossible for unknown things to be known from things equally unknown, and much more so from things more unknown. From things evident, then, things non-evident are made known, and from things known, things not known. For the rest, let us understand another, clearer scripture, so that we may also receive the correct sense and knowledge of the present passage. It is said, then, in Proverbs: \"Before crushing a man's heart is lifted up, or before glory it is humbled.\" This is what it says: the proud man is not humbled unless crushed. But when crushed by labors undertaken for the sake of freedom from vanity, he is lifted up. \"Before crushing a man's heart is lifted up.\" The proud man hears words against pride, and sometimes also experiences afflictions, because he is puffed up. If you submit to this crushing, which is better introduced through labors for the sake of humility, the heart is not lifted up. Before the rebuke, so to speak","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":318,"ref":"p318","source":"εἴπω, καὶ πρὸ τῶν μαστιγῶν ὑψουμένην ἔχει τὴν καρδίαν. ὅταν γοῦν ὑποπέσῃ θλιβηροῖς, γιγνώσκει ὅτι διὰ τὴν ὑπερηφανίαν ἑαυτοῦ ὑπέπεσεν τοῖς ἀβουλήτοις. οὕτως ἀκουστέον καὶ τοῦ· \"Καφαρναού, ἣ ἕως οὐρανοῦ ὑψωθήσῃ, ἕως ᾅδου καταβιβασθήσῃ\". συντριβὴ δέ ἐστιν τὸ καταβιβασθῆναι ἕως ᾅδου. πρὸ ταύτης τῆς συντριβῆς ὑπερηφανεύσατο. \"πρὸ δόξης ταπεινοῦται\". δεῖ πρῶτον ταπεινωθῆναι ἑκουσίως, ἵνα δόξης τύχῃ· δευτέρα γὰρ ἡ δόξα γίνεται μετὰ τὴν ἀτυφίαν. διὰ τοῦτο καὶ ὁ σωτὴρ ἔλεγεν ὅτι· \"ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται\". καὶ ὅρα γε, \"πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται\", συντριβήσεται ὧδε. πρὸ ταύτης τῆς συντριβῆς ὑψουμένην ἔχει τὴν καρδίαν, ἀλαζονευομένην, ὑπερηφανευομένην. πάλιν δόξαν φέρει τῷ ταπεινοῦντι ἑαυτόν, ἵν' ἀτυφωθῇ. πρὸ ταύτης τῆς δόξας δεῖ ταπεινωθῆναι, δεῖ ἐργάσασθαι, ἵνα μισθὸν λάβῃ. λαμβάνει δόξαν οὖν τῆς ἀτυφίας παρὰ θεοῦ. οὕτω γοῦν καὶ ὁ Πέτρος παραινεῖ λέγων· \"ταπεινώθητε ὑπὸ τὴν κραταιὰν χεῖραν τοῦ θεοῦ, ἵνα ὑψώθητε ἐν καιρῷ\". καὶ ὁ Ἰὼβ γοῦν λέγει· \"ποιῶν ταπεινοὺς εἰς ὕψος\" ἐστὶν ὁ θεός. \"συντετριμμένους\" δὲ ὧδε \"τὴν καρδίαν\" λέγει οὐ τοὺς βλαβέντας τὴν καρδίαν. σημαίνει δέ ποτε τὸ τῆς συντριβῆς ὄνομα τοιοῦτό τι τὸ μὴ ὑγιεινοὺς ἔχειν λογισμούς, τὸ μὴ τὰς νοήσεις ἀδιαστρόφους ἔχειν. αὕτη ἡ συντριβὴ τῆς καρδίας ἰατροῦ δέεται, ἰατροῦ δὲ τοῦ τὸ κρυπτὸν θεραπεύοντος· εἴρηται γὰρ τό· \"οἰκοδομῶν Ἰερουσαλὴμ ὁ κύριος καὶ τὰς διασπορὰς τοῦ Ἰσραὴλ ἐπισυνάξει, ὁ ἰώμενος τοὺς συντετριμμένους τὴν καρδίαν\". οὗτοι συνετρίβησαν οἷα τραυματίαι.","english":"I say, and before the scourges it has its heart lifted up. Whenever, then, it falls under grievous things, it knows that because of its own pride it fell under unwanted things. So also must be understood the saying: \"Capernaum, which was exalted to heaven, shall be brought down to Hades.\" And being brought down to Hades is a crushing. Before this crushing it was proud. \"Before glory, one is humbled.\" One must first be humbled willingly, in order that one may obtain glory; for glory comes second, after freedom from vanity. For this reason the Savior also said: \"He who humbles himself will be exalted.\" And observe: \"Everyone who exalts himself will be humbled,\" will be crushed here. Before this crushing it has its heart lifted up, boasting, proud. Again, glory is brought to the one who humbles himself, so that he may be free from vanity. Before this glory one must be humbled, one must labor, in order that one may receive a reward. He receives glory, then, for freedom from vanity from God. So indeed Peter also exhorts, saying: \"Be humbled under the mighty hand of God, that you may be exalted in time.\" And Job too says: \"God is the one who makes the humble to be on high.\" And \"those crushed\" here \"in heart\" he means not those who have been harmed in heart. But sometimes the name of crushing signifies something of this sort: to have thoughts that are not healthy, to have notions that are not perverted. This crushing of the heart needs a physician, a physician who heals what is hidden; for it has been said: \"The Lord builds up Jerusalem and will gather the dispersions of Israel, he who heals the crushed in heart.\" These have been crushed like wounded men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":319,"ref":"p319","source":"οὕτω γοῦν καὶ ὁ καταβὰς ἀπὸ τῆς Ἰερουσαλὴμ τουτέστιν εἰς Ἰεριχώ, τουτέστιν εἰς τὸν περὶ γῆν τόπον καὶ τὴν πολιτέιαν αὐτοῦ Ἰεριχὼ καλούμενον διὰ τὴν ἑρμηνείαν τοῦ ὀνόματος– σε̣λήνη γὰρ ἑρμηνεύεται ἡ Ἰεριχών. λέγεται δὲ \"ὁ ἄφρων ὡς σελήνη ἀλλοιοῦσθαι\", ὡς σελήνη ἣ οὐκ αὐξάνον ἔχει τὸ φῶς, ἀλλὰ μειούμενον. ἡ δὲ νύμφη ἡ ὑμνουμένη ἐν τῷ ᾄσματι τῶν ᾀσμάτων \"ἐκκύπτουσα ὡσεὶ ὄρθρος καλὴ\" γίνεται, \"ὡς σελήνη ἐκλεκτή\". ἡ ἀλλοίωσις αὕτη ἐπὶ τὸ βέλτιον γίνεται, ἐπὶ τὸ τελειωθῆναι· ἑκατέρως γὰρ ἀλλοιοῦται ἡ σελήνη· ἐκ τοῦ μηνοειδοῦς μεταβαλοῦσα ἔρχεται ἐπὶ τὸ πλησιφαές. καὶ γίνονται μεταβάσεις τῶν προκοπῶν τῆς αὐξήσεως τέσσαρες, μηνοειδές, διχότομον, ἀμφίκυρτον, πλησιφαές. ἔνπαλιν δὲ ἀπὸ τοῦ πλησιφαοῦς ἔρχεται ἐπὶ τὸ ἀμφίκυρτον καὶ ἀπὸ τοῦ ἀμφικύρτου ἐπὶ τὸ διχότομον, ἀπὸ τοῦ διχοτόμου ἐπὶ τὸ μηνοειδές. οὕτω γοῦν ἐκκύπτει ὡσεὶ ὄρθρος ἡ νύμφη τοῦ λόγου, ἡ τελεία ψυχή, ἡ ἐκκλησία ἡ νυμφοστοληθεῖσα αὐτῷ. καὶ ἀλλοιοῦται ὥστε καλὴ γενέσθαι, ἐκλεκτὴ ὡς σελήνη πλησίφως. καὶ μετὰ τοῦτο λέγει· \"ὡς ἥλιος θάμβος\". καὶ ἀπὸ τοῦ σεληνιακοῦ φωτὸς ἔρχεται ἐπὶ τὸ ἡλιακὸν πληρουμένης τῆς προφητείας ἐκείνης τῆς λεγούσης ὅτι· \"ἔσται ἡ σελήνη ὡς ὁ ἥλιος\". συντριβήσεταί τις οὖν τὴν καρδίαν, ὅταν πληρωθῇ συντετριμμένων λογισμῶν, φρονημάτων ἀλλοτρίων τῆς ὑγιαι νούσης ἀληθείας. τούτων τῶν συντριβῶν ὁ σωτὴρ ἰατρὸς γίνεται· \"ὁ ἰώμενος\" γὰρ \"τοὺς συντετριμμένους τὴν καρδίαν καὶ δεσμεύων τὰ συντρίμματα αὐτῶν\", δεσμεύων τὰ τραύματα αὐτῶν. καὶ λαμβάνω ἐπὶ παραδείγματος·","english":"Thus indeed also the one who went down from Jerusalem—that is, to Jericho, that is, to the place around the earth and to his own way of life called Jericho because of the interpretation of the name; for Jericho is interpreted as \"moon.\" And it is said, \"The fool is changed like the moon,\" like the moon which does not have its light increasing but diminishing. But the bride praised in the Song of Songs \"looks forth like the dawn, beautiful,\" and becomes \"as the moon, elect.\" This change is for the better, for being perfected; for the moon is changed in both ways: passing from the crescent shape it comes to the full. And there are four transitions of the progressions of its increase: crescent, half-moon, gibbous, full. And conversely from the full it comes to the gibbous, and from the gibbous to the half-moon, from the half-moon to the crescent. Thus indeed the bride of the Word looks forth like the dawn—the perfect soul, the church espoused to him. And she is changed so as to become beautiful, elect as the full moon. And after this he says, \"as the sun, a wonder.\" And from the lunar light she comes to the solar, when that prophecy is fulfilled which says, \"The moon shall be as the sun.\" Someone, then, will be crushed in heart when he is filled with crushed thoughts, with minds alien to sound truth. Of these crushings the Savior becomes the healer; for \"he who heals the broken in heart and binds up their fractures,\" binding up their wounds. And I take this by way of example:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":320,"ref":"p320","source":"συντρίβεταί τις πολλάκις ἐν ἀγῶνι ἀγωνιζόμενος ὑπὸ τοῦ ἀντιπάλου καὶ τυγχάνει στεφάνου. μὴ τὰ συντρίμματα ταῦτα ψόγον αὐτῷ φέρει. ὅταν δὲ συντριβῇ ὑπὸ θηρίων ἢ λῃστῶν, αἰτιώμεθα αὐτόν–οὐ κατὰ τὴν ἱστορίαν λέγω· ἐνχωρεῖ γὰρ κατὰ ἄγνοιαν τοῦτο παθεῖν–, ὅτι· διὰ τί ἐγίνου ἔνθα τὰ θη̣ρ̣ία̣, ἢ δια`̣ τί ἐπλησίαζες τοῖς πνευματικοῖς τῆς πονηρίαις λῃσταῖς\"3; \"καὶ τοὺς ταπεινοὺς τῷ πνεύματι σώσει\". πνεῦμα ὧδε τὴν̣ γνώμην λέγει. ἰσοδυναμεῖ τοῦτο τῷ ἐν μακαρισμοῖς τοῦ εὐαγγελίου εἰρημένῳ· \"μακάριοι οἱ πτωχοὶ τῷ πνεύματι\", οἱ πτωχοὶ τῇ γνώμῃ. οὗτοι δέ εἰσιν οἱ διὰ λόγον ὀρθὸν ἀτυφίαν κατορθοῦντες, οἱ ἀκούσαντες ὑπο`̣ τοῦ σωτῆρος λέγοντος· \"μάθετε ἀπ' ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ\". ταὐτὸν δὲ γνώμη καὶ καρδία.\n\nὥσπερ οὖν ὁ σωτὴρ τῇ καρδίᾳ ταπεινός ἐστιν, οὕτω καὶ οἱ μανθάνοντες παρ' αὐτοῦ τοῦτο ταπεινοὶ γίνονται τῇ γνώμῃ. καὶ οὗτοί εἰσιν οἱ πτωχοὶ τῷ πνεύματι οἱ μὴ πλουτεῖν ἐν ἀλαζονείᾳ βουλόμενοι. πολλαὶ αἱ θλίψεις τῶν δικαίων, καὶ ἐκ πασῶν τῶν θλίψεων αὐτῶν ῥύσεται αὐτούς. πολλάκις ἤδη ἡμῖν ἐλέχθη ὅτι ἐκ πασῶν αὐτῶν ῥύεται. \"πολ λαί\" εἰσιν \"αἱ τῶν δικαίων θλίψεις\"· εἶπον ὅτι διὰ βίου καὶ μέχρις ὑστέρας ἀναπνοῆς. κύριος φυλάττει πάντα τὰ ὀστᾶ αὐτῶν. εἰ ῥύονται ἐκ πασῶν τῶν θλίψεων ὥστε μὴ ὑποπεσεῖν καὶ συντριβῆναι, πᾶσαι αἱ εὔτονοι αὐτῶν δυνάμεις ὀστᾶ καλούμεναι φυλάττονται ὑπὸ τοῦ θεοῦ. ἐλέχθη δὲ καὶ πρὸ τούτου ὅτι αἱ τῆς ψυχῆς δυνάμεις ὀστᾶ αὐτῆς καλοῦνται· διακρατητικὰ γάρ εἰσιν ὅλης τῆς ψυχῆς, τὰ ὀστᾶ τὰ αἰσθητὰ ὅλου τοῦ σώματος.","english":"Often one who struggles in a contest is crushed by his opponent and yet obtains the crown. Let not these crushings bring reproach upon him. But when someone is crushed by wild beasts or robbers, we blame him—I do not mean according to the historical sense; for it is possible to suffer this through ignorance—saying: Why were you where the wild beasts were, or why did you draw near to the spiritual robbers of wickedness? \"And he will save the humble in spirit.\" Here \"spirit\" means the mind. This is equivalent to what was said in the Gospel's beatitudes: \"Blessed are the poor in spirit,\" the poor in mind. These are those who, through right reason, achieve freedom from arrogance, who have heard the Savior saying: \"Learn from me, that I am gentle and humble in heart.\" And mind and heart are the same.\n\nJust as, therefore, the Savior is humble in heart, so too those who learn this from him become humble in mind. And these are the poor in spirit, who do not wish to be rich in boastfulness. Many are the afflictions of the righteous, and out of all their afflictions he will deliver them. It has often already been said by us that he delivers them out of all of them. \"Many are the afflictions of the righteous\"; I said that this is throughout life and until the last breath. The Lord keeps all their bones. If they are delivered from all afflictions so as not to fall under them and be crushed, all their well-strung powers, called bones, are kept by God. And it was said also before this that the powers of the soul are called its bones; for they are what hold together the whole soul, as the perceptible bones hold together the whole body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":321,"ref":"p321","source":"ἀδύνατον ἦν στῆναι τὰς σάρκας ἢ τὰ ἄλλα· τὰ διακρατοῦντα τὰ μέλη τοῦ σώματος ὀστᾶ. καὶ αἱ εὔτον̣ο̣ι αἱ τῆς ψυχῆς δυνάμεις, οἷον ἡ μνημονικὴ ἢ ἡ θεωρητικὴ ἢ αἰσθητικὴ τῶν καλῶν, ὅταν ἀκαμπεῖς ὦσιν καὶ τέλειαι φυλαττόμεναι, ὑπὸ τοῦ θεοῦ τοῦτ' ἔχουσιν, οὐχ ἱδίᾳ δυνάμει. ἐκ προαιρέσεως οὖν ἐπὶ τὸ θέλειν τοῦτο ἔρχονται, τελειοῦνται δὲ κατὰ τοῦτο συνεργήσαντος τοῦ θεοῦ. ἓν ἐξ αὐτῶν οὐ συντριβήσεται. εἰ δίκαιοί εἰσιν καὶ ἐκέκραξαν πρὸς τὸν θεὸν καὶ ἐκ πασῶν τῶν θλίψεων ἐρύσθησαν, \"ἓν\" τῶν ὀστῶν αὐτῶν \"οὐ συντριβήσεται\", ἀντὶ τοῦ \"μία δύναμις\". καὶ ἵνα ἀπὸ τῶν αἰσθητικωτέρων ἄρξωμαι δυνάμεων· δύναμίς ἐστίν τις ὁρατική. ὅταν μὴ ὁρᾷ ἵνα ἐπιθυμήσῃ κάλλος γυναικῶν μηδὲ νικηθῇ ὑπὸ κάλλους ἐπιθυμίας, τὸ ὀστοῦν τοῦτο οὐ συνετρίβη ὑπὸ τοῦ κυρίου, ἀλλὰ φυλάττεται ὑπ' αὐ τοῦ ἀβλαβές. ὅταν βλέψας εἰς τὸν οὐρανὸν ἴδῃ τὸν ἥλιον καὶ τὴν σελη´̣ν̣ην καὶ μὴ προςκυνήσῃ καὶ λατρεύσῃ, ἀλλὰ ἐκ τῆς ὁρωμένης κτίσεως τὸν καταδείξαντα πάντα νοήσῃ καὶ ἐκ̣ μεγέθους τῶν κτισμάτων αὐτοῦ καὶ τῆς καλλονῆς ἀναλόγως θεωρῶν, ἔρρωται τοῦτο τὸ ὀστοῦν τὸ κατ̣ὰ τὴν ὄψιν. ὥστε αἰσθητικώτερον λαμβάνω, ὅταν μὴ παραδέχηταί τις ἀκοὴν ματαίαν, ἀλλὰ κρίνῃ ποίοις λόγοις πείθηται καὶ ποίοις μὴ καὶ ποίοις συνκαταθῆται καὶ ποίοις ἀνανεύῃ– \"λόγοις σοφῶν παράβαλλε σὸν οὖς\", καὶ \"μὴ παραδέξῃ ἀκοὴν ματαίαν\"–, οὗτος ἔχει καὶ τὸ ὀστοῦν, τὴν ἀκοήν, τὴν αἴσθησιν τῶν ἀκοῶν ἀσύντριβον, ὑγιαίνουσαν. θάνατος ἁμαρτωλῶν πονηρός, καὶ οἱ μισοῦντες τὸν δίκαιον πλημμελήσουσιν.","english":"It was impossible for the flesh to stand, or the other things—the bones that hold together the members of the body. And the well-toned powers of the soul, such as the memorative or the contemplative or the perceptive power of noble things, when they are inflexible and kept perfect, have this from God, not by their own power. So they come to this willing by free choice, but they are perfected in this when God cooperates. Not one of them will be crushed. If they are righteous and have cried out to God and have been rescued from all their afflictions, \"not one\" of their bones \"will be crushed,\" that is, \"not one power.\" And that I may begin from the more perceptive powers: there is a certain power of sight. When it does not look so as to desire the beauty of women, nor is conquered by the beauty of desire, this bone has not been crushed by the Lord, but is kept by him unharmed. When one looks up to heaven and sees the sun and the moon and does not worship and serve them, but from the visible creation understands the one who appointed all things, and from the greatness of his creatures and their beauty contemplates proportionally, this bone which pertains to sight is strong. So that I take it more perceptively: when someone does not accept vain hearing, but judges which words he is persuaded by and which not, and which he agrees with and which he refuses—\"Apply your ear to the words of the wise,\" and \"Do not accept vain hearing\"—this man has also the bone, the hearing, the perception of hearing, uncrushed and healthy. The death of sinners is evil, and those who hate the righteous will be held guilty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":322,"ref":"p322","source":"τῶν μὲν δικαίων τὰ ὀστᾶ ὑπὸ κυρίου φυλάττεται καὶ ἓν ἐξ αὐτῶν οὐ συντρίβεται, τῶν δὲ ἁμαρτωλῶν ὁ θάνατος πονηρός ἐστιν. ἐλέχθη δὲ ἡμῖν ἤδη, ὅτι διχῶς λέγεται πονηρός. εἰ δὲ ἕπεται ὁ κατασπῶν ἀπὸ τῆς μακαρίας ζωῆς θάνατος τῇ ἁμαρτίᾳ, κατὰ τό· \"ἡ ἁμαρτία ἀποτελεσθεῖσα ἀποκύει θάνατον\", πονηρός ἐστιν οὗτος ὁ θάνατος. πάλιν ἐπεὶ κολάσει παραδίδονται ἀπαλλαγέντες τοῦ βίου, τεθνήκασιν πάλιν ἵνα κολασθῶσιν. λέγεται γοῦν· \"τίμιος ἐναντίον κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ\"· πῶς γὰρ οἷόν τε εἶναι τοῦτον πονηρὸν ἢ πονηρὸν τὸν θάνατον σὺν τῷ θανάτῳ Χριστοῦ φυτευόμενον; \"εἰ γὰρ σύνφυτοι\", φησίν, \"γεγόνα μεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως\". καί· \"εἰ συναπεθάναμεν, καὶ συνζήσομεν\". \"καὶ οἱ μισοῦντες τὸν δίκαιον πλημμελήσουσιν\". ὁ ἁμαρτωλὸς ἐὰν ἐπίτασιν ἁμαρτίας λάβῃ, τὸν δίκαιον μισεῖ. μισῶν δὲ τὸν δίκαιον τὴν ἀρετὴν μισεῖ. οἱ ἁμαρτωλοὶ γοῦν μισοῦσιν τὸν δίκαιον οὐχ ᾗ ἄνθρωπός ἐστιν–τοὺς γοῦν ἁμαρτωλοὺς οὐ μισοῦσιν–, ἀλλ' ᾗ δίκαιός ἐστιν. ὁ δὲ μισῶν ἰατρὸν ᾗ ἰατρός, τὴν ἰατρικὴν μισεῖ. διὰ τοῦτο πλημμελήσουσ̣ιν, κολασθήσονται. λυτρώσεται κύριος ψυχὰς δούλων αὐτοῦ. λοιπὸν λέγει· εἰ καὶ τῶν ἁμαρτωλῶν ἅπτ̣εται πονηρὸς θάνατος καὶ τῶν μισούντων τὸν δίκαιον γενήσεται πλημμέλεια, ἀλλὰ τὰς τῶν δούλων αὐτοῦ ἀγαθὰς ψυχὰς λυτροῦται. λυτροῦται τὰς ψυχὰς ἀπὸ τῶν προλαβόντων κρατησάντων ἀνιαρῶν. ἑκατέρως π̣άλιν λαμβάνεις· καὶ ἀπὸ κολάσεως λυτροῦται καὶ ἐξ ἁμαρτίας λυτροῦται· εἰ γὰρ ἐξ ἁμαρτίας λυτροῦται, ἕπεται τὸ ἀπὸ","english":"The bones of the righteous are guarded by the Lord, and not one of them is broken, but for sinners death is evil. It has already been said to us that \"evil\" is spoken of in two ways. And if the death that drags one down from the blessed life follows upon sin, according to the saying, \"Sin, when it is completed, gives birth to death,\" this death is evil. Again, since after departing from this life they are handed over to punishment, they have died again in order that they might be punished. At any rate it is said, \"Precious in the sight of the Lord is the death of his holy ones\"; for how could this be evil, or how could death be evil when it is planted together with the death of Christ? \"For if,\" he says, \"we have become united with the likeness of his death, we shall also be united with his resurrection.\" And, \"If we died with him, we shall also live with him.\" \"And those who hate the righteous will be held guilty.\" The sinner, if he takes on an intensification of sin, hates the righteous. And in hating the righteous he hates virtue. At any rate, sinners hate the righteous not insofar as he is a man—for they do not hate sinners—but insofar as he is righteous. And he who hates a physician insofar as he is a physician hates medicine. For this reason they will be held guilty, they will be punished. The Lord will redeem the souls of his servants. For the rest he says: even if evil death touches sinners and guilt befalls those who hate the righteous, nevertheless he redeems the good souls of his servants. He redeems the souls from the troubles that have previously taken hold of them. In both ways again you may understand it: he redeems from punishment and he redeems from sin; for if he redeems from sin, it follows that from","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":323,"ref":"p323","source":"κολάσεως λυτρωθῆναι. καὶ οὐ μὴ πλημμελήσωσιν πάντες οἱ ἐλπίζοντες ἐπ' αὐτόν. οἱ ἐλπίζοντες ἐπὶ τὸν θεὸν πάντες οὐ πλημμελήσουσιν ὡς οἱ ὡς πλημμελοῦσιν οἱ μισοῦντες τὸν δίκαιον· εἰ γὰρ ἐπὶ τῶν μισούντων τὸν δίκαιον ἡ πλημμέλεια τιμωρίαν καὶ κόλασιν σημαίνει, τὸ μὴ πλημμελῆσαι ἐπὶ τῶν ἐλπιζόντων ἐπὶ κύριον τὸ μὴ κολασθῆναι, μὴ τιμωρηθῆναι, μὴ ὑποπεσεῖν τοῖς πόνον ποιοῦσιν. Τῷ Δαυίδ. δίκασον, κύριε, τοὺς ἀδικοῦντάς με, πολέμησον τοὺς πολεμοῦντάς με. οὐδεὶς δικαστὴν ἀπαιτεῖ τὸν θεὸν αὐτοῦ γενέσθαι ἔχων λογισμοὺς ὡς ἀδικοῦντος. μὴ ἀδικοῦντος, ἀλλὰ ἀδικουμένου ἐστὶν ἡ φωνὴ ἑλομένου μᾶλλον ἀδικεῖσθ̣αι ἢ ἀδικεῖν. καὶ οὐ καθάπαξ τις προκρίνει τὸ ἀδικεῖσθαι, ἀλλὰ προκειμένου τοῦ ἀδικεῖν καὶ ἀδικεῖσθαι, ἐὰν μὴ ἀμφότερα δυνηθῇ ὑπαρχθῆ204 ναι–οὐδὲ γὰρ δύναται–, αἱρεῖται μᾶλλον ἀδικηθῆναι ἢ ἀδικῆσαι· ὁ μὲν γὰρ ἀδικῶν τιμωρίαν ὑφίσταται, καὶ ἄδικοι βασιλείαν θεοῦ κληρονομῆσαι οὐ δύνανται. οὐκ ἔστιν δὲ κατὰ τὸν ἀδικούμενον τούτων πειραθῆναι· ἑκουσίως γὰρ ἀδικεῖται. δῶμεν δὲ ὅτι καὶ μὴ δυνάμενος ἐπαμῦναι ἑαυτῷ, ὅμως οὐ καταπονεῖ ἑαυτὸν ὅτι οὐ δύναται ἐκδικῆσαι, ἀλλὰ οὔτε τὸ προσπεσὸν σκοπήσας ὅτι μᾶλλον ὁ ἀδικούμενος συνγνωστός ἐστιν καὶ πολλοὺς ἔχει τοὺς ἐλεῶντας. ὁ δὲ ἄδικος κἂν μηδεὶς αὐτὸν κολάζῃ, κολαστέος ἐστίν. καὶ αὐτὸ ὅλως τοῦτο τὸ σκέπειν τὴν ἀδικίαν καὶ θε´̣λ̣ειν ἀπολογεῖσθαι ὡς οὐκ ἀδικῶν τιμωρία αὐτοῦ ἐστιν. ἡ συνείδησις αὐτοῦ καταδικάζει αὐτόν. παρρησία δὲ πολλή ἐστιν τοῦ τὸν ψαλμὸν λέγοντος· \"δίκασον, κύριε, τοὺς ἀδικοῦντάς με, πολέμησον τοὺς πολεμοῦντάς με\".","english":"to be redeemed from punishment. And all who hope in him will certainly not go wrong. All who hope in God will not go wrong, as those who hate the righteous man go wrong; for if in the case of those who hate the righteous man \"going wrong\" means punishment and chastisement, then in the case of those who hope in the Lord \"not going wrong\" means not being chastised, not being punished, not falling under those who inflict pain. A Psalm of David. Judge, O Lord, those who wrong me; fight against those who fight against me. No one asks God to become his judge while he has thoughts as though he were the one doing wrong. It is the voice not of one who does wrong but of one who is wronged, who has chosen rather to be wronged than to do wrong. And no one prefers being wronged absolutely; but when doing wrong and being wronged are set before him, if both cannot be brought about—for indeed it is not possible—he chooses rather to be wronged than to do wrong. For the one who does wrong undergoes punishment, and the unrighteous cannot inherit the kingdom of God. But it is not in the power of the one who is wronged to experience these things; for he is wronged willingly. Let us grant that even if he is unable to help himself, he nevertheless does not wear himself out because he cannot avenge himself, but neither does he consider what has befallen him, that the one who is wronged is more deserving of forgiveness and has many who show him mercy. But the unrighteous man, even if no one punishes him, is to be punished. And this very thing altogether—to cover over injustice and to wish to defend oneself as though not doing wrong—is his punishment. His own conscience condemns him. But there is great boldness in the one who says the psalm: \"Judge, O Lord, those who wrong me; fight against those who fight against me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":324,"ref":"p324","source":"οὐκ ἐγὼ αὐτοὺς πολεμῶ. καὶ \"μετὰ τῶν μισούντων τὴν εἰρήνην εἰρηνικός\" εἰμι. πείθομαι τῷ ἁγίῳ πνεύματι λέγοντι· \"ἀκούσατε τὸ ῥῆμα κυρίου, οἱ τρέμοντες τὸν λόγον αὐτοῦ· εἴπατε ἀδελφοὶ ἡμῶν\"3 τοῖς μισοῦσιν ὑμᾶς, ἵνα τὸ ὄνομα κυρίου δοξασθῇ, αὐτοὶ δὲ αἰσχυνθήσονται\". \"ἀκούσατε τὸ ῥῆμα κυρίου, οἱ τρέμοντες τὸν λόγον αὐτοῦ· εἴπατε τοῖς μισοῦσιν ὑμᾶς ἀδελφοὶ ἡμῶν\"3\", ἵνα πραγματικῶς εἴπωμεν καὶ μὴ φωνῇ· οἱ γὰρ μόνῃ φωνῇ λέγοντες Κύριον Ἰησοῦν ἀκούουσιν· \"τί με λέγετε· κύριε κύριε, καὶ οὐ ποιεῖτε ἃ λέγω\"; ὁ δὲ \"ἐν πνεύματι ἁγίῳ\" λέγων Κύριον Ἰησοῦν, μετουσίᾳ τοῦ ἁγίου πνεύματος, διὰ τῶν ὧν πράττει καὶ νοεῖ, κατὰ τὸ πνεῦμα βοᾷ Κύριον Ἰησοῦν. \"εἴπατε\" οὖν \"ἀδελφοὶ\"3 τοῖς μισοῦσιν ὑμᾶς\". ἐκεῖνοι μισείτωσαν, ἀλλ' ὑμεῖς ἐκείνους ἀδελφοὺς λέγετε πραγματικῶς, οὐ προφορᾷ μόνῃ, ἀλλὰ τὰ ὀφείλοντα εἰς ἀδελφοὺς πράττεσθαι ἐνεργεῖτε εἰς αὐτούς· οὕτω γὰρ τὸ ὄνομα τοῦ κυρίου δοξάζεται· γιγνώσκεται γάρ, ὅτι διὰ τὸν θεὸν ταῦτ' ἐνεργεῖ τις· ὅσον γὰρ ἧκεν εἰς τὸ μισεῖσθαι, οὐκ εἴρηκεν τοὺς μισοῦντας τοὺς ἀδελφούς. \"καὶ αὐτοὶ αἰσχυνθήσονται\"· αἰσχυνθέντες γὰρ οὐκ ἐπιτρίβονται. οὐδένα οὖν ὁ ἅγιος πολεμεῖ. πολεμούμενος δὲ σπουδάζει οὐκ ἀντιδιαθεῖναι, ἀλλὰ μηδὲν παθεῖν καί, ἵν' οὕτω φράσω, βίαιον ὂν καὶ διὰ τὴν ἐνάργειαν, ὅτι ὅπλῳ μόνῳ χρᾶται, οὐχὶ καὶ ξίφει σκεπαστηρίῳ χρᾶται, οὐκ ἀμυντηρίῳ τῷ δυναμένῳ ἀντιτρῶσαι καὶ ἀντιδιαθεῖναι. \"πολέμησον τοὺς πολεμοῦντάς με\". ἔτι ἐν τῷ ἀδικεῖν αὐτὸν ὑπῆρχον καὶ ἐν τῷ πολεμεῖν.","english":"I do not make war on them. And \"with those who hate peace, I am peaceable.\" I am persuaded by the Holy Spirit who says: \"Hear the word of the Lord, you who tremble at his word: say to those who hate you, 'You are our brothers,' so that the name of the Lord may be glorified, and they themselves shall be put to shame.\" \"Hear the word of the Lord, you who tremble at his word: say to those who hate you, 'You are our brothers,'\" so that we may say it in deed and not with the voice alone; for those who say \"Lord Jesus\" with the voice alone hear: \"Why do you call me 'Lord, Lord,' and not do what I say?\" But the one who says \"Lord Jesus\" \"in the Holy Spirit,\" by participation in the Holy Spirit, through what he does and thinks, cries out \"Lord Jesus\" according to the Spirit. \"Say,\" then, \"to those who hate you, 'Brothers.'\" Let them hate, but you call them brothers in deed, not with utterance alone, but you work into them the things that ought to be done for brothers; for in this way the name of the Lord is glorified. For it is known that one does these things for God's sake; for as far as it depended on their being hated, he has not called those who hate the brothers. \"And they themselves shall be put to shame\"; for when put to shame they are not utterly worn down. The saint, then, makes war on no one. But when warred against, he strives not to set himself in opposition, but to suffer nothing—and, so to speak, since it is violent and because of its clarity—that he uses only a shield, and does not also use a sword for protection, nor a defensive weapon able to wound in return and set itself in opposition. \"Fight against those who fight against me.\" They were still in the act of wronging him and of warring against him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":325,"ref":"p325","source":"ἵν' οὖν μηκέτι ἀδικῶσιν μηδὲ πολεμῶσιν, σύμμαχον αἰτεῖ τὸν θεόν, οὐχ ἵνα ἀδι̣κ̣ήσῃ αὐτούς, οὐχ ἵνα πολεμήσῃ, ἀλλ' ἵνα ἀβλαβὴς διαμείνῃ ἀδικούμενος καὶ πολεμούμενος. καὶ ἡ φύσις τοῦ λογικοῦ ἐὰν μὴ διαστροφὴν πάθῃ, τοῦτο ἔχει ἴδιον. \"πολέμησον\" οὖν, κώλυσον αὐτοὺς ὀλέθ̣ρῳ̣ με περιβαλε̣ῖν. ἐπιλαβοῦ ὅπλου καὶ θυρεοῦ καὶ ἀνάστηθι εἰς τὴν βοήθειάν μου. ὁ θυρεὸς τοῦ θεοῦ σβέννυσ̣ιν τὰ πεπυρωμένα τοῦ ἐχθροῦ βέλη, τοῦ πονηροῦ. ἐπιλαβοῦ οὖν τούτου τοῦ θυρεοῦ, περίθες μοι αὐτόν. οὐ τοῦτο λέγω ὅτι· σὺ φράξον σεαυτὸν τῷ θυρεῷ\"3. οὕτω ἐπιλαβοῦ πρὸς τὸ χαρίσασθαί μοι\n\nαὐτόν, πρὸς τὸ ἀσφαλίσασθαί με. ἐκ παραλλήλου δύναται τὸ ὅπλον καὶ ὁ θυρεὸς εἶναι. τάχα δὲ καὶ εἴδη ὅπλων σημαίνουσιν. δύναται εὔχεσθαι τὴν ἐνανθρώπησιν γενέσθαι· ὅταν γὰρ ἐπιλάβηται ἀνθρώπου τοῦ δυναμένου ἡμᾶς ἀσφαλίσασθαι καὶ ὑπερμαχῆσαι ἡμῶν, ἐπελάβετο ὅπλου καὶ θυρεοῦ καὶ ἀνέστη εἰς βοήθειαν ἡμῶν. ἀνέστη ἐκ τῶν κόλπων τοῦ πατρός, ἵνα κλίνας οὐρανὸν καταβῇ, ἵν' ὑπέρμαχος ἡμῶν ὀφθῇ· ἐλήλυθεν γὰρ οὐκ αὐτὸς πολεμῆσαι, ἀλλ' ὑπὲρ ἡμῶν πολεμῆσαι, καὶ ἐλήλυθεν οὐ παθεῖν ἁπλῶς, ἀλλ' ὑπὲρ ἡμῶν παθεῖν. καὶ ὅρα γε· \"χάριτι θεοῦ ὑπὲρ παντὸς εγεύσασθαι θανάτου\" ἐλήλυθεν. οἱ πάντες ὑπὸ θάνατον ἦμεν, ὅλον τὸ γένος ἡμῶν θνητὸν ἦν. τὸ δὲ θνητὸν ὑπόκειται θανάτῳ. τὸν ὑπὲρ τοσούτων οὖν παθόντα εἶπειν ὅτι \"ἐγεύσατο θανάτου\". καὶ ὅτι οὐχ ὅλην τὴν ἴλινγα τοῦ θανάτου ἐρόφησεν– δοκεῖ γὰρ κατάλληλον εἶναι–, οὕτως ἐσαφηνίσθη μοι καὶ τὸ ἐν Ἰσαίᾳ· \"τῷ μώλωπι αὐτοῦ πάντες ἡμεῖς ἰάθημεν\". μώλωπα δὲ αὐτοῦ λέγει τὸν σταυρόν.","english":"So that they may no longer do injustice or make war, he asks God as an ally—not that he might do injustice to them, not that he might make war, but that he might remain unharmed while being wronged and warred against. And the nature of the rational being, if it does not suffer distortion, has this as its own. \"Make war,\" then: prevent them from surrounding me with destruction. Take hold of weapon and shield and rise up for my help. The shield of God extinguishes the fiery arrows of the enemy, of the evil one. Take hold, then, of this shield, put it around me. I do not say this: \"You, fence yourself with the shield\"; rather, take hold of it so as to grant it to me, so as to secure me. By way of parallelism, the weapon and the shield can be the same thing. And perhaps they also signify kinds of weapons. He can be praying that the incarnation take place; for when he takes hold of a man who is able to secure us and fight as our champion, he took hold of weapon and shield and rose up for our help. He rose up from the bosom of the Father, so that, having bowed the heavens, he might come down, so that he might be seen as our champion; for he has come not to make war himself, but to make war on our behalf, and he has come not to suffer simply, but to suffer on our behalf. And observe: \"by the grace of God he tasted death for every man\" —he has come. We were all under death; our whole race was mortal. And the mortal is subject to death. The one who suffered for so many, then, he said, \"tasted death.\" And that he did not drain the whole filth of death—for it seems fitting—thus what is in Isaiah was also made clear to me: \"by his wound we were all healed.\" And he calls his wound the cross.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":326,"ref":"p326","source":"ὅσον ἐπὶ τῇ φύσει τοῦ σταυροῦ καὶ τῷ μεγέθει τῆς κακώσεως οὔκ ἐστιν μώλωψ. αὐτῷ δὲ μώλωψ ἐστίν, ὡς πρὸς αὐτὸν μώλωψ ἐστὶν οὐ βλάπτων τὸν ἔχοντα, ἀλλ' ὠφελοῦντα ἐκείνους ὑπὲρ ὧν ἔσχεν τὸν μώλωπα. οὕτω καὶ \"χάριτι θεοῦ γεύεται θανάτου\". ἀμέλει γοῦν γενόμενος ἐν θανάτῳ ἔλυσεν τὸν θάνατον. καὶ τὸ παθεῖν τὸν σωτῆρα πάλιν τὸ λῦσαί ἐστιν τὰ πάθη· γενόμενος γὰρ ἐν τοῖς πάθεσιν ἔλυσεν αὐτά, οὐκ ἐκρατήθη ὑπ' αὐτῶν. καὶ ὥσπερ γινόμενος κατάρα λύει τὴν κατάραν ὥστε εὐλογίαν παρασχεῖν ἀντ' αὐτῆς, καὶ λέγομεν αὐτὸν ὑπὸ ἀρὰν γεγονέναι, οὐχ ἵνα τι πάθῃ, ἀλλ' ἵνα λύσῃ τὴν ἀρὰν καὶ εὐλογίαν ἀντ' αὐτῆς ὀρέξῃ. οὐ \"τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵν' ἡμεῖς δικαιοσύνη θεοῦ γενώμεθα ἐν αὐτῷ\"; ἡ ἁμαρτία γίνεται ποιοῦσα τοὺς ἔχοντας δικαιοσύνην αὐτὸ δικαιοσύνην. οὐ καθάπαξ λέγεται ἁμαρτία, ἀλλὰ ἁμαρτία ὑπὲρ τοῦ ποιῆσαι τοὺς πρότερον κρατουμένους ὑπὸ τῆς ἁμαρτίας δικαιοσύνην, οὐχ ἁπλῶς, ἀλλὰ θεοῦ δικαιοσύνην. ἐπίτασιν δὲ σημαίνει τῆς μετουσίας τῆς ποιότητος τὸ τοὺς μετεσχηκότας ὁμωνύμως καλεῖσθαι ᾗ ἔχουσιν ποιότητα. ἔχουσιν θεοῦ δικαιοσύνην ποιότητα. ἐνίκησεν τοσοῦτον καὶ ἐκράτησεν ὡς μὴ δικαίους αὐτούς, ἀλλὰ αὐτὸ δικαιοσύνη κληθῆναι. καὶ ἐν πολλοῖς τόποις τῆς γραφῆς τοιαῦτα εὑρήσεις. λέγει· \"ὁ θεὸς ἀγάπη ἐστίν\". ἴδε τὸ μέγεθος τῆς ἀγάπης· \"ὁ θεὸς ἡ ἀγάπη ἐστίν\". τοῖς δύο ὀνόμασιν ἡ αὐτὴ οὐσία δηλοῦται, η ὁ θεὸς καὶ ἡ ἀγάπη. εἶτα λέγει ὅτι ὁ πλησιάζων τῷ θεῷ καὶ ἐξ ὅλης καρδίας καὶ ἐξ ὅλης ψυχῆς καὶ δυνάμεως αὐτὸν ἀγαπῶν, ἀγάπη γίνεται· τὰ γὰρ λεγόμενα περὶ τῆς ἀγάπης ἑξῆς·","english":"Insofar as it concerns the nature of the cross and the greatness of the injury, there is no bruise. But for him it is a bruise—as regards himself it is a bruise that does not harm the one who bears it, but benefits those on whose behalf he bore the bruise. So too \"by the grace of God he tastes death.\" Indeed, having come into death, he destroyed death. And the Savior's suffering is again the dissolution of sufferings; for having come into sufferings he dissolved them, and was not mastered by them. And just as, becoming a curse, he dissolves the curse so as to provide a blessing in its place, and we say that he came to be under a curse, not that he might suffer anything, but that he might dissolve the curse and extend a blessing in its place. Did he not \"make him who knew no sin to be sin for us, that we might become the righteousness of God in him\"? Sin becomes that which makes those who possess it righteousness itself. It is not called sin absolutely, but sin for the purpose of making those formerly held by sin righteousness—not simply, but the righteousness of God. And the calling of those who have participated in a quality by the same name as the quality they possess indicates an intensification of participation. They possess the righteousness of God as a quality. He conquered and prevailed to such an extent that they were called not merely righteous, but righteousness itself. And in many places of the Scripture you will find such things. It says: \"God is love.\" See the greatness of love: \"God is love.\" By the two names the same essence is made clear—God and love. Then it says that the one who draws near to God and loves him with all his heart and all his soul and all his strength becomes love; for what is said about love follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":327,"ref":"p327","source":"\"ἡ ἀγάπη οὐ φυσιοῦται, οὐ περπερεύεται, οὐκ ἀσχημονεῖ, οὐ λογίζεται τὸ κακόν, πάντα στέγει, πάντα πιστεύει, πάντα ὑπομένει\", περὶ τῆς ἀρετῆς λεγόμενα ταῦτα οὐκ ἀλλότριά εἰσιν; οὐ γὰρ λέγω ὅτι ἡ ἀρετὴ ὑπομένει ἢ στέγει ἢ πιστεύει. τὸν ἔχοντα τὴν ἀγάπην ὁμωνύμως ἀγάπην ὠνόμασεν. οὕτω καὶ οἱ τὴν δικαιοσύνην σχόντες ἐκ τῆς γενομένης ὑπὲρ ἡμῶν ἁμαρτίας δικαιοσύνη θεοῦ γίνονται, οὐκέτι δίκαιοι θεοῦ ἁπλῶς ἀλλὰ δικαιοσύνη θεοῦ. ἐπίτασιν δὲ σημαίνει τῆς τελειώσεως, τῆς προκοπῆς. ἐπερ· πολλὰ τῶν εὐκτικῶν κατὰ τὴν γραφὴν προστακτικῷ χαρακτῆρι προφέρονται; –τάχα δὲ καὶ παρὰ τοῖς ἄλλοις· καὶ ἵνα μὴ μακρὰν ἀπέλθωμεν· \"ἁγιασθήτω τὸ ὄνομά σου\", ὅ ἐστιν· \"ἁγιασθείη τὸ ὄνομά σου\". \"ἐλθάτω ἡ βασιλεία σου· γενηθήτω τὸ θέλημά σου\"· \"γενηθείη τὸ θέλημά σου\". \"ἄλαλα γενηθήτω τὰ χείλη τὰ δόλια\"–ἀντὶ τοῦ \"γενηθείη\"–\"τὰ λαλοῦντα κατὰ τοῦ δικαίου ἀνομίαν\". ἐπερ· αὐτῷ προσεύχεται; – αὐτῷ, ναί. λέγω· ἐὰν παρ' ἄλλου θέλω τι λαβεῖν, ἄλλου δὲ παρὰ τὸν θεὸν λέγω, ου᾿̣κ ἂν αὐτῷ π̣ροσηύχετο, ἀλλὰ τῷ θεῷ, ἵνα δώῃ ἡμῖν τοιοῦτον βοηθόν, ἵνα τοιοῦτον ἡμῖν στρατηγὸν εἰς με´̣σον ἀγάγῃ. ὁ´̣ταν δὲ αὐτῷ τῷ θεῷ. τις εὔχηται παρ' αὐτοῦ θέλων τι λαβεῖν, αὐτῷ καὶ τὴν αἴτησιν προσάγει καὶ τὴν προσδοκίαν τοῦ λαβεῖν παρ'","english":"Love is not puffed up, is not boastful, does not behave unseemly, does not reckon evil, bears all things, believes all things, endures all things\"—are these things said about virtue not foreign to it? For I do not say that virtue endures or bears or believes. He named the one who has love by the same name, love. So too those who have obtained righteousness from the sin that came upon us for our sake become the righteousness of God, no longer simply righteous of God but the righteousness of God. And it signifies an intensification of perfection, of progress. —Many of the optative forms in Scripture are pronounced with the character of the imperative; perhaps also among others. And so that we may not go far afield: \"Let your name be sanctified,\" which is: \"May your name be sanctified.\" \"Let your kingdom come; let your will be done\": \"May your will be done.\" \"Let the deceitful lips be made dumb\"—instead of \"may they be made dumb\"—\"those who speak lawlessness against the righteous.\" —Does he pray to himself? —To himself, yes. I say: if I wish to receive something from another, and I mean another besides God, he would not pray to himself, but to God, that he may give us such a helper, that he may bring such a commander into our midst. But whenever someone prays to God himself, wishing to receive something from him, he brings both the petition and the expectation of receiving to him","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":328,"ref":"p328","source":"αὐτῷ ἔχει. ὡς ἐὰν λέγω τῷ θεῷ· \"ἐπίνευσον τῇ ἀξιώσει μου\", περὶ προσευχῆς προσευχὴν ἀναπέμπω. \"εἰσάκουσόν μου, κύριε, ὅτι πρὸς σὲ ἐκέκραξα\"· καὶ εὐχὴν περὶ εὐχῆς ἀναπέμ πω· ἐπεὶ γὰρ συνεργίας χρῄζει θεοῦ καὶ τὸ εὐχὴν ἐπακουσθῆναι, αὐτὸν πάλιν συνεργὸν διὰ τῆς εὐχῆς καλῶ, ἵνα πληρώσῃ μου τὴν εὐχὴν καὶ εἰσακούσῃ αὐτῆς. τοῦτο αὐτὸ παρακαλῶ ἀναστῆναί σε εἰς τὴν βοήθειάν μου οὐκ ἄνοπλον, ἀλλὰ ἐπιλαβόμενον ὅπλου. τὸ ἐμὸν σῶμα καὶ τὴν ψυχὴν δέξαι· διὰ τούτων γὰρ δυνήσῃ βοηθῆσαί μοι. πολλάκις ἰατρὸς πολὺ μέγεθος ἔχων οὐ δύναται μικρὰ θεραπεῦσαι ἢ μικροὺς ἀνθρώπους. ἐνίοτε οὖν ἕνα τῶν μαθητῶν αὐτοῦ παρασκευάζει τῶν ὑποδεεστέρων καὶ πολὺ ὑποβεβηκότων αὐτόν, ἵνα δυνηθῇ προσελθεῖν τῷδε καὶ θεραπεύσῃ αὐτόν. τὸ ἐπιλαβέσθαι οὖν ὅπλου καὶ θυρεοῦ τὸ ἄνθρωπον ἀναλαβεῖν ἐστιν, μορφὴν δέξασθαι δούλου. καὶ ἔστιν συνήθως πολλὰ γινόμενα τοιαῦτα. τοῦτο οὖν λέγει· ἐὰν ὡς θεὸς βοηθῆσαί μοι̣ προθῇ, ὑπεραίρει ἡ βοήθεια. ἄνθρωπος γενόμενος βοήθησόν μοι. καὶ αὐτῷ γοῦν λέγει· \"περίζωσαι τὴν ῥομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατέ, τῇ ὡραιότητί σου καὶ τῷ κάλλει σου\". ὡραιότητα καὶ κάλλος ἔχεις· ἁμαρτίαν γὰρ οὐκ ἐποίησας οὐδὲ ἔγνως αὐτήν. \"περίζωσαι\" οὖν \"ἐπὶ τὸν μηρόν σου τὴν ῥομφαίαν\". σημαίνει πολλάκις τὸ ὄνομα τοῦ μηροῦ τὰ γενέσεως πράγματα, ὡς ἐὰν λέγῃ· \"πᾶς μηρὸς μολυνθήσεται ὑγρασίᾳ\", εὐφήμως καὶ εὐσχημόνως διὰ τοῦ μηροῦ τὰ γενέσεως ὑπηρετικὰ ὄργανα σημαίνει. διὰ τοῦτο καὶ ὁ Ἀβραὰμ ἐκπέμπων ἐπὶ μνηστείᾳ τῆς Ῥεβέκας τὸν παῖδα ἑαυτοῦ· \"θὲς τὴν χεῖρά σου ὑπὸ τὸν μηρόν μου, καὶ ἐξορκιῶ σε\"·","english":"He has it for himself. If I say to God, \"Give assent to my request,\" I am sending up a prayer concerning prayer. \"Hear me, O Lord, for I have cried to you\"—and I send up a prayer concerning prayer. For since even the hearing of a prayer needs God's cooperation, I again call upon him as co-worker through the prayer, that he may fulfill my prayer and hear it. This very thing I ask: that you rise to my help not unarmed, but taking up a weapon. Receive my body and my soul; for through these you will be able to help me. Often a physician of great stature cannot heal small things or small men. Sometimes, then, he prepares one of his disciples, one of those inferior and far below himself, so that he may be able to approach this man and heal him. To take up a weapon, then, and a shield is to take up man, to receive the form of a slave. And such things commonly happen often. This, then, is what he says: if as God you set out to help me, the help is beyond measure. Having become man, help me. And so he says to him: \"Gird your sword upon your thigh, O mighty one, in your splendor and your beauty.\" You have splendor and beauty; for you did not commit sin, nor did you know it. \"Gird,\" then, \"your sword upon your thigh.\" The name \"thigh\" often signifies the things of generation, as when it says, \"Every thigh shall be defiled with discharge,\" euphemistically and decorously signifying through the thigh the organs that serve generation. For this reason also Abraham, when sending his servant to seek a bride for Rebecca, said: \"Put your hand under my thigh, and I will make you swear\"—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":329,"ref":"p329","source":"ε᾿̣πει`̣ γὰρ ἤμελλεν παρθένον παραλαμβάνειν καὶ ἄγειν ἐκ μακροῦ τόπου εἰς μακρὸν τόπον, ἀναγκαίως ἠσφαλίσατο α̣υ᾿̣τοῦ τὴν σωφροσύνην. δυνατὸν δὲ καὶ οὕτως· ἐπεὶ ἐκ τῶν μηρῶν μου μέλλει προέρχεσθαι ὁ ὑπὲρ σωτηρίας τῶν ὅλων ἐρχόμενος, ἐκεῖ \"θὲς τὴν χεῖρά σου, καὶ ἐξορκιῶ σε\". καὶ πολλά γε σεμνῶς ἡ γραφὴ τοιαῦτα ὀνομάζει. περὶ τοῦ δράκοντος, τουτέστιν τοῦ διαβόλου, λέγει· \"ἰδοὺ ἡ ἰσχὺς αὐτοῦ ἐπ' ὀσφύος, καὶ ἡ δύναμις αὐτοῦ ἐπ' ὀμφαλοῦ γαστρός\". ἐπὶ τοῦ ἀνδρὸς τὴν ὀσφῦν ὠνόμασεν, ἐπὶ δὲ τῆς γυναικὸς σεμνῶς τὸ ὄργανον ἐκεῖνο \"ὀμφαλὸν γαςτρὸς\" εἶπεν. ἐκ τῶν πλησιαζόντων μερῶν ἐδήλωσεν οὗ ἀπεῖπεν τὴν χρῆσιν. ἔκχεον ῥομφαίαν σου καὶ σύνκλεισον ἐξ ἐναντίας τῶν καταδιωκόντων με. πλήθυνον μάχαιραν, δὸς ἡμῖν μάχαιραν τὴν κατὰ τῶν πολεμίων. ὁ ζῶν δὲ τοῦ θεοῦ λόγος ἐστὶν ἡ μάχαιρα. καὶ πάλιν τὸ ῥῆμα τοῦ πνεύματος· \"καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν ῥῆμα θεοῦ\". τὸ ἐκχέαι δὲ τὴν δαψίλειαν ἀεὶ σημαίνει, ὡς ἐὰν λέγῃ· \"ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα\", τὴν δαψιλῆν δόσιν καὶ πλουσίαν χορηγίαν διὰ τῆς λέξεως σημαίνει. \"ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν\". καὶ ἔτι· \"μύρον ἐκκενωθὲν ὄνομά σου\". τὸ ἐκκενωθὲν μύρον ἔξω γίνεται τοῦ περιέχοντος ἄγγους καὶ ἐπὶ μήκιστον ἐκπέμπει τὴν πνοήν. ὅτε γοῦν ὁ σωτὴρ ἐν τῷ Ἰσραὴλ μόνῳ ἦν–\"ἐν τῷ Ἰσραὴλ\" γὰρ \"μέγα τὸ ὄνομα αὐτοῦ\"–, ὡς ἐν ἄγγει ἦν τὸ ὄνομα αὐτοῦ. ὅτε δὲ \"ὡς θαυμαστὸν τὸ ὄνομα\" αὐτοῦ γέγονεν \"ἐν πά σῃ τῇ γῇ\", καὶ πεπλήρωται ἐκεῖνο τό·","english":"For since he was about to take a virgin and lead her from a distant place to a distant place, he necessarily secured his chastity. But it is also possible to understand it this way: since the one who comes for the salvation of all things was about to come forth from my thighs, there \"place your hand, and I will adjure you.\" And the Scripture names many such things with reverence. Concerning the dragon, that is, the devil, it says: \"Behold, his strength is on his loins, and his power is on the navel of the belly.\" In the case of the man it named the loins, but in the case of the woman it reverently called that organ the \"navel of the belly.\" By the adjacent parts it indicated that whose use it had forbidden. Draw your sword and shut it up against those who pursue me. Multiply the sword, give us the sword against the enemies. And the living word of God is the sword. And again the word of the Spirit: \"and the sword of the Spirit, which is the word of God.\" And to pour out always signifies abundance, as when it says: \"I will pour out of my Spirit upon all flesh,\" it signifies the abundant gift and rich provision through the expression. \"The love of God has been poured out in our hearts.\" And further: \"Your name is ointment poured out.\" The ointment poured out comes outside the vessel that contains it and sends its breath to the greatest distance. When, then, the Savior was in Israel alone—for \"in Israel\" \"his name is great\"—his name was as in a vessel. But when \"how wonderful his name\" has become \"in all the earth,\" and that has been fulfilled which","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":330,"ref":"p330","source":"\"καθὼς τὸ ὄνομά σου, ὁ θεός, οὕτω καὶ ἡ αἴνεσίς σου ἐπὶ τὰ πέρατα τῆς γῆς\", μύρον ἐκκενωθὲν γέγονεν. ἡ λέξις οὖν αὕτη δαψιλῆ χορηγίαν σημαίνει. τοῦτο οὖν λέγει· ἕκαστον ἡμῶν ποίησον μαχαιροφόρον, ἔκχεε ῥομφαίαν· τότε γὰρ συνκλείεις ἐξ ἐναντίας τῶν διωκόντων η῾̣μᾶς· λοιπὸν γὰρ ὁπλῖται γινόμεθα, ξιφήρεις αὐτοῖς προσερχόμεθα, οὐχ ἵνα ἀναιρήσω, ἀλλ' ἵνα μηδὲν πάθω. ἐπερ· τὸ \"σύνκλεισον\"; –τὸ \"σύνκλεισον\" πολλὰ σημαίνει, μάλιστα δὲ ἡ ὡσανεὶ συναγωγὴ τοῦ συνπεράσματος ἡ κωλύουσ̣α τὴν ὁρμὴν τοῦ θέλοντος σοφίσασθαι συνκλεισμὸς γέγονεν. εἰώθασιν γοῦν καὶ οἱ διαλεγόμενοι λέγει ὅτι \"συνέκλεισα αὐτόν\". σημαίνει δὲ καὶ ἄλλο τι, ὡς παρὰ τῇ Παύλου φιλοσοφίᾳ κεῖται· \"συνέκλεισεν ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν ἵνα τοὺς\n\nπάντας ἐλεήσῃ\". καὶ ὅρα γε τὴν ἀκολουθίαν τῆς λέξεως· κατεπέβαινον τῶν Ἰουδαίων τῶν πιστευσάντων τῷ σωτῆρι οἱ ἀπὸ Ἑλλήνων πεπιστευκότες. καὶ πρότερον πάλιν οἱ Ἰουδαῖοι ἐκώλυον κληθῆναι τὰ ἔθνη εἰς σωτηρίαν· ἔλεγον γὰρ ὅτι· \"τοὺς ἀπο`̣ ἐπικαταράτων πατέρων, ἐξ εἰδωλολάτρων, ἐκ πολυθέων εἰς τὴν σωτηρίαν παραλαμβάνεις\"; πεποίηκεν οὖν συνκλεισμόν, ἤλεγξεν ἀμφοτέρους. καὶ εἰκόνι τ̣οιαύτῃ ἔστιν χρήσασθαι· ἐχέτω τις υἱὸν παραμένοντα αὐτῷ καὶ ἄλλον ἐκβληθέντα διὰ προλαβοῦσαν κακίαν. ἐὰν μετανοήσαντος τοῦ ἐκβληθέντος θέλῃ εἰσδέξασθαι αὐτὸν ὁ πατήρ, ὁ υἱὸς ὁ ἀπομείνας ἐναντιοῦται λέγων ὅτι· \"οὗτος συνκληρονόμος μου γίνεται; τάδε καὶ τάδε πεποίηκεν\". ἐλέγχει κἀκεῖνον ἐπὶ ἁμαρτήμασιν ἄλλοις ὅτι· \"οὐ διὰ τοῦτο οὗτος εἴργεται τοῦ κλήρου· καὶ σὺ ἔξω ἀποβάλλῃ· τάδε καὶ τάδε πεποίηκας\".","english":"As your name, O God, so also is your praise to the ends of the earth” — he has become an ointment poured out. This phrase, then, signifies abundant provision. So this is what he says: make each one of us a sword-bearer, pour out the blade; for then you shut them up over against those who persecute us. For from now on we become armed soldiers, we come to them sword in hand, not so that I may kill, but so that I may suffer nothing. But why “shut up”? — “Shut up” signifies many things, and especially the gathering, as it were, of the enclosure that hinders the impulse of the one who wishes to outwit — this has become a shutting up. At any rate, those who converse are accustomed to say, “I shut him up.” It signifies something else as well, as it stands in the philosophy of Paul: “God shut up all in disobedience, so that he might have mercy on all.” And observe the sequence of the phrase: those who had believed from among the Greeks were coming down upon the Jews who had believed in the Savior. And earlier, in turn, the Jews were hindering the nations from being called to salvation; for they said, “Do you receive into salvation those from accursed fathers, from idolaters, from polytheists?” He has therefore made a shutting up; he has convicted both sides. And one may use an image of this sort: let someone have a son who remains with him, and another who has been cast out because of prior wickedness. If, when the cast-out son repents, the father wishes to receive him, the son who remained opposes, saying, “Does this one become my co-heir? He has done such and such things.” He convicts that one too of other sins: “It is not for this reason that this one is excluded from the inheritance — and you will be cast out; you have done such and such things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":331,"ref":"p331","source":"καὶ λοιπὸν οὐκέτι ἀντιλέγει· συνεκλείσθη γὰρ καὶ οὗτος, τουτέστιν τοῖς ἐλέγχοις συνεκλείσθη, κἀκεῖνος. \"ἵνα τοὺς πάντας\" οὖν \"ἐλεήσῃ\", τοῦτο πεποίηκεν· οὐδὲ γὰρ ἵνα ἀποδείξῃ αὐτοὺς τοιούτους, τ̣οὺς ἐλέγχους ἠγίοχεν, ἀλλ' ἵν' ἑκάτερον ἀπὸ τοῦ λοιποῦ κωλύσῃ· οὐδὲ γὰρ ὁ Ἕλλην ἔτι κατεπιβαίνει τῶν Ἰουδαίων δια`̣ τὸν σταυρὸν τὸν προσαχθέντα ὑπ' αὐτῶν τῷ σωτῆρι, οὐδὲ ἐκεῖνοι τούτοις· πάντες γὰρ ὑπὸ ἁμαρτίαν εὑρέθησαν. τοῦτο οὖν λέγει· \"ὥσπερ γάρ ποτε ὑμεῖς ἠπειθήσατε τῷ θεῷ\", ὑμεῖς οἱ Ἕλληνες –εἰ καὶ νῦν προσήκασθε τὸ εὐαγγέλιον καὶ θεοσεβεῖν προτέθεισθε, ἀλλὰ ποτὲ καὶ ἐλιθάσατε–, \"νῦν δὲ ἠλευθερώθητε τῇ τούτων ἀπειθείᾳ\"–εἰ μὴ ἦν ἀπειθήσας ὁ Ἰσραήλ, οὐκ εἴχετε σωτηρίαν· ἀντέλεγον γὰρ καὶ ἐκώλυον–, \"οὕτω\", λέγει, \"καὶ οὗτοι\", οἱ Ἰουδαῖοι, \"ἠπείθησαν τῷ ὑμετέρῳ ἐλέει, ἵνα καὶ αὐτοὶ ἐλευθερωθῶσιν\". λοιπὸν ὥσπερ συνπέρασμα ἐπήγαγεν· \"συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν, ἵνα τοὺς πάντας ἐλεήσῃ\". τὸ βαθὺ τοῦ κρίματος· \"ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ· τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτοῦ γέγονεν\" τοῦ συνκλείσαντος πάντας εἰς τὴν ἀπείθειαν; ἐπὶ πολεμίων οὖν τὸ \"σύνκλεισον\" λαμβάνεται οὕτως, ὅταν πᾶσα ὁδὸς περιαιρεθῇ ἀπ' αὐτῶν τοῦ ἐπιβαίνειν καὶ δεινῶς βλάπτειν· συνκλείεται γάρ τις οὕτως. ὡσανεὶ συνλογιστικῶς συνελογίσατο τὸν Ἰουδαῖον ὅτι· μὴ μέμφου τὴν κλῆ σιν τῶν ἐθνῶν· καὶ σὺ γὰρ τὰ αὐτὰ πεποίκας\"3.","english":"And for the rest he no longer contradicts; for this one too has been shut up, that is, by the reproofs he has been shut up, and that one as well. \"That he might have mercy on all,\" then, this is what he has done; for it was not in order to prove them to be such that he opened the reproofs, but in order to restrain each of the two from what remained; for neither does the Greek any longer trample upon the Jews because of the cross brought against the Savior by them, nor do those trample upon these; for all were found under sin. This, then, is what he says: \"For just as you once disobeyed God\" — you, the Greeks — even if now you have received the gospel and set yourselves to worship God, yet once you even stoned — \"but now you have been set free by their disobedience\" — had Israel not disobeyed, you would not have had salvation; for they opposed and hindered — \"so,\" he says, \"also these,\" the Jews, \"disobeyed your mercy, that they too might be set free.\" For the rest, as a conclusion he added: \"For God shut up all in disobedience, that he might have mercy on all.\" The depth of the judgment: \"O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! For who has known the mind of the Lord? Or who has become his counselor?\" — of him who shut up all in disobedience? Among enemies, then, \"shut up\" is understood thus, when every way is taken away from them of advancing and doing terrible harm; for in this way someone is shut up. As it were, by way of reasoning he reasoned with the Jew: do not find fault with the calling of the Gentiles; for you too have done the same things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":332,"ref":"p332","source":"πάλιν τοὺς Ἕλληνας τοὺς κατεπιβαίνοντας τῶν Ἰουδαίων καὶ λέγοντας οἱ κυριοκτόνοι καὶ οἱ τοιοίδε\"3. λέγει· \"3\"ποτὲ ὑμεῖς ἠπειθήσατε\", εἰδωλολάτραι ἦτε\"3. εἰπὸν τῇ ψυχῇ μου Σωτηρία σου ἐγώ εἰμι. εἰπέ, ὦ θεέ, πραγματικῶς τῇ ψυχῇ ὅτι· \"ἐγὼ ἡ σωτηρία σου\". πότε δὲ λέγεις ὅτι· \"ἐγώ εἰμι ἡ σωτηρία\" ἢ ὅταν σῴζῃς ἢ ὅταν πάντα ἐπιφέρῃς τῇ ψυχῇ μου εἰς σωτηρίαν αὐτὴν ξεναγωγῶν; αἰσχυνθείησαν καὶ ἐντραπείησαν οἱ ζητοῦντες τὴν ψυχήν μου. οὗτοί εἰσιν οἱ ἀδικοῦντες, οὗτοί εἰσιν οἱ πολεμοῦντες, περὶ ὧν εἶπεν· \"δίκασον τοὺς ἀδικοῦντάς με, πολέμησον τοὺς πολεμοῦντάς με\". \"αἰσχυνθείησαν\", φησίν, \"καὶ ἐντραπείησαν\". οὐ χόλος αὐτοῖς ὑπαρχθῆναι δύναται, ἀλλ' αἰσχύνη ἐφ' οἷς πράττουσιν· οὕτω γὰρ παύσονται. ἀμέλει γοῦν οἱ τοῦτο ἐγνωκότες ὅτι ἐν αἰσχύνῃ γεγένηνται, λέγουσιν· \"ἐκοιμήθημεν ἐν τῇ αἰσχύνῃ ἡμῶν, καὶ ἐπεκάλυψεν ἡμᾶς ἡ ἀτιμία ἡμῶν\". ἐγνωκότων ἐστίν, ὅτι ὑπὸ αἰσχύνην γεγένηνται καὶ ὅτι ἐπεκρύβησαν ἀπὸ τῆς ἀτιμίας. αὕτη δὲ ἡ αἰσχύνη καὶ ἡ ἀτιμία ἐξ ἁμαρτίας ἐγεγόνει. τοιοῦτόν τι καὶ ἐν τῷ Ἰεζεκιὴλ πρὸς θρασυνόμενόν τινα καὶ ἀναιδευόμενον λέγει· \"αἰσχύνθητι καὶ λαβὲ τὴν ἀτιμίαν σου\". ὡς εἴ τις, φέρε, κατ' ὑπόθεσιν, καταδικασθείη δημοσίοις ἔργοις ὑπηρετεῖν, οἷον ἐν βαλανείῳ ἢ ἐν μετάλλῳ, καὶ μέγα φρονοίη ἐπὶ τούτῳ, λέγομεν αὐτῷ· \"αἰσχύνθητι, γνῶθι ὅτι ἐν ἀτιμίᾳ εἶ\". ἐπερ· τοῦ οὖν Ἀδὰμ ἡ αἰσχύνη; – μὴ γὰρ πᾶσα αἰσχύνη ὁμοειδής ἐστιν. αὐτὴ γοῦν ἡ γραφὴ λέγει· \"ἔστιν αἰσχύνη ἐπάγουσα ἁμαρτίαν, καὶ ἔστιν αἰςχύνη","english":"Again, the Greeks who trample upon the Jews and say, \"The Lord-killers and such like\" — he says: \"Once you were disobedient,\" you were idolaters. Say to my soul, \"Your salvation I am.\" Say, O God, truly to the soul: \"I am your salvation.\" And when do you say, \"I am the salvation,\" except when you save, or when you bring all things upon my soul for its salvation, leading it as a stranger? Let them be ashamed and confounded who seek my soul. These are the ones who do wrong, these are the ones who wage war, concerning whom he said: \"Judge those who wrong me, fight against those who fight against me.\" \"Let them be ashamed,\" he says, \"and confounded.\" Wrath cannot be brought upon them, but shame for what they do; for thus they will cease. Indeed, at any rate, those who have come to know this — that they have been brought into shame — say: \"We have slept in our shame, and our dishonor has covered us.\" It belongs to those who have known, that they have been brought under shame and that they have been hidden from dishonor. And this shame and dishonor came from sin. Something of this sort is also said in Ezekiel to one who is bold and shameless: \"Be ashamed and take your dishonor.\" As if, for instance, by way of supposition, someone were condemned to serve at public works, such as in a bathhouse or in a mine, and he prided himself on this, we say to him: \"Be ashamed, know that you are in dishonor.\" Concerning Adam, then, what is his shame? — for not every shame is of the same kind. Indeed, the Scripture itself says: \"There is a shame that brings on sin, and there is a shame","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":333,"ref":"p333","source":"δόξα καὶ χαρά\". καὶ θεώρει γε· πολλοὶ ἐφ' οἷς δεῖ καταδύεσθαι καὶ λανθάνειν καὶ δοκεῖν ἀσχημονεῖν, δοξάζονται. λέγει γοῦν ὁ ἀπόστολος· \"ὧν ὁ θεὸς ἡ κοιλία καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ ἐπίγεια φρονοῦντες\". ἐν οἷς δεῖ αἰσχύνεσθαι, ἐν τούτοις παρρησιάζονται, καὶ ὁρῶμεν φύσει καὶ ἐν ἀνθρώποις τοιαῦτα. ὁ δὲ ἀπεκδεχόμενος σωτῆρα, τὸν θεὸν λόγον, εἰδὼς ὅτι πρὸς αὐτοῦ μετασχηματίζονται εἰς τὸ ἐνδοξότερον καὶ τὸ σύνμορφον̣ γενέσθ̣αι τ̣ῷ σώματι ᾧ αὐτὸς εἶχεν, οὐκέτι μέγα φρονεῖ ἐπὶ τοῖς αἰσχύνης ἔργοις. ἀποστραφήτωσαν εἰς τὰ ὀπίσω καὶ καταισχυνθήτωσαν οἱ λογιζόμενοί μοι κακά. ἡ \"ὀπίσω\" λέξις διαφόρως ἐν ποικίλοις τόποις τῆς γραφῆς φέρεται. τὸ \"ἀποστραφῆναι εἰς τὰ ὀπίσω\" ψόγον φέρει. ἀμέλει γοῦν ἡ γυνὴ τοῦ Λὼθ ἐξιοῦσα ἀπὸ τῆς περιχώρου ἐκείνης τῆς ὀλεθρίου ἤκουσεν· \"μὴ περιβλέψῃ εἰς τὰ ὀπίσω\", μὴ ἐφ' ἃ καταλέλοιπας τὸ νεῦμά σου θῇς. πάλιν ἐν ἄλλοις λέγεται ὅτι· \"ἀποστραφείησαν οἱ ἐχθροί μου εἰς τὰ ὀπίσω\". εἰς τὰ ὀπίσω ἑαυτῶν ἀποστραφείησαν, ἵνα μηκέτι τὴν αὐτὴν ἐλαύνωσιν ὁδὸν τὴν ἐχθρῶν. \"οὐδεὶς ἐπιβαλὼν τὴν χεῖρα ἐπ' ἄροτρον καὶ στραφεὶς εἰς τὰ ὀπίσω\". οὐκ ἐλέχθη \"τινός\", ἀλλὰ ἁπλῶς \"εἰς τὰ ὀπίσω\"· ὅταν γὰρ ὁ ἀροτριῶν στραφῇ, θλᾷ τὴν εὐθεῖαν. ἡ θλάσις δὲ τῆς εὐθείας ἐμποδίζει τὸ ἔργον. λέγεται δέ τις ἑαυτοῦ εἰς τὰ ὀπίσω ἀποστρέφεσθαι τοῦτο μὲν ἐπαινετῶς, τοῦτο δὲ ψεκτῶς. ἐὰν τὴν θείαν σπεύδῃ ἀνύσαι ὁδὸν καὶ στραφῇ, ψεκτή ἐστιν αὕτη ἡ στροφή, τὸ εἰς τὰ ὀπίσω γενέσθαι.","english":"Glory and joy.\" And observe: many are glorified for the very things for which one ought to sink down and hide and seem shameful. At any rate the apostle says: \"whose god is their belly and their glory is in their shame, who mind earthly things.\" In the things in which one ought to be ashamed, in these they are bold, and we see such things by nature also among men. But he who awaits a Savior, the Word of God, knowing that by him they are transformed into what is more glorious and become conformed to the body which he himself had, no longer prides himself on works of shame. Let those who devise evils against me be turned back and put to shame. The word \"back\" is used in various ways in various places of Scripture. \"To be turned back\" carries reproach. At any rate Lot's wife, departing from that destructive region round about, heard: \"Do not look back,\" do not set your attention on what you have left behind. Again, elsewhere it is said: \"Let my enemies be turned back.\" Let them be turned back to their own rear, so that they no longer drive along the same road, the road of enemies. \"No one who has put his hand to the plow and turned back.\" It was not said \"of someone,\" but simply \"back\"; for when the plowman turns, he breaks the straight line. And the breaking of the straight line hinders the work. And someone is said to turn back to his own rear, in one sense praiseworthily, in another blameworthily. If one is hastening to accomplish the divine road and turns, this turning is blameworthy — namely, to have gone backward.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":334,"ref":"p334","source":"ἐὰν δέ τις ἐπείγηται πρὸς τὴν κακίαν καὶ λόγοις μετανοίας ἀνακοπῇ καὶ ἀποστραφῇ, ἐπαινετή ἐστιν αὕτη ἡ στροφὴ ἡ ἐκ μετανοίας γινομένη. λέγει γοῦν ὅτι· ἐπειδὴ ἐπὶ τὴν κακίαν ἐλαύνουσιν καὶ σπουδή ἐστιν αὐτοῖς κακῶσαί με, ἀποστραφείησαν εἰς τὰ ὀπίσω ταύτης τῆς προθέσεως. ἑκατέρως οὖν λογίζονταί μοι κακά· ὅταν περιβαλεῖν με θέλωσιν ἁμαρτίᾳ, λογίζονταί μοι κακά, ὅταν ἐπιβουλεύειν θέλοντες κακωτικόν τι ἐπενεγκεῖν μοι θέλωσιν, πάλιν λογίζονταί μοι κακόν. οἱ δύο πρεσβύτεροι οἱ μανέντες κατὰ Σωσάννης ἀμφότερα πεποιήκασιν· ἐλογίσαντο κακὸν εἰς μοιχείαν αὐτὴν θέλοντες ἀγαγεῖν. τούτου ἀποτυχόντες τὸ ἕτερον γένος τῶν κακῶν ἐλογίσαντο, ἀναιρῆσαι αὐτήν, λιθοβοληθῆναι αὐτήν. τὰ αὐτὰ καὶ περὶ τοῦ Ἰωσὴφ καὶ τῆς Αἰγυπτίας νόει· κἀκείνη ἐλογίσατο κακὸν τὸ τῆς πορνείας, εἰς ὃ κατασπάσαι αὐτὸν ἠβουλήθη. ὅμω̣ς τούτου ἀποτυχοῦσα τὸν ἕτερον τρόπον τῶν κακῶν ἐπεχείρησεν διαβολὴν αὐτοῦ κατειποῦσα, δι' ἧς ὡς κατὰ κολαστέου ὡρμήθη ὁ δοκῶν δεσπότης αὐτοῦ εἶναι. γενηθήτωσαν ὡσεὶ χνοῦς κατὰ πρόσωπον ἀνέμου. εὐτελεῖς γενηθήτωσαν. τοῦτο καὶ ἐν πρώτῳ ψαλμῷ λέγεται· \"οὐχ οὕτως οἱ ἀσεβεῖς, οὐχ οὕτως, ἀλλ' ἢ ὡς ὁ χνοῦς, ὃν ἐκριπτεῖ ὁ ἄνεμος ἀπὸ προσώπου τῆς γῆς\". τὸ εὐτελὲς αὐτῶν δείκνυσιν οὐ τοσοῦτον τῆς οὐσίας, ὅσον τῆς γνώμης· \"οἱ\" γὰρ \"τὰ ἐπίγεια φρονοῦντες\" καὶ ὅλοι τῆς σαρκὸς καὶ τῶν μελῶν γεγενημένοι χνοῦς εἰσιν οὐκ ἔχοντες στίβον, οὐχ ἕδραν βεβαίαν. ἄνεμος οὖν βραχὺς κινεῖ αὐτούς. καὶ ὁ ἄνεμος οὗτος δύναται ἢ θλῖψις εἶναι ἢ ἀπατη̣λὸς λόγος.","english":"But if anyone is pressed toward vice and is checked by words of repentance and turns back, this turning that comes from repentance is praiseworthy. At any rate, he says: since they rush upon vice and are eager to do me harm, may they be turned back behind this purpose of theirs. In both ways, then, they reckon evils against me: when they wish to encompass me in sin, they reckon evils against me; when, wishing to plot, they wish to bring some harmful thing upon me, again they reckon evil against me. The two elders who raged against Susanna did both things: they reckoned evil when they wished to lead her into adultery. Having failed in this, they reckoned the other kind of evils—to destroy her, to have her stoned. Understand the same things also concerning Joseph and the Egyptian woman: she too reckoned the evil of fornication, into which she wished to drag him down. Nevertheless, having failed in this, she attempted the other manner of evils by speaking a slander against him, through which his supposed master rushed on as against one to be punished. Let them become like chaff before the wind. Let them become worthless. This is also said in the first psalm: \"Not so the impious, not so, but like the chaff which the wind scatters from the face of the earth.\" He shows their worthlessness to be not so much of substance as of disposition; for \"those who mind earthly things\" and have become wholly of the flesh and of the members are chaff, having no track, no firm seat. A slight wind, then, moves them. And this wind can be either tribulation or a deceitful word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":335,"ref":"p335","source":"οὕτω γοῦν τινες φέρονται \"παντὶ ἀνέμῳ διδασκαλίας\" ἀπατηλῷ \"ἐν τῇ κυβείᾳ\" τῶν πρεσβευομένων ἐκείνην τὴν διδασκαλίαν τὴν πανοῦργον τῶν πραττόντων. καὶ ἄγγελος κυρίου ἐκθλίβων αὐτούς. ἄγγελον κυρίου ἔχουσιν ἐκθλίβοντα. ἐν τῷ προλαβόντι ψαλμῷ \"ἄγγελος κυρίου παρεμβάλλων κύκλῳ τῶν φοβουμένων αὐτὸν ἐρύσατο αὐτούς\". ἐνταῦθα δὲ ἐκθλίβει αὐτοὺς ὁ ἄγγελος τοῦ κυρίου κολαστής τις ὢν καὶ καταπεμπόμενος τιμωρῆσαι αὐτούς. δυνατὸν δὲ καὶ ἐπαινετὸν τὸν ἄγγελον λαβεῖν τὸν \"παρεμβάλλοντα κύκλῳ τῶν φοβουμένων\"· ἐκθλίβει γὰρ τὸν ἁμαρτωλὸν ὁ ἐλέγχοις χρώμενος, ὁ πείθων αὐτὸν ἀποστῆναι ὧν νομίζει ἡδέων. γενηθήτω ἡ ὁδὸς αὐτῶν σκότος καὶ ὀλίσθημα. ἡ αὐτῶν ὁδός, οὐχ ἡ τοῦ θεοῦ, οὐχ ἡ τῆς ἀρετῆς, οὐχ ἡ τῶν ἐντολῶν τοῦ θεοῦ, ὡς λέγεται· \"ὁδὸν ἐντολῶν σου ἔδραμον\", ἀλλ' ἡ αὐτῶν ὁδός, ἐν\n\nᾗ ἐναβρύνονται, ἐν ᾗ νομίζουσιν φωτεινῶς δρ̣αμεῖν. γνώτωσαν, οἵα ἐστὶν ἡ ὁδὸς αὐτῶν, ὀλισθησάτωσαν· τὸ πτῶμα γὰρ τοῦτο αἴσιόν ἐστιν. ὥσπερ̣ ὁ ἀποστὰς ἀπὸ τοῦ τρέχειν τὴν εὐθεῖαν ὁδὸν μεγάλῳ ὑποπίπτει κακῷ, οὕτως ὁ σπεύδων δραμεῖν ἐπὶ τὸ κ̣ακ̣όν, ὅταν ὀλισθήσας πέσῃ, ἀρχὴν λαμβάνει μετανοίας. καὶ ἄγγελος κυρίου καταδιώκων αὐτούς. ὡς εἶπον, ἀμφοτέρως ἤτοι ἐλέγχων καὶ ἐπιπλήττων ἢ κολάζων αὐτούς. ὅτι δωρεὰν ἔκρυψάν μοι διαφθορὰν παγίδος αὐτῶν. ἡ κακία πολλάκις διαφθορὰ ὀνομάζεται· φθείρει γὰρ τὸ ἀληθές, τὸν ἔσω ἄνθρωπον ἐξ ἀγαθοῦ πονηρὸν ποιεῖ, ἐκ δικαίου ἄδικον, ἐκ θεοσεβοῦς ἀσεβῆν. καὶ ὅτι φθορὰ λέγεται ἡ κακία· \"φθείρουσιν\", φησίν, \"ἤθη χρηστὰ ὁμιλίαι κακαί\".","english":"Thus, at any rate, certain people are carried about by \"every wind of teaching\" that is deceitful, \"in the dice-game\" of those who promote that cunning teaching, the teaching of those who practice it. And the angel of the Lord shall press them hard. They have an angel of the Lord pressing them hard. In the preceding psalm it says: \"The angel of the Lord encamps round about those who fear him, and delivered them.\" But here the angel of the Lord presses them hard, being a certain punisher and sent down to take vengeance on them. It is possible also to take the angel in a praiseworthy sense—the one who \"encamps round about those who fear him\"; for he presses the sinner hard by using reproofs, by persuading him to depart from the things he considers pleasant. Let their way be darkness and a slipping. Their own way, not God's way, not the way of virtue, not the way of the commandments of God, as it is said: \"I ran in the way of your commandments,\" but their own way, in which they exult, in which they think they run brightly. Let them know what their way is like; let them slip; for this fall is auspicious. Just as the one who has departed from running the straight way falls into a great evil, so the one who hastens to run toward evil, when he has slipped and fallen, receives the beginning of repentance. And the angel of the Lord shall pursue them. As I said, in both ways—either reproving and rebuking them or punishing them. For without cause they hid destruction for me, their trap. Wickedness is often called destruction; for it destroys the truth, making the inner man evil instead of good, unjust instead of just, impious instead of God-fearing. And that wickedness is called destruction: \"Evil company,\" he says, \"corrupts good morals.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":336,"ref":"p336","source":"ἡ φθορὰ αὕτη–μὴ γὰρ σωματική ἐστιν τῶν μελῶν–φθείρει τὰ ἤθη. ἡ φθορὰ δὲ τῶν ἠθικῶν κακία ἐστὶν ἠθική. \"ὁμιλίαι κακαὶ\" ἀπατηλαὶ ὁμιλίαι. καὶ ἵνα εἰκόνι συνχρήσωμαι τῇ ἐν ταῖς Παροιμίαις εἰσαγομένῃ πόρνῃ ἤτοι ψευδοδοξίᾳ ἢ ἀκολασίᾳ· ἡ πόρνη γυνὴ ἔφθειρεν τὰ χρηστὰ ἤθη τοῦ νεανίου ἐκείνου· σοφιστικὰ γάρ τινα αὐτῷ προσηγίοχεν· \"θυσία μοι εἰρηνική ἐστιν, σήμερον ἀποδίδωμι τὰς εὐχάς μου\" –ὅπου θέλεις, τὸ σήμερον\"3 στίξον–· \"ἕνεκεν τούτου ἐξῆλθον εἰς ὑπάντησίν σοι\". ψεύδεται δέ. οὐχ ἵνα τὰς εὐχὰς ἀποδῷ, ἐξῆλθεν, ἀλλὰ \"ποθοῦσα\". 209 \"ὅτι δωρεὰν ἔκρυψάν μοι διαφθορὰν παγίδος αὐτῶν\". πολλὰ σφάλματα καὶ ψευδῆ νοήματα ἀνακύπτει τοῖς τὰς ὁμωνυμίας διαστέλλειν μὴ δυναμένοις. τὸ τῆς διαφθορᾶς ὄνομα καὶ τῆς φθορᾶς πολλὰ κατὰ τὴν γραφὴν σημαίνει· \"εἴ τις\", φησίν, \"τὸν ναὸν τοῦ θεοῦ φθείρει, φθερεῖ τοῦτον ὁ θεός\". ἐν τῇ αὐτῇ ταύτῃ λέξει δύο σημαινόμενα φθορᾶς κεῖται· \"εἴ τις τὸν ναὸν τοῦ θεοῦ φθείρει\" διὰ ἁμαρτίας, τὸ σῶμα λέγει· \"τὰ σώματα\" γὰρ \"ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματος οὗ ἔχετε ἀπὸ θεοῦ\". πᾶσα οὖν ἡ κακία φθορά ἐστιν. καὶ τὸ εἶδος δὲ τῆς κακίας κυριώτερον λέγεται φθορά, ἡ λύσις τῆς παρθενίας. οὕτω γοῦν ἐφθάρθαι τὴν παρθένον λέγομεν καὶ ἐφθάρθαι τὸν παῖδα τὸν ἄρτι ἀφροδισίων γευσάμενον. ὅμως κἂν τὸ γένο̣ς τῆς κακίας φθορὰ λέγηται, κἂν τὸ εἶδος, ἑνὶ σημαινομένῳ ὑπάγονται· φθείρει γὰρ καὶ κατασπᾷ καὶ τὴν ψυχὴν καὶ τὸ σῶμα̣ ἡ τοιαύτη φθορά. ἐν τῷ προφήτῃ λέγεται· \"ἕνεκεν ἀκαθαρσίας διεφθάρητε φθορᾷ\". ἀκαθαρσία δὲ ψυχῆς κακία ἐστίν. εἴρηται γοῦν ἐν Παροιμίαις περὶ φαύλου τινὸς ὅτι·","english":"This corruption—for it is not bodily, of the members—corrupts the character. And the corruption of moral character is moral vice. \"Evil company\" means deceitful company. And that I may use the image of the prostitute introduced in Proverbs—whether she represents false opinion or licentiousness—the prostitute woman corrupted the good character of that young man; for she brought certain sophistical arguments to bear on him: \"I have a peace-offering; today I pay my vows\"—place the comma wherever you wish, at \"today\"—\"for this reason I came out to meet you.\" But she lies. She did not come out to pay her vows, but \"desiring.\" \"Because for nothing they hid for me the corruption of their snare.\" Many stumbling-blocks and false notions arise for those unable to distinguish things that share the same name. The word \"corruption\" and \"decay\" has many meanings in Scripture: \"If anyone,\" it says, \"corrupts the temple of God, God will corrupt him.\" In this same word two meanings of corruption are set forth: \"If anyone corrupts the temple of God\" through sin—he means the body; for \"your bodies are a temple of the Holy Spirit who is in you, whom you have from God.\" All vice, then, is corruption. And the specific form of vice is more properly called corruption—the loss of virginity. Thus, at any rate, we say that the virgin has been corrupted, and that the boy has been corrupted who has just tasted of sexual pleasures. Nevertheless, whether the genus of vice is called corruption, or the species, they fall under one meaning; for such corruption corrupts and drags down both the soul and the body. In the prophet it is said: \"Because of uncleanness you were corrupted with corruption.\" And uncleanness of soul is vice. It is said, then, in Proverbs concerning a certain worthless man that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":337,"ref":"p337","source":"\"συντρίβεται διὰ ἀκαθαρσίαν ψυχῆς\". καὶ ἐν τοῖς θρήνοις Ἰηρεμίου λέγεται· \"ἀκαθαρσία αὐτῆς πρὸς ποδῶν αὐτῆς\", ἀντὶ τοῦ· ἡ πορεία αὐτῆς ἀκαθαρσία ἐστίν· ἐπιβαίνει γὰρ αὐτῇ ἀπαγορευομένῃ τῇ ὁδῷ τοῦ θανάτου, τῇ ὁδῷ τῇ πονηρᾷ. \"ἕνεκεν\" οὖν \"ἀκαθαρσίας διεφθάρητε φθορᾷ\". ἀκαθαρσία δὲ ψυχῆς ἡ κακία ἐστίν, ὡς εἴρηται, κατὰ τὸν διττὸν τρόπον τῆς εἰρημένης φθορᾶς καὶ κατὰ τὸ γένος καὶ κατὰ τὸ εἶδος τῆς κακίας, τουτέστιν καὶ κατὰ ἀκολασίαν καὶ κατὰ ἄλλα εἴδη τῆς κακίας. \"ἕνεκεν ἀκαθαρσίας διεφθάρητε φθορᾷ\" δυνατὸν δὲ καὶ τοῦτο ἕνεκεν ἀκαθαρσίας διεφθάρητε φθορᾷ τὸ ἕτερον σημαινόμενον τῆς φθορᾶς λαβεῖν· \"εἴ τις τὸν ναὸν τοῦ θεοῦ φθείρει, φθερεῖ τοῦτον ὁ θεός\". φθείρει δὲ ὁ θεὸς δοκιμάζων. καὶ ὥσπερ τὸ τῆς ἀπωλείας ὄνομα κατὰ ψυχῆς λαμβανόμενον διττῶς λέγεται· λέγομεν γὰρ τὸν ἁμαρτάνοντα ἀπώλειαν λέγεσθαι καὶ τὸν κολαζόμενον ἀπώλειαν· \"φοβήθητε\" οὖν \"τὸν δυνάμενον ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ\". ἡ ἀπώλεια ὧδε κόλασίς ἐστιν, ἥτις καὶ δ̣ιαφθορὰ λέγεται. δύναται οὖν τό· \"ἕνεκεν ἀκαθαρσίας διεφθάρητε φθορᾷ\"· διὰ τοῦτο κολάσει ὑποπεπτώκατε ὅτι ἠγαπήσατε εἶναι ἀκάθαρτοι, ὅτι ἐσπεύσατε τὴν ψυχῆς ἀκαθαρσίαν ἔχειν. αὕτη δὲ ἡ ἀκαθαρσία ἐναντία ἐστὶν τῇ καθαρότητι, ἥτις ἐπιγινομένη τῇ καρδίᾳ θεοῦ φέρει παρουσίαν καὶ φαντασίαν· \"μακάριοι\" γὰρ \"οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται\". περὶ ταύτης λέγεται· \"καθαρίσατε χεῖρας, ἁμαρτωλοί\"–τότε δὲ καθαραὶ γίνονται, ὅταν \"τὸ δίκαιον δικαίως\" διώκητε–, ἀλλὰ καὶ \"τὰς καρδίας ἁγνίσατε\", καὶ τὴν ὀρθὴν φρόνησιν τοῖς θεωρήμασιν τῆς","english":"It is crushed because of the uncleanness of the soul.\" And in the Lamentations of Jeremiah it is said: \"Her uncleanness is before her feet,\" meaning: her course is uncleanness; for she treads upon the forbidden way of death, the evil way. \"Therefore because of uncleanness you were corrupted with corruption.\" And the uncleanness of the soul is vice, as has been said, according to the twofold manner of the corruption mentioned, both according to the genus and according to the species of vice, that is, both according to licentiousness and according to the other species of vice. \"Because of uncleanness you were corrupted with corruption.\" But it is possible to take this also, \"because of uncleanness you were corrupted with corruption,\" in the other meaning of corruption: \"If anyone destroys the temple of God, God will destroy him.\" And God destroys by testing. And just as the name of destruction, when taken in reference to the soul, is spoken of in two ways—for we say that the one who sins is called destruction, and the one who is punished is called destruction—\"Fear,\" therefore, \"the one who is able to destroy both soul and body in Gehenna.\" Here destruction is punishment, which is also called corruption. Therefore the phrase \"because of uncleanness you were corrupted with corruption\" can mean: for this reason you have fallen under punishment, because you loved to be unclean, because you hastened to have the uncleanness of the soul. And this uncleanness is contrary to purity, which, when it comes upon the heart, brings the presence and manifestation of God; for \"blessed are the pure in heart, for they shall see God.\" Concerning this it is said: \"Cleanse your hands, sinners\"—and then they become clean when you \"pursue the just thing justly\"—but also \"purify your hearts,\" and the right understanding with the contemplations of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":338,"ref":"p338","source":"ἀληθείας. \"δωρεὰν\" οὖν \"ἔκρυψάν μοι\", διαφθεῖραί με θέλοντες, εἰς κακίαν καταβιβάσαι, ἢ καὶ ἐπιβουλεῦσαι καὶ εἰς κάκωσιν ἀγαγεῖν. ἑκάτ̣ερα δὲ μάτην ποιοῦσιν –τὸ γὰρ δωρεὰν\"3 ὧδε τὸ μάτην\"3 σημαίνει–, ἤτοι ὅτι ἐμοῦ αἰτίαν μὴ παρεσχηκότος–ὁ π̣ρο̣τεθειμένος οὖν ἀδικεῖσθαι καὶ κακοπαθεῖν μᾶλλον ἢ τὰ ἐναντία πράττειν ἐρεῖ ὅτι· οἱ περιβάλλοντές μ̣ε διαφθορᾷ ματαίως τοῦτο ποιοῦσιν θεοῦ συνλήμπτορος γινομένου\"3, ἢ ὅτι· δωρεὰν ποιοῦσιν ἐμοῦ αἰτίαν μὴ παρεσχηκότος\"3. οἷον εἰ ἦν ἀναιρεθεῖσα ἡ Σωσάννα ὑπὸ τῶν πρεσβυτέρων συκοφαντηθεῖσα, εἶπεν ἂν ὅτι· δωρεὰν ἐβεβούλευσάν μοι ἐμοῦ τὴν αἰτίαν μὴ ἐνδούσης\"3. ταῦτα καὶ ὁ Ἰωσὴφ ε̣ἶπεν ἄν, εἴποιεν ἂν καὶ οἱ Χριστοῦ μαθηταὶ διωκόμενοι, ἀναιρούμενοι, ὀνειδιζόμενοι ἕνεκεν τοῦ ὀνόματος τοῦ Χριστοῦ· ἐὰν γάρ τις τῶν Χριστιανῶν ἐπιβουλεύηται μὴ ἄλλου χάριν ἢ ὅτι Χριςτιανός ἐστιν, οἱ ἐπιβουλεύοντες δωρεὰν αὐτῷ ἐπιβουλεύουσιν· ἐνίοτε γάρ τινες κατὰ Χριστιανῶν γίνονται καὶ βλάψαι αὐτοὺς θέλοντες αἰτίαν εὑρίσκουσιν ἐξ αὐτῶν. μάτην ὠνείδισαν τὴν ψυχήν μου. οὐδὲ γὰρ ἐγὼ ὀνειδισμοῦ τι αἴτιον ἐποίησα. ἐλέχθη δὲ καὶ καθ' ἕτερον σημαινόμενον τὸ δωρεὰν ἐμοῦ αἰτίαν μὴ παρεσχηκότος τὸ παθεῖν ὑπὲρ τοῦ ὀνόματος τοῦ Χριστοῦ καὶ μὴ δι' ἄλλο τι. καὶ πάλιν· \"μὴ κτήσῃ κακῶν ἀνδρῶν ὀνείδη\". \"μὴ κτήσῃ\", ἐπεὶ ἐφ' ἡμῖν ἐστιν τὸ κτήσασθαι. ἐὰν δὲ μὴ κτησαμένων ἡμῶν περιβάλωσιν ἡμᾶς τινες ὀνειδισμοῖς, \"μάτην ὀνειδίζουσιν τὴν ψυχὴν\" ἡμῶν. οὐκ ἐρεῖς τὴν Ἰεζάβελ καὶ τοὺς συνπνεύσαντας αὐτῇ μάτην ὠνειδικέναι τὸν Ναβουθαί, δωρεὰν κεκρυφέναι αὐτῷ διαφθορὰν παγίδος αὐτῶν; ἐπερ·","english":"of truth. \"For nothing,\" then, \"they hid for me,\" wishing to destroy me, to bring me down into wickedness, or also to plot against me and lead me into affliction. But they do both in vain—for \"for nothing\" here means \"in vain\"—either because I have provided no cause; for the one who has resolved to be wronged and to suffer evil rather than to do the opposite will say: \"Those who surround me with destruction do this in vain, since God becomes my helper,\" or: \"They do this for nothing, since I have provided no cause.\" For example, if Susanna had been put to death after being slandered by the elders, she would have said: \"They plotted against me for nothing, since I gave them no cause.\" Joseph too would have said this, and the disciples of Christ would say it as well when persecuted, put to death, and reviled for the sake of the name of Christ; for if any Christian is plotted against for no other reason than that he is a Christian, those who plot against him plot against him for nothing; for sometimes certain people set themselves against Christians and, wishing to harm them, find a cause from them. \"In vain they reviled my soul.\" For I too have made nothing that is a cause of reviling. But \"for nothing, since I provided no cause\" was also spoken in another sense: to suffer for the name of Christ and not for anything else. And again: \"Do not acquire the reproaches of evil men.\" \"Do not acquire,\" since it is in our power to acquire. But if, when we have not acquired them, certain people surround us with reproaches, \"in vain they revile our soul.\" Will you not say that Jezebel and those who conspired with her reviled Naboth in vain, and for nothing hid destruction for him by their snares?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":339,"ref":"p339","source":"τὸ \"παγίδος αὐτῶν\"; –αὐτῶν λέγει παγίδας οὐκ ἐν αἷς παγιδεύονται, ἀλλ' ἐν αἷς παγιδεύειν θέλουσιν. ἡ σκευασθεῖσα δραματοποιία κατὰ τῆς Σωσάννης ὑπὸ τῶν πρεσβυτέρων παγὶς ἦν αὐτῶν οὐχ ᾗ πα̣γ̣ιδεύονται αὐτοί, ἀλλ' ᾗ ἤθελον ἐκείνην παγιδεῦσαι καὶ τιμωρίᾳ ὑποβαλεῖν καὶ αἰσχύνῃ. ἐλθάτω αὐτοῖς παγίς, ἣν οὐ γιγνώσκουσιν. τοῦτ̣ο λέγει· οἱ ἰσχύοντες κατά τινων μηχανὰς συντιθέναι καὶ ἐπιβουλεύοντες αὐτοῖς μάτην οὐδέποτε πρὸ ὀφθαλμῶν τίθενται, ὅτι δύνανται ἁλῶναι οἷς αὐτοὶ ἐσκεύασαν· οἷον \"ὁ ὀρύσσων βόθρον\" τῷ πλησίον \"εἰς αὐτὸν ἐνπεσεῖται\". οὐ πάνυ τι λογίζονται, ὅτι αὐτοὶ εἰς τὸν βόθρον καταπίπτουσιν, ἐπεὶ οὐκ ὤρυττον αὐτόν. οὐκ ἐγίγνωςκον οὖν ὅτι ἐπ' αὐτοὺς ἤρχετο ἡ παγίς, ἣν ἄλλῳ εὐτρέπιζον ἵνα περιβάλωσιν αὐτὸν καὶ ἀγρεύσωσιν. \"ἣν οὐ γιγνώσκουσιν\" οὖν, ἣν οὐκ εἶχον πρὸ ὀφθαλμῶν, ἐπεὶ οὐδὲ ἐσκεύαζον αὐτήν. καὶ ἡ θήρα, ἣν ἔκρυψαν, συλλαβέτω αὐτούς. ἵνα λάθωσιν ἄλλους καὶ ἀπροοράτως ἐκείνους θηρεύσωσιν. \"συνλαβέτω αὐτούς\". \"ὤρυξαν πρὸ προσώπου μου βόθρον καὶ ἐνέπεσαν εἰς αὐτόν\". καὶ ἐν τῇ παγίδι πεσοῦνται ἐν αὐτῇ. ἐν ταύτῃ ᾗ ἐσκεύασαν ἄλλοις, πεσοῦνται. ἐπὶ πτώματι ἄλλων αὐτοὶ κατέπεσαν ἐν τοῖς τοιούτοις μηχανήμασιν οἷς ποιοῦσίν τινες, καὶ ἔρχονται κατ' αὐτῶν. ἐν πλοκῇ τινι τῆς προνοίας γίνεται. μεγάλην πλοκὴν ἔχει ὁ περὶ τῆς προνοίας λόγος, εἰ καὶ ἀγνοεῖται ὑπὸ πολλῶν, ἵνα μὴ εἴπω, ὑπὸ πάντων. ἡ δὲ ψυχή μου ἀγαλλιάσεται ἐπὶ τῷ κυρίῳ. λέγει Μωυσῆς· \"ποιήσατε αὐτῷ ὃν τρόπον ἐπονηρεύσατο ποιῆσαι τῷ πλησίον αὐτοῦ\". τούτων γεγενημένων ἀγαλλιάσεται γνοῦσα ὅτι οὐδὲν πέπονθεν. ἐπερ·","english":"their trap\"? He calls \"their traps\" not those in which they are trapped, but those in which they wish to trap. The dramatic scheme devised against Susanna by the elders was their trap—not one in which they themselves are trapped, but one in which they wished to trap her and subject her to punishment and shame. Let the trap come upon them, which they do not know. This is what he says: those who are strong at composing machinations against certain people and plotting against them are never in vain set before their eyes, because they can be caught by the very things they themselves devised; for example, \"he who digs a pit\" for his neighbor \"will fall into it.\" They do not at all consider that they themselves fall into the pit, since they were not digging it. They did not know, then, that the trap was coming upon them, which they were preparing for another in order to surround him and hunt him down. \"Which they do not know,\" then—which they did not have before their eyes, since they were not even devising it. And the hunt which they hid, let it seize them—so that they might escape the notice of others and hunt those others down unforeseeably. \"Let it seize them.\" \"They dug a pit before my face and fell into it.\" And in the trap they will fall, in it. In this one which they prepared for others, they will fall. By the fall of others they themselves have fallen into such devices as certain people make, and they come against them. It happens in a certain weaving of providence. The account concerning providence has a great weaving, even if it is unknown by many—not to say, by all. But my soul will exult in the Lord. Moses says: \"Do to him as he wickedly devised to do to his neighbor.\" When these things have happened, she will exult, knowing that she has suffered nothing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":340,"ref":"p340","source":"ἐπιχαίρων αὐτοῖς; –οὔ, ἀλλὰ θαυμάζων τὴν πρόνοιαν καὶ ἀγαλλιώμενος ὅτι οὐκ ἐπαγιδεύθη. οἷον ἠγαλλιάσατο ἡ ψυχὴ τῆς Σωσάννης οὐχ ὅτι κατεδικάσθησαν οἱ πρεσβύτεροι, ἀλλ' ὅτι αὐτὴ ἀπελύθη τοῦ ἐνκλήματος. κατὰ συμβεβηκὸς δὲ ἐκεῖνο γέγονεν. καὶ εὐχόμενοι γοῦν οἱ ἅγιοι ὅτε εἰσὶν ἐν θλίψει, αὐτὸ τοῦτο μόνον εὔχονται· μὴ ἁλῶμεν ὑπὸ τῆς θλίψεως\"3, οὐ μὴν κατὰ τῶν περιβαλόντων τῇ θλίψει· ὡς̣ ἀγώνισμα γὰρ δέχονται, οὐχ ὡς κόλασιν. ὁ δὲ ὡς ἀγώνισμα δεχόμενος οὐχ οὕτως ἐστὶν κατὰ τῶν ἀντιπάλων, ὥστε μηκέτι αὐτοὺς ὑπάρχειν. \"μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν\"· μὴ γὰρ εἴρηκεν ὅτι·\n\nπάταξον τοὺς πειράζοντας ἡμᾶς\"3. ἠρωτώμην ποτέ, πῶς τῶν ἁγίων ὁ γάμος ἐγίνετο ἄνευ ἡδονῆς –οὐχ ὅτι \"ὁ τίμιος ὁ γάμος καὶ ἡ ἀμίαντος ἡ κοίτη\"; –, καὶ ἔλεγον ὅτι οἱ ἅγιοι τότε μόνον συνίασιν ταῖς γαμεταῖς, ὅταν και ρὸς ᾖν συνλήμψεως. μετὰ σύνλημψιν οὐχ ἅπτονται. ἔλεγον οὖν ὅτι ἡ πρόθεσις α̣ὐτῶν οὐκ ἦν ἡδονη`̣ ἣν θηρεῦσαι ἠβούλοντο, ἀλλὰ διακονῆσαι τῇ παιδοποιίᾳ. ἀναγκαίως δὲ συνήρτηται καὶ ἡ ἡδον̣ή, οὐ μ̣έντοι αὐτῆς ἕνεκα συνέρχονται. καὶ ἐπὶ τροφῆς δὲ τὸ αὐτὸ συμβαίνει· ἐστὶν τρεφόμενος οὐκ ἄλλου χάριν ἢ τὴν ὄρ̣εξιν ἀποπληρῶσαι, τοῦ χορτασθῆναι χάριν. ἐὰν δὲ παρέπηται καὶ ἡδέα εἶναι τὰ ἐσθιόμενα, οὐ διὰ τοῦτο αὐτὰ αἱρεῖται ὅτι ἡδέα. καὶ μάλιστα ἐπὶ τῶν ἰατρικῶν βοη̣θημάτων τοῦτο συμβαίνει· πολλάκις ἡδύ ἐστιν τὸ βοήθημα, ἀλλ' οὐ διὰ τὴν ἡδονὴν προσήνεγκεν αὐτά. ἀμέλει γοῦν καὶ ἐὰν ἀηδὲς ᾖ, προσάγει αὐτό, ἐπεὶ ὑγιείας καὶ τοῦ συμφέροντος χάριν αὐτὸ ποιεῖ.","english":"rejoicing over them? No, but marveling at providence and exulting that he was not ensnared. How the soul of Susanna exulted, not because the elders were condemned, but because she herself was released from the charge. That happened incidentally. And indeed, when the saints pray while they are in affliction, they pray for this very thing alone: \"let us not be caught by the affliction,\" not against those who surround them with affliction; for they receive it as a contest, not as punishment. But the one who receives it as a contest is not so disposed against his opponents that they should no longer exist. \"Do not lead us into temptation\"; for he did not say, \"Strike down those who tempt us.\" I was once asked how the marriage of the saints took place without pleasure—was it not that \"marriage is honorable and the bed undefiled\"?—and I said that the saints came together with their wives only when it was the time for conception. After conception they did not touch. I said, then, that their purpose was not pleasure, which they wished to hunt down, but to serve the begetting of children. Pleasure is necessarily joined along with it, yet they do not come together for its sake. The same happens also with food: one is nourished for no other reason than to fulfill the appetite, for the sake of being satisfied. But if it also follows that the things eaten are pleasant, he does not choose them for this reason, that they are pleasant. And this happens especially with medical remedies; often the remedy is pleasant, but he did not apply them for the sake of pleasure. Indeed, at any rate, even if it is unpleasant, he applies it, since he does it for the sake of health and benefit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":341,"ref":"p341","source":"κἄν ποτε οὖν οἱ ἐπιτιθέμε̣νοι κατὰ δικαίου τὰ αὐτὰ πάθωσιν, χαίρει ὅτι οὐχ ἑάλωκεν αὐτοῖς. λοιπὸν ἑπέσθω τὸ εἰ καὶ ὅ τι πεπόνθασιν. θαυμάζω δὲ εἰ κατὰ ἅγιον τέλειόν ἐστιν τοῦτο. κατὰ προκόπτοντά ἐστιν ἡσθῆναι ὅτι πεπόνθασίν τι κακῶς αὐτὸν διαθεῖναι σπουδάσαντες, οὐ κατὰ τέλειον δέ. ἐπερ· τί διαφέρει τὸ ἐπὶ τῷ κυρίῳ\"3 καὶ τὸ ἐν τῷ κυρίῳ\"3; –ὁ ἀπεριέργως μὲν τὰς προθέσεις ἐκλαμβάνων ἐρεῖ μηδὲν διαφέρειν. δύναται δὲ οὕτως· οἷον εὐφραίνεταί τις, φέρε, ἐπὶ τῷ τέκνῳ ἑαυτοῦ ἐὰν ὑγιαίνῃ. εὐφραίνεται ἐν πόσει οἴνου. ἄλλην καὶ ἄλλη̣ν ἔχει τὴν αἰτίαν. ἐξ ἄλλου ῥητοῦ λάβωμεν τὴν ἀπόδειξιν· \"πᾶς\", φησίν, \"ὃς ἐὰν ὁμολογήσῃ ἐν ἐμοὶ ἔνπροσθεν τῶν ἀνθρώπων\"–οὐκ εἶπεν ἐπ' ἐμοί\"3–, \"κἀγὼ ὁμολογήσω αὐτόν\". εἰ δὲ ἁπλῶς ἦν ἡ πρόθεσις τεθειμένη, ἡ ἐν\"3 ἐτίθετο ἂν καὶ ἐπὶ τῆς ἀρνήσεως· καὶ πᾶς ὁ ἀρνούμενος ἐν ἐμοί, ἀρνήσομαι κἀγὼ ἐν αὐτῷ\"3. ἀδύνατον δὲ ἦν ἀρνούμενον εἶναι ἐν Χριστῷ\"3 τὸν ἀρνούμενον αὐτὸν ἢ τὸν Χριστὸν ἀρνεῖσθαι τὸν ὄντα ἐν αὐτῷ. ἀπέζευκται οὖν ὁ ἀρνούμενος οὗ ἀρνεῖται. ἀπέζευκται ὁ ἀρνησίθεος τοῦ θεοῦ καὶ ὁ θεὸς αὐτοῦ ἀπεσχοίνισται. ὁ δὲ ὁμολογῶν αὐτὸν ἐν αὐτῷ ἐστιν, ἵνα μὴ φωνῇ μόνῃ τὴν ὁμολογίαν λάβῃς· οἱ γὰρ τοῖς χείλεσιν τιμῶντες, ὁμολογοῦσιν μέν, οὐκ ἐν αὐτῷ δέ εἰσιν. ἐπεὶ τοίνυν καὶ ἡ πρὸς θεὸν ἡμῶν συνάφεια διάφορός ἐστιν, ὁτὲ μὲν λεγόμεθα ἐπ' αὐτῷ εὐφραίνεσθαι ὡς ἐπὶ σωτῆρι, ὡς ἐπὶ εὐεργέτῃ, ὡς ἐπὶ στρατηγῷ τὴν νίκην ἡμῖν περιποιήσαντι, ὁτὲ δὲ ἐν αὐτῷ ὡς ἐν σοφίᾳ, ὡς ἐν ἁγιασμῷ, ὡς ἐν δικαιοσύνῃ. ὁ ὁμολογῶν οὖν τὸν Χριστὸν ἐν αὐτῷ ἐστιν. καὶ λάβε ἀπὸ ἄλλου παραδ̣είγματος·","english":"And so, whenever those who set upon a righteous man suffer the same things, he rejoices that he has not been caught by them. What follows, then, is the phrase \"and if they have suffered anything.\" But I wonder whether this is the mark of a perfect saint. It belongs to one who is advancing, not to the perfect, to be glad that those who eagerly sought to dispose him badly have suffered something. Next: how does \"in the Lord\" differ from \"upon the Lord\"? One who takes up intentions without over-elaboration will say there is no difference. But it can be understood thus: for instance, someone rejoices, say, over his child if he is healthy; he rejoices in the drinking of wine. Each has a different cause. Let us take the proof from another passage: \"Everyone,\" it says, \"whoever confesses in me before men\"—it did not say \"upon me\"—\"I also will confess him.\" But if the preposition had been used simply, \"in\" would also have been placed in the case of denial: \"and everyone who denies in me, I also will deny in him.\" But it was impossible for one who denies him to be in Christ, or for Christ to deny one who is in him. The one who denies is therefore separated from him whom he denies. The denier of God is separated from God, and his God is fenced off from him. But the one who confesses him is in him, so that you may not take the confession as mere sound; for those who honor with their lips confess, but they are not in him. Since, then, our connection with God is of different kinds—sometimes we are said to rejoice upon him as upon a savior, as upon a benefactor, as upon a commander who has secured the victory for us, and sometimes in him as in wisdom, as in sanctification, as in righteousness—the one who confesses Christ is in him. And take it from another example:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":342,"ref":"p342","source":"ὁ ὁμολογῶν ἐπιστήμην οὐκ ἄλλως δύναται ὁμολογεῖν αὐτήν, εἰ μὴ εἰδείη αὐτήν. ἐπερ· ἵνα ὡς ἐν οὐσίᾳ ἢ κ̣αὶ ποιότητι; –τέως ἀφιέσθω ταῦτα· νῦν περὶ γὰρ τῆς διαφορᾶς τῶν προθέσεων ἡ ζήτησίς ἐστιν. πότερον οὐσίᾳ μετέχει τις ἢ ποιότητι, ἄλλου καιροῦ ἔστω. καὶ τὸ αὐτὸ δέ· μὴ γὰρ ἕτερός ἐστιν ὁ θεὸς πατὴρ γινόμενος τῶν δικαίων, ἕτερος δημιουργὸς αὐτῶν ὤν, ἄλλος βασιλεὺς ὢν αὐτῶν, τῇ ἐπινοίᾳ δέ. ἐξ ὧν ἴσμεν λαμβάνομεν τὰς ἐπινοίας, ἐπεὶ οὐκ ἔνι ἐκεῖ διαστεῖλαι ἐπίνοιαν ἀπὸ ἐπινοίας. ὁ θεὸς φῶς ἐστιν, ἐστὶν καὶ ἁγιασμὸς καὶ δικαιοσύνη καὶ σοφία, καὶ οὐκ ἔστιν χωρίσαι ὕπαρξιν ἀπὸ ὑπάρξεως. σχέσιν δὲ ἀπὸ σχέσεως χωρίζομεν. ἔστω ἄνθρωπος πατὴρ καὶ δεσπότης καὶ διδάσκαλος καὶ ἄρχων· μὴ γὰρ διαφέρεται πρὸς ἑαυτόν. ἐὰν δὲ ἀκούσῃς ὅτι ἄρχων ἐστὶν ὡς πρὸς τοὺς ἀρχομένους καὶ βασιλεὺς πρὸς τοὺς βασιλευομένους καὶ πατὴρ πρὸς τὸν γεννηθέντα καὶ δεσπότης πρὸς τὸν δοῦλον καὶ ἰατρὸς πρὸς τὸν θεραπευόμενον καὶ διδάσκαλος πρὸς τὸν μανθάνοντα, οὐκ αὐτὸς πρὸς ἑαυτὸν διαφέρεται, ἀλλ' ἡ σχέσις ἡ πρὸς ἄλλους καὶ ἄλλους ἀναφερομένη ποιεῖν τὴν διαφοράν. ὥσπερ οὖν τὸν αὐτὸν συμβαίνει καὶ πατέρα εἶναι καὶ διδάσκαλον καὶ τὰ ἄλλα, συμβαίνει καὶ τὸν μαθητὴν τὸν αὐτὸν εἶναι τῷ ἀρχομένῳ καὶ τῷ μανθάνοντι. πάλιν δὲ ἐπειδὴ μὴ ἀεὶ ἕνα πρὸς ἕνα λέγεται –συμβαίνει γὰρ εὑρεῖν υἱὸν ἄλλου καὶ τὸν αὐτὸν τοῦτον ἄλλου μαθητὴν καὶ ἄλλου","english":"The one who confesses knowledge cannot confess it otherwise than by knowing it. Perhaps—whether it is in substance or also in quality? For the present, let these matters be set aside; for now the inquiry concerns the difference of relations. Whether one participates by substance or by quality, let it be a matter for another occasion. And the same point: for God is not one thing when he becomes Father of the righteous, another when he is their Creator, and another when he is their King, but by conception. From the things we know we receive the conceptions, since there it is not possible to separate conception from conception. God is light, he is also sanctification and righteousness and wisdom, and it is not possible to separate existence from existence. But we do separate relation from relation. Let a man be father and master and teacher and ruler; for he does not differ from himself. But if you hear that he is a ruler in relation to those who are ruled and a king in relation to those who are governed and a father in relation to the one begotten and a master in relation to the slave and a physician in relation to the one being treated and a teacher in relation to the one learning, he does not differ from himself, but the relation, referred to different persons, makes the difference. Just as, then, it happens that the same man is both father and teacher and the rest, so it happens that the same disciple is both the one ruled and the one learning. And again, since it is not always said one to one—for it happens to find a son of one man and this same person a disciple of another and of another","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":343,"ref":"p343","source":"φίλον. τερφθήσεται ἐπὶ τῷ σωτηρίῳ αὐτοῦ. σωτήριον ἐνταῦθα τὴν σωτηρίαν λέγει· πολλαχοῦ γὰρ τὸ σωτήριον τὴν σωτηρίαν σημαίνει. ἔστιν δὲ ὅτε καὶ τὸ ποιητικὸν τῆς σωτηρίας οὕτω καλεῖται, ὡς ἐὰν λέγῃ· \"εἴδοσαν τὰ πέρατα τῆς γῆς τὸ σωτήριον τοῦ θεοῦ ἡμῶν\", ἀντὶ τοῦ τὸν σωτῆρα\"3. \"τέρπεται\" οὖν ἡ ψυχὴ \"ἐπὶ τῷ σωτηρίῳ\". οὐ ζητεῖ ἄλλοθεν σωτηρίαν ἢ παρ' αὐτοῦ τοῦ θεοῦ, παρ' αὐτοῦ τοῦ σῴζοντος σωτηρίαν αἰώνιον· \"Ἰσραὴλ\" γὰρ \"σῴζεται ὑπὸ κυρίου σωτηρίαν αἰώνιον\". πάντα τὰ ὀστᾶ μου ἐροῦσιν Κύριε, κύριε, τίς ὅμοιός σοι; πρώτη θε̣ολογι´̣α ε᾿̣σ̣τὶν τὸ γνῶναι, τίς ἐστιν ἡ θεοῦ ἁγιότης καὶ τίς δύναται ἢ ὁμοιωθῆναι ἢ οὐ δύναται. προσάπτει οὖν ταύτην τη`̣ν θεολογίαν καὶ τὴν θεογνωσίαν τοῖς ὀστοῖς ἑαυτοῦ, ἐξ οὗ παρίσταται ὅτι οὐ περὶ τῶν ὀστέων ἑαυτοῦ λε´̣γει τούτων τῶν διακρατούντων τὰ μέλη τὰ ἄλλα τοῦ σώματος καὶ τὰς σάρκας καὶ τὰ νεῦρα, ἀλλὰ τῶν εὐτόνων δυν̣άμεων, ὧν πολλάκις εἰρήκαμεν ὅτι αὐτοῦ ὀστᾶ τοῦ ἔσω ἀνθρώπου εἰσίν. \"πάντα\" οὖν \"τὰ ὀστᾶ μου ἐροῦσιν\"· τὰ εὔτονα δόγματα, αἱ εὔτονοί μου κινήσεις, καθ' ὃ γιγνώσκω καὶ ἐπίσταμαι, ὁμολογοῦσιν τὸν θεὸν ὅτι οὐδεὶς τῶν γενητῶν ὅμοιος αὐτῷ τυγχάνει. ἐπερ· τὸ τίς\"3 πῶς; –ἐπὶ ἀδυνάτου, ω῾̣ς τό· \"ὁ θεός, τίς ὁμοιωθήσεταί σοι\"; ἐπὶ τοῦ υἱοῦ οὐ λαμβάνομεν τοῦτο· οὐδὲ γὰρ ἐπὶ μέλλοντι ἔχει τὴν ὁμοίωσιν, ἀλλὰ \"χαρακτὴρ τῆς ὑποστάσεως\" ὢν ἀιδίως ὅμοιός ἐστιν. ἑκάτερα οὖν δύναται λημφθῆναι· ἐὰν περὶ τῆς ὁμοιώσεως τῆς οὐσιώδους, οὐδεὶς ὁμοιοῦται αὐτῷ. ἐὰν δὲ ἐπὶ τῆς κατὰ ἀρετὴν καὶ ἁγιότητα, σπάνιος ὁ ὁμοιούμενος αὐτῷ.","english":"...beloved. He will be delighted in his salvation. Here he calls the Savior \"salvation\"; for in many places \"salvation\" (soterion) means \"deliverance.\" But sometimes that which produces salvation is also so called, as when he says, \"The ends of the earth have seen the salvation of our God,\" instead of \"the Savior.\" So the soul \"is delighted in salvation.\" It does not seek salvation from elsewhere than from God himself, from him who saves with eternal salvation; for \"Israel is saved by the Lord with eternal salvation.\" All my bones shall say, Lord, Lord, who is like you? The first theology is to know who the holiness of God is, and who can be likened to him or who cannot. So he attaches this theology and knowledge of God to his own bones, from which it is evident that he does not speak of these bones of his that hold together the other members of the body and the flesh and the sinews, but of the well-toned powers, of which we have often said that they are the bones of the inner man. \"All my bones,\" then, \"shall say\": the well-toned doctrines, my well-toned movements, insofar as I know and understand, confess that God is such that none of created things is like him. The \"who\" — how? — is used of the impossible, as in: \"O God, who shall be likened to you?\" We do not take this of the Son; for not even in the future does he have likeness, but being \"the express image of his substance,\" he is eternally like. So both can be taken: if it concerns essential likeness, no one is like him; but if it concerns likeness in virtue and holiness, rare is the one who is like him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":344,"ref":"p344","source":"ῥυόμενος πτωχὸν ἐκ χειρὸς στερεωτέρων αὐτοῦ. ἐὰν ἐπὶ ταύτης λαμβάνηται τῆς πράξεως ἡ ὁμοιότης, τ̣ὸ σπάνιον σημαίνει. θεὸς ῥύεται πτωχὸν καὶ πένητα ἐκ χειρὸς στερεωτέρων αὐτοῦ. καὶ ἐπὶ ἀνθρώπων, οἷον ἀρχόντων, πλουσι δυνάμεων καὶ αὐτοῦ τοῦ διαβόλου. μόνος οὖν θεὸς ῥύεται ἐκ τούτων. ἐὰν δέ, ὡς εἶπον, ἀπὸ πρακτικῶν ῥύηται, καὶ ὁ σπάνιος δύναται τοῦτο ποιεῖν· ἐξ ἐλαττόνων γὰρ ῥύσασθαι οὐ μέγα ἐστίν. οἱ κατὰ Σωσάννης μανέντες ἐδόκουν εἶναι στερεώτεροι αὐτῆς· ἄρχοντες γὰρ ἦσαν καὶ κριταί, ἐκείνη δὲ γυνὴ θαλαμευομένη καὶ ἰδιῶτις. καὶ ἐρύσατο ἐκ τῶν στερεωτέρων ὁ θεός. καὶ τοῦτο δὲ ἰστέον· πᾶς ὁ ἀσθενέστερός τινος κατὰ τοῦτο πτωχός ἐστιν, ὁ μὴ δυνάμενος ἑαυτῷ ἀρήγειν, ὁ μὴ οἷός τε ἑαυτῷ βοηθεῖν καὶ ποιεῖν ἑαυτὸν ἔξω τῆς περιεστώσης περιστάσεως. καὶ πτωχὸν καὶ πένητα ἀπὸ τῶν διαρπαζόντων αὐτόν. συμβαίνει δὲ μάλιστα κατ' ὑποκείμενον τὸν αυ᾿̣τὸν καὶ πτωχὸν καὶ πένητα εἶναι. εἰ μὲν ἔξω πλούτου ἐστίν, πτωχός, εἰ δὲ ἐκ τοῦ πονεῖν ἐπαρκεῖ ἑαυτῷ, πένης· \"πλούσιοι\" γὰρ \"ἐπτώχευσαν\". ἐὰν οὖν ἀνάγῃς ταῦτα, λαμβάνεις τὸν ἄνθρωπον τὸν ἐξ Ἰουδαίων πιστεύσαντα τὸν πτωχόν, πένητα δὲ τὸν ἐλπίδα μὴ ἔχοντα, ἀλλὰ καὶ ἄθεον ὄντα. ἀναστάντες μάρτυρες ἄδικοι ἃ οὐκ ἐγίγνωσκον ἠρώτων με. οἱ ἄδικοι μάρτυρες ἃ οὐ γιγνώσκει ὁ ᾧ θέλουσιν μαρτυρῆσαι ἐπερωτῶσιν αὐτόν. ὧδε δὲ \"ἃ οὐκ ἐγίγνωσκον\", ἃ οὐκ ἐπειράθην\"3. τὸ ὄνομα τοῦ μὴ γιγνώσκειν σημαίνει ποτὲ τὴν ἄγνοιαν· \"ἀλλὰ τότε μὲν οὐκ εἰδότες θεόν\", τὴν ἄγνοιαν δηλοῖ. σημαίνει δὲ καὶ τὸ μὴ πεπειρᾶσθαι, ὡς ἐὰν λέγω·","english":"He rescues the poor man from the hand of those stronger than he. If the likeness is taken in reference to this action, it signifies what is rare. God rescues the poor man and the needy from the hand of those stronger than he—and among men, for instance rulers, men rich in powers, and even the devil himself. Therefore God alone rescues from these. But if, as I said, one is rescued from practical matters, even the rare man can do this; for to rescue from lesser things is no great matter. Those who raged against Susanna seemed to be stronger than she; for they were rulers and judges, while she was a woman kept in a bridal chamber and a private person. And God rescued her from those stronger. And this too must be known: everyone who is weaker than someone is, in that respect, poor—the one unable to help himself, the one not able to assist himself and to place himself outside the circumstance that surrounds him—both poor and needy, from those who plunder him. And it happens especially in the same subject that he is both poor and needy: if he is outside of wealth, he is poor; but if he supports himself by toil, he is needy; for \"the rich have become poor.\" If, then, you refer these things upward, you take the man from the Jews who believed as the poor man, and as needy the one who has no hope but is even godless. Unjust witnesses rose up and questioned me about things they did not know. The unjust witnesses question him about things which the one they wish to testify against does not know. But here, \"things they did not know,\" things \"I had not experienced.\" The word \"not knowing\" sometimes signifies ignorance: \"but then, not knowing God,\" it makes clear ignorance. But it also signifies not having experienced, as when I say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":345,"ref":"p345","source":"\"τὸν μὴ γνόντα ἁμαρτίαν\", τὸν μὴ πειραθέντα ἁμαρτίας. κατά τι οὖν γιγνώσκει αὐτήν· τὴν φύσιν αὐτῆς ἐπίσταται. οὐ γιγνώςκει δὲ αὐτὴν μὴ χρησάμενος αὐτῇ. οὕτω γοῦν καὶ ἐπὶ γαμετῶν καὶ ἁπαξαπλῶς γυναικῶν λέγεται ὅτι· οὐκ ἔγνω αὐτήν\"3, ἔγνω αὐτήν\"3. τὴν πεῖραν ὧδε σημαίνει. \"ἔγνω δὲ Ἀδὰμ Εὕαν τὴν γυναῖκα αὐτοῦ\". τότε ἐλέχθη τοῦτο ὅτε συνελήλυθεν· ἐπήγαγεν γάρ· \"καὶ συνλαβοῦσα ἔτεκεν\". ἄδικοι οὖν μάρτυρές εἰσιν οἱ λέγοντες κατά τινος ἃ μὴ πρόσεστιν ἐκείνῳ. τοιοῦτόν ἐστιν καὶ τό· \"ἐκκλίνοντος ἀπ' ἐμοῦ τοῦ πονηροῦ οὐκ ἐγίγνωσκον\". ἀνταπέδοσάν μοι πονηρὰ ἀντὶ καλῶν καὶ ἀτεκνίαν τῇ ψυχῇ μου. ἔδει αὐτοὺς γνῶναι ὅτι πρὸς καλοῦ αὐτοῖς οὐκ ἐπείσθην οὐδὲ ἔγνων ἃ ἐρωτῶσιν· ἔμελλον γὰρ κολάζεσθαι, καὶ διὰ τοῦτο ἐπ'\n\nἐμοὶ οὖν οὐ κολασθήσονται, ὅσον ἧκεν εἰς ἐμέ. οὕτως ἐξηγησάμεθα καὶ τὸ τοῦ εὐαγγελίου· \"ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ἕως ὅτου εἶ μετ' αὐτοῦ ἐν τῇ ὁδῷ\". καὶ ἐπειδὴ ὁ λόγος τῆς εὐνοίας οὗτός ἐστιν· εὔνοιά ἐστιν βούλησις ἀγαθῶν τῷ πλησίον χάριν ἐκείνου\"3–πολλάκις γὰρ θέλω ἀγαθὰ αὐτῷ παρασχεθῆναι, ἵνα σχῶ τι παρ' αὐτοῦ. ἐμὲ οὖν θέλοντες κολάζειν τὸν μηδὲν αὐτοὺς ἠδικηκότα, ἀλλὰ καὶ ἀφορμὴν αὐτοῖς σωτηρίας παρεσχηκότα. τοιοῦτο̣ν οὖν ἐστιν καὶ τὸ λεγόμενον παρὰ τοῦ Ἰακὼβ πρὸς τὸν Λαβά· \"ἐπίγνωθι, εἴ τί ἐστιν τῶν σῶν παρ' ἐμοί, καὶ λάβε\". ου᾿̣δὲν θέλ̣ω τῶν σω῀̣ν, εὐνοῶ σοι, ἀποδίδωμί σοι τὰ σά. ἀντὶ τῶν καλῶν ὧν ἐποίησα αὐτοῖς. πεποίηκα δὲ αὐτοῖς καλὰ μ̣ὴ κατασταθήσεσθαι αὐτοὺς εἰς τὸ τιμωρηθῆναι χάριν ἐμοῦ, ἐπεὶ οὐκ εἶξα αὐτοῖς. οὐκ ἂν εἶπεν καὶ ἡ Σωσάννα περὶ τῶν πρεσβυτέρων ὅτι·","english":"The one who did not know sin,” the one who did not experience sin. In one sense, then, he knows it: he understands its nature. But he does not know it, since he did not engage with it. In this way, at any rate, it is said also of married men and simply of women: “he did not know her,” “he knew her.” Here it signifies experience. “And Adam knew Eve his wife.” That was said when he had come together with her; for he added, “and she conceived and bore.” Unjust, then, are the witnesses who say against someone things that are not present in him. Of this sort is also the saying: “When the wicked man turned away from me, I did not know.” They repaid me evil for good, and childlessness to my soul. They ought to have known that I was not persuaded to their good nor knew what they ask; for they were going to be punished, and for this reason—\n\nso far as it depended on me, they will not be punished. Thus we have also interpreted the Gospel saying: “Be well-disposed toward your adversary as long as you are with him on the way.” And since the definition of good will is this—good will is the wish of good things for one’s neighbor for his sake—for often I wish good things to be provided to him so that I may have something from him. They wish, then, to punish me, who have done them no wrong, but have even provided them an occasion of salvation. Of this sort, then, is also what is said by Jacob to Laban: “Recognize if there is anything of yours with me, and take it.” I want nothing of yours; I am well-disposed toward you; I give back to you what is yours. In return for the good things I did for them—and I did good things for them—that they not be brought into punishment on my account, since I did not yield to them. Susanna too would not have said concerning the elders that—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":346,"ref":"p346","source":"εἰς μοιχείαν με ἠθέλησαν κατασπάσαι· οὐκ ἐπείσθην αὐτοῖς· καλὸν αὐτοῖς τι πεποίηκα· τὸ ὅσον εἰς ἐμέ, οὐ γεγόνασιν ἐν ἁμαρτίᾳ ἀτεκνῶσαί με\"3; κατὰ κοινοῦ τὸ \"ἀνταπεδίδοσάν μοι\"· ὥσπερ πονηρὰ ἀνταπέδωκάν μοι ἀντὶ καλῶν, οὕτω καὶ ἀτεκνίαν τῇ ψυχῇ μου ἀνταπέδωκαν. ἐπερ· τὰ γεννήματα τῆς ψυχῆς; –λογισμοὶ ὀρθοί, πράξεις ἄρισται. \"ἀπὸ τοῦ φόβου σου ἐν γαστρὶ ἐλάβομεν καὶ ὠδινήσαμεν καὶ ἐτέκομεν\". ἐγὼ δὲ ἐν τῷ αὐτοὺς παρενοχλεῖν μοι ἐνεδυόμην σάκκον. θεώρει· τὰ πονηρὰ αὐτῶν καὶ τὴν αἰτίαν τοῦ θέλειν αὐτὸν ἀτεκνῶσαι παρενοχλῆσαι ὠνόμασεν, ὡς ὁ εἰρηκὼς σοφιστικὰς ἐνοχλήσεις. παρενοχλοῦσίν μοι μᾶλλον ἢ βλάπτουσίν με. ὅμως ἐγὼ ἐνεδιδυσκόμην σάκκον καὶ ἵνα μὴ ἐνκαταλειφθεὶς ἁλῶ αὐτοῖς, καὶ ὑπὲρ αὐτῶν ἵνα παύσωνται τῆς θρασύτητος τῆς κατ' ἐμοῦ· ἐνεδιδυσκόμην αὐστηρὸν βίον τινά, μετανοία̣ς σημεῖον ἔφερον πῇ μέν, ἵνα μὴ βλαβῶ ἐκ τῆς παρενοχλήσεως, πῇ δέ, ἵνα ἐκεῖνοι μὴ ἐπιτρίβωνται. πολλῷ πλέον δὲ πρὸς καλοῦ, ἐὰν καὶ παύσωνται. καὶ ἐταπείνουν ἐν νηστείᾳ τὴν ψυχήν μου. οὐ μόνον σάκκον ἐνεδυόμην, τουτέστιν αὐστηρότητα βίου, ἀλλὰ καὶ \"ἐν νηστείᾳ ἐταπείνουν τὴν ψυχήν μου\", καὶ τῇ κατὰ τὸ ῥητὸν καὶ τῇ κατὰ τὸ πρωτότυπον, οὐκέτι ἐκείνων τῶν ὀδυνηρῶν τι τρεφόμενος. καὶ τὸ τῆς ἱστορίας δὲ γίνεται πρὸς βοήθειαν πολλάκις· πολλὰ γὰρ εἴδομεν ἐκ νηστείας κατορθωθέντα, τὸ μὴ ὑποπεσεῖν καταστροφῇν τὴν Νινευιτῶν πόλιν, τὸ σωθῆναι τὸ Ἰουδαίων ἔθνος ἀπὸ τοῦ Ἀμάν. καὶ ἡ προσευχή μου εἰς κόλπον μου ἀποστραφήσεται. τῷ ὀνόματι τοῦ κόλπου ἐν πολλαῖς γραφαῖς τὸ ἡγεμονικὸν καὶ ὁ νοῦς σημαίνεται, ὡς ἐὰν λέγῃ·","english":"They wanted to drag me down into adultery; I did not obey them; I did them a good turn; as far as it depended on me, they did not fall into sin to make me childless. The phrase “they repaid me” applies in common: just as they repaid me evil for good, so they also repaid my soul with childlessness. What are the offspring of the soul? Right reasonings, the best actions. “From your fear we conceived in the womb and were in travail and gave birth.” But I, when they were harassing me, clothed myself in sackcloth. Observe: he named their wicked deeds and the cause of their wanting to make him childless as harassment, like the one who spoke of sophistical harassments. They harass me rather than harm me. Nevertheless I clothed myself in sackcloth, both so that I might not be caught and captured by them, and on their account, so that they might cease from their audacity against me; I clothed myself in a kind of austere life, I bore a sign of repentance, partly so that I might not be harmed by the harassment, and partly so that those men might not be worn down further. And it is far more to the good if they also cease. And I humbled my soul with fasting. Not only did I clothe myself in sackcloth, that is, in austerity of life, but I also “humbled my soul with fasting,” both in the literal sense and in the archetypal sense, no longer feeding on any of those painful things. And the historical account often becomes a help: for we have seen many things set right by fasting—that the city of the Ninevites did not fall into destruction, that the nation of the Jews was saved from Haman. And my prayer shall return into my bosom. By the name “bosom” in many scriptures the ruling faculty and the mind are signified, as when it says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":347,"ref":"p347","source":"\"εἰς κόλπον στραφήσεται πάντα τοῖς ἀδίκοις\". ἴσον ἐστὶν τῷ· \"τὰς ὁδοὺς αὐτῶν ἔδωκα εἰς κεφαλὰς αὐτῶν\"· πάλιν γὰρ αἱ κεφαλαὶ τὸ ἡγεμονικὸν σημαίνουσιν· \"ἐπιστρέψει ὁ πόνος αὐτοῦ εἰς κεφαλὴν αὐτοῦ\". ὁ ἅγιος εὔχεται ὑπαρχθῆναι ἀγαθά. οὐδὲν δὲ ἕτερόν ἐστιν προσευχὴ ἢ αἴτησις ἀγαθῶν παρὰ θεοῦ\"3. ὅταν τύχῃ τις τῶν ἀγαθῶν ὑπὲρ ὧν ηὔχετο, εἰς τὸν κόλπον αὐτοῦ ἀπεστράφη ἡ προσευχὴ αὐτοῦ. οὐκ ἐρίφη καὶ ἔξω ἔμεινεν, οὗ φωνὴ ἀνεπέμφθη καὶ εἰς τὸν ἀέρα ἐσκεδάσθη, ἀλλ' ἤγαγεν ἃ ᾐτήσατο. καὶ τουτέστιν τὸ τὴν προσευχὴν αὐτοῦ μὴ μάτην αν ἀναπεπέμφθαι, ἀλλὰ ἠγιοχέναι εἰς τὴν καρδίαν τοῦ εὐξαμένου ἃ ᾐτήσατο \"τὸν ἐνπιμπλῶντα ἐν ἀγαθοῖς τὴν ἐπιθυμίαν σου\". ὁ ἐπιθυμῶν αὐτὰ ἐμπίμπλαται αὐτῶν. \"οὗτος ὁ φαυλισμὸς ἐν γῇ Αἰγύπτῳ ἐν κόλπῳ αὐτῶν\". καί· \"ἡ γυνὴ ἡ ἐν τῷ κόλπῳ σου\", ἣν στέργεις, ἡ ὁμόφρων σοι, ἡ ὁμονοοῦσά σοι. 217 \"καὶ ἡ προσευχή μου εἰς κόλπον μου ἀποστραφήσεται\". ὁ αἰτούμενος παρὰ θεοῦ ἀγαθὰ προσεύχεται. ὅταν τύχῃ ὧν αἰτεῖται, ἡ προσευχὴ αὐτοῦ εἰς κόλπον ἐπεστράφη, εἰς τὸ ἡγεμονικὸν αὐτοῦ. καὶ παρεθέμην ἐκ ῥητῶν πλειόνων, ὅτι τὸ ἡγεμονικὸν πολλάκις τῷ ὀνόματι τοῦ κόλπου σημαίνεται· \"οὗτος ὁ φαυλισμὸς αὐτῶν ἐν γῇ Αἰγύπτῳ εἰς κόλπον αὐτῶν\". καὶ πάλιν· \"εἰς κόλπον ἐπέρχεται πάντα τοῖς ἀδίκοις\". οἰκειότητα δὲ δηλοῖ ὁ κόλπος. οὕτω γοῦν καὶ ἐν τοῖς κόλποις Ἀβραὰμ ἀνεπαύετο τὴν αὐτὴν αὐτῷ ἔχων ἀνδρείαν καὶ ὑπομονήν, καὶ τό· \"ἡ γυνὴ ἡ ἐν τῷ κόλπῳ σου\", ἡ οἰκεία σου, ἡ","english":"Into the bosom shall all things return to the unjust.\" This is equivalent to: \"I gave their ways upon their heads\"; for again the heads signify the ruling faculty: \"his labor shall return upon his head.\" The saint prays that good things be granted to him. And prayer is nothing other than a request for good things from God. When someone obtains the good things for which he prayed, his prayer has returned into his bosom. It was not spoken and left outside, nor was its voice sent up and scattered into the air, but it brought what he asked for. And this is what it means that his prayer was not sent up in vain, but had brought into the heart of the one who prayed what he asked for: \"who fills your desire with good things.\" He who desires them is filled with them. \"This is the contempt in the land of Egypt in their bosom.\" And: \"the wife who is in your bosom,\" whom you love, she who is of one mind with you, she who is in concord with you. \"And my prayer shall return into my bosom.\" He who asks good things from God prays. When he obtains what he asks for, his prayer has returned into his bosom, into his ruling faculty. And I have adduced from more passages that the ruling faculty is often signified by the name of the bosom: \"this is their contempt in the land of Egypt into their bosom.\" And again: \"into the bosom all things come upon the unjust.\" The bosom signifies intimacy. Thus indeed also they were resting in the bosoms of Abraham, having the same courage and endurance as he, and the phrase \"the wife who is in your bosom,\" your own, your","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":348,"ref":"p348","source":"συνβιοῦσα μετὰ σοῦ. ὡς πλησίον, ὡς ἀδελφὸν ἡμέτερον, οὕτως εὐηρέστουν. τοῦτο λέγει ὅτι· οὐδεὶς ἔχει πρόφασιν τοῦ ὀργίζεσθαί μοι, οὐδεὶς ἀπ' ἐμοῦ αἰτίαν λαμβάνει τοῦ ε᾿̣χ̣θραίνειν μοι· πρὸς ἕκαστον γὰρ οὕτως ἤμην ὡς πλησίον, ὡς ἀδελφός, καὶ οὕτως εὐηρέστουν διὰ φιλαλληλίας, φιλεταιρίας, φιλαδελφίας. ὡς πενθῶν καὶ σκυθρωπάζων, οὕτως ἐταπεινούμην. \"οὕτως ἐταπεινούμην\" δι' ἐκείνους. οὓς ἐδόκουν πλησίον καὶ ἀδελφοὺς εἶναι, κατ' ἐμοῦ συνήγοντο, ἐπολέμουν με, ὡς ἐν ἀρχῇ τοῦ ψαλμοῦ τόυ· \"δίκασον, κύριε, τοὺς ἀδικοῦντάς με, πολέμησον τοὺς πολεμοῦντάς με\". ἑξῆς λέγει· \"ἐμοὶ μὲν εἰρηνικὰ ἐλάλουν καὶ ἐπ' ὀργῇ δόλους διελογίζοντο\". διὰ τοῦτο ὡς πενθῶν αὐτοὺς καὶ ὡς σκυθρωπάζων ἐπ' αὐτοῖς, οὕτως ἐταπεινούμην· εἰ μὲν γὰρ παρεῖχόν μοι τὰ εὐφραίνοντα, ὑψούμην, ἔχαιρον, ἐγανούμην ἀπὸ ἱλαρότητος. ἐπερ· τὸ \"οὕτως ἐταπεινούμην\"; –ἐὰν ἔχῃ τις υἱὸν στεργόμενον καὶ ποθούμενον καὶ ἴδῃ αὐτὸν πυρέττοντα, ταπεινοῦται, ἐπεὶ οὐχ ὃν ἤθελεν οὕτω διάγειν, οὕτως ὁρᾷ κακούμενον. ἐπεὶ τοίνυν ἐγὼ παρεῖχον ἀρετῆς ἀφορμὰς ὡς πρὸς πλησίον καὶ ἀδελφοὺς ἔχων, αὐτοὶ δὲ ἐχθροὶ καὶ πολέμιοι ἀνεδείκνυντο, ἐταπεινούμην ἐπ' αὐτοῖς δέον χαίρειν με ἐπ' αὐτοῖς. τί νομίζεις τὸν Παῦλον περὶ Ὑμεναίου καὶ Ἀλεξάνδρου, οὐκ ἐταπεινοῦτο ὁρῶν αὐτοὺς περὶ τὴν πίστιν ναυαγοῦντας; μὴ πρότερον οὕτως ἦν πρὸς αὐτούς, οὐκ ἠγάπα, οὐκ ἀφορμὰς ἐδίδου πρὸς μακαριότητα; ἐὰν δὲ ἐκ προσώπου τοῦ σωτῆρος ᾖν τὰ λεγόμενα, δύναται περὶ τοῦ Ἰούδα ταῦτα λέγειν καὶ περὶ ὅλου τοῦ λαοῦ τῶν Ἑβραίων. καὶ κατ' ἐμοῦ εὐφράνθησαν καὶ συνήχθησαν.","english":"Dwelling together with you. As a neighbor, as our brother, so I was well-pleasing. This means: no one has a pretext for being angry with me, no one takes from me an occasion for being hostile to me; for toward each one I was as a neighbor, as a brother, and so I was well-pleasing through mutual love, love of companions, love of brothers. As one mourning and gloomy of countenance, so I humbled myself. \"So I humbled myself\" on account of those whom I supposed to be neighbors and brothers; they gathered against me, they warred against me, as at the beginning of the psalm: \"Judge, O Lord, those who wrong me; war against those who war against me.\" Next he says: \"They spoke peaceful things to me, but in anger they devised deceits.\" Therefore as mourning them and as gloomy of countenance on their account, so I humbled myself; for if they had provided me with things that gladden, I would have been exalted, I would have rejoiced, I would have been elated from cheerfulness. But why \"so I humbled myself\"? If a man has a son who is loved and longed for and sees him feverish, he is humbled, since he sees him afflicted otherwise than he wished him to live. Since, then, I provided occasions of virtue as one who held them as neighbors and brothers, but they showed themselves enemies and adversaries, I humbled myself on their account, when I ought to have rejoiced on their account. What do you think of Paul concerning Hymenaeus and Alexander—was he not humbled seeing them shipwrecked concerning the faith? Was he not previously so disposed toward them, did he not love them, did he not give occasions for blessedness? But if the words are spoken in the person of the Savior, he can say these things concerning Judas and concerning the whole people of the Hebrews. And they rejoiced against me and gathered together.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":349,"ref":"p349","source":"θέλεις δὲ γνῶναι, ὅτι τὸ ἐπὶ ἁμαρτ̣ωλῶν κατηφεῖν ταπείνωσίς ἐστιν; Παῦλος γράφει Κορινθίοις· διεγείρων αὐτοὺς εἰς μετάνοιαν λέγει· \"μή πως ἐλθὼν εὕρω ὑμᾶς καὶ ταπεινώσῃ με ὁ θεός μου\". ὑψοῦται ὁ ἅγιος, ὅταν ἴδῃ τοὺς ὠφελουμένους παρ' αὐτοῦ βελτιουμένους. καὶ πατὴρ ἐπὶ τέκνοις γηθῶν καὶ εὐφραινόμενος ὑψοῦται. εἰ ἔσῳζον τ̣ὴν ἀγάπην ἣν ἔσῳζον πρὸς αὐτούς, πρὸς ἐμέ, οὐκ ἐταπεινούμην, ἀλλὰ καὶ ὑψούμην ἔχων ὁμοίους, ἔχων μετόχους. \"καὶ κατ' ἐμοῦ εὐφράνθησαν καὶ συνήχθησαν\". ἐγὼ δὲ οὕτω πρὸς αὐτοὺς διεκείμην ἀπὸ σπλάγχνων ἰδ̣ι̣ω´̣τ̣ατος· αὐτοὶ δὲ ἐκ τοῦ ἐναντίου κατ' ἐμοῦ συναχθέντες εὐφραίνοντο ἢ εὐφρανθέντες κατ' ἐμοῦ συνήχθησαν, ἵνα πλέον τι κακὸν καὶ ἀνιαρὸν ἐπαγάγωσίν μοι. συνήχθησαν ἐπ' ἐμὲ μάστιγες, καὶ οὐκ ἔγνων. ἐπιχαιρεκάκων ἡ σπουδή. εἶπον ἐν τοῖς προλαβοῦσιν ἀναγνώσμασιν ἀφ' ἑνὸς τῶν ψαλμῶν, ὅτι αἱ αὐταὶ κακώσεις τοῖς μὲν μάστιγές εἰσιν, τοῖς δὲ ἀγῶνες, ὅτε προέκειτο τό· \"πολλαὶ αἱ μάστιγες τοῦ ἁμαρτωλοῦ\". δύνανται μάστιγες ἐνταῦθα καὶ πονηραὶ δυνάμεις λέγεσθαι. \"συνήχθησαν, καὶ οὐκ ἔγνων\"· ὁμοιότροπον δέ ἐστιν τοῦτο τὸ λεχθὲν τῷ· \"ἐκκλίνοντος ἀπ' ἐμοῦ τοῦ πονηροῦ οὐκ ἐγίγνωσκον\". ἠ´̣ν̣γγιζεν ὁ πονηρός· τόπον αὐτῷ οὐ παρεῖχον πεισθεὶς τῇ γνώμῃ τῇ ἀποστολικῇ τῇ λεγούσῃ· \"μὴ δίδοτε τόπον τῷ διαβόλῳ\". οὐ πεπείραμαι αὐτοῦ. εἷς τῶν ἀρχαίων φιλοσόφων λέγεται ὅτι ἐμαστίζετο, ἵνα κατείπῃ τῆς πόλεως ἑαυτοῦ, ἵνα κατηγορήσῃ τῶν συνπολιτῶν. εὐλαβούμενος μὴ κἂν ἄκων ἐκλαλήσῃ τι, ἔδακεν τὴν γλῶσσαν ἑαυτοῦ καὶ ἔτεμεν καὶ ἔριψεν τῷ βιαζομένῳ. ἐκεῖνος οὐκ ἠδύνατο εἰπεῖν \"οὐκ ἔγνων\"·","english":"Do you want to know that being downcast over sinners is humility? Paul writes to the Corinthians, rousing them to repentance, and says: \"Lest, when I come, I find you and my God humbles me.\" The saint is exalted when he sees those benefited by him becoming better. And a father rejoicing and gladdened over his children is exalted. If I had preserved the love that I preserved toward them, toward me, I would not have been humbled, but I would even have been exalted, having those like me, having those who shared with me. \"And they rejoiced against me and gathered together.\" But I was so disposed toward them from my inmost affections, most simple; but they, on the contrary, gathered against me rejoiced, or having rejoiced against me, gathered together, so that they might bring upon me something more evil and grievous. \"Whips gathered against me, and I did not know.\" The zeal of those who rejoice at evil. I said in the preceding readings from one of the psalms that the same afflictions are whips for some, but contests for others, when that text was set forth: \"Many are the whips of the sinner.\" Whips here can also be called evil powers. \"They gathered together, and I did not know\"; and this saying is of the same kind as: \"When the evil one turned away from me, I did not know.\" The evil one was drawing near; I did not give him a place, having been persuaded by the apostolic judgment that says: \"Do not give a place to the devil.\" I have not experienced him. One of the ancient philosophers is said to have been whipped so that he might denounce his own city, so that he might accuse his fellow citizens. Fearing lest even unwillingly he blurt out something, he bit his own tongue and cut it off and threw it at the one forcing him. That man could not say \"I did not know.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":350,"ref":"p350","source":"μικροῦ δεῖν γὰρ ἔγνω, εἰ μὴ ἄλλοθεν τὴν ἀσφάλειαν ἐπορίσατο. ὁ δὲ ἅγιος οὐχί. ὁ Ἰσαίας πρίονι ξυλίνῳ ἐπρίσθη. καὶ ὅρα γε τὸ κακόηθες τοῦ Μανασὴ τοῦ ἀποστάτου, τοῦ εἰδωλολατρήσαντος. καὶ ἐπεὶ τὸ εἴδωλον κατέπεσεν ὃ ἔστησεν αὐτὸς τοῦ Ἰσαία βλέψαντος εἰς αὐτὸ καὶ ἄλλα τινά, προεστήσατο κατηγόρους καὶ δύο ἐνκλήματα αὐτῷ προσηγίοχαν· ἓν μὲν τοῦτο, ὅτι· Μωυσέως λέγοντος ὅτι \"οὐδεὶς εἶδεν τὸ πρόσωπόν μου καὶ ζήσεται\", οὗτος λέγει ὅτι \"εἶδεν τὸν κύριον σαβαὼθ καθήμενον ἐπὶ θρόνου\"\"3. εἰ δὲ ἀκριβῶς ἐπέστανον, ἐγίγνωσκον τὴν συκοφαντίαν αὐτοῦ. οὐκ εἶπεν ὅλως οὐδὲ εἶδεν αὐτοῦ τὸ πρόσωπον. συνκεκαλυμμένον αὐτὸ\n\nεἶδεν, ἵνα ὡς πρὸς τὴν λέξιν δείξωμεν αὐτοὺς συκοφάντας. τοῦτο οὖν τὸ ἔνκλημα προσηγίοχαν αὐτῷ καὶ δεύτερον ὅτι· τοὺς ἄρχοντας τοῦ διορατικοῦ γένους, τοῦ ἱερατεύματος τοῦ ἁγίου, τοῦ βασιλικοῦ λαοῦ, εἶπεν \"Σοδόμων ἄρχοντας\", καὶ τὸν λαὸν ὃν ἠγάπα ὁ θεός, ὃν ἐτίμα ὁ θεός, \"λαὸν Γομόρρων\" εἶπεν\"3. διὰ ταῦτα τὰ δύο ἐνκλήματα ἐσυκοφάντησαν αὐτὸν καίτοι πρότερον εἰδότες ὅτι οὐχ οὕτως ἐλέγοντο παρ' αὐτοῦ, ἀλλ' ὅτε κατέπεσεν τὸ εἴδωλον, ἵνα μὴ φανῶσιν ὡς ἐκδικοῦντες τὸ μὴ φανὲν θεόν, ἀλλὰ αὐτῷ προσῆψαν ἔνκλημά τι. εἴποιεν ἂν καὶ ὁ Ἰσαίας· \"συνήχθησαν κατ' ἐμοῦ μάστιγες, καὶ οὐκ ἔγνων\". καὶ τὴν κακοήθειαν τοῦ Μανασὴ σκόπει· ἵνα ἐπὶ πολλὴν ὥραν μείνῃ βασανιζόμενος, ξυλίνῳ πρίονι αὐτὸν ἔπρισεν, ἵνα ξεόμεναι αἱ σάρκες ὑπὸ τῶν μυλῶν ἐκείνων πλείονα ἀλγηδόνα καὶ πολυχρονιωτέραν κατασκευάσωσιν. ἐπερ· ὅτι προσάγουσιν κολάσεις ὡς κακούργῳ, καὶ κατὰ τοῦτο μάστιγές εἰσιν;","english":"For he knew, so to speak, that he had not obtained safety from elsewhere. But the saint did not. Isaiah was sawn with a wooden saw. And observe the malice of Manasseh the apostate, who practiced idolatry. And when the idol that he himself had set up fell, while Isaiah looked at it and at certain other things, he appointed accusers and brought two charges against him. One was this: that whereas Moses says, \"No one has seen my face and lived,\" this man says, \"He saw the Lord Sabaoth seated on a throne.\" But if they had understood accurately, they would have recognized his slander. He did not say at all that he saw his face. He saw it covered, so that with respect to the wording we may show them to be slanderers. This charge, then, they brought against him, and a second: that the rulers of the discerning race, of the holy priesthood, of the royal people, he called \"rulers of Sodom,\" and the people whom God loved, whom God honored, he called \"people of Gomorrah.\" For these two charges they slandered him, although they had known beforehand that they were not called so by him, but when the idol fell, so that they might not appear to be avenging the god that did not appear, they attached a charge to him. Isaiah would also say: \"Whips were gathered against me, and I did not know.\" And consider the malice of Manasseh: so that he might remain being tortured for a long time, he sawed him with a wooden saw, so that the flesh, scraped by those teeth, might produce greater and longer-lasting pain. For what? Because they bring punishments upon him as upon a criminal, and in this respect are they whips?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":351,"ref":"p351","source":"–ἀλλ' ἐγὼ οὐκ ἔγνων αὐτὰς μάστιγας· ἠγωνισάμην γὰρ καὶ ἐστέφθην δι' αὐτῶν. τότε δὲ ἐπειρώμην αὐτῶν, εἰ τοιοῦτος ἤμην, οἷον ἐδόκουν ἐκεῖνοι κολάζειν. καθ' ὑπόθεσιν· ἠρέμα δέ πως καὶ ἐμάστιξαν τὴν Σωσάννην οἱ κατ' αὐτῆς διαβολὴν ἐργασάμενοι· εἰς τοσοῦτον γὰρ δέος ἦν ἐκπεσοῦσα ὡς εἰπεῖν· \"στενά μοι πάντοθεν\". εἰ ὡς κατὰ μοιχευθείσης προσέφερον τὰ κακουργήματα, μάστιγες ἦσαν. οὐκ ἔγνω δὲ αὐτά· οὐδὲ γὰρ ἦν ἀκόλαστος. ἡ ἀρετὴ οὖν ἔστω τοῖς ἁγίοις ἰχθυόκολλον. προσφερέσθω πῦρ οἷον αἱ πυρώσεις τῆς αἰσχροπαθείας. οὐκ ἔγνω ὅτι πύρωσίς ἐστιν ἡ παροῦσα, τουτέστιν οὐκ ἐπειράθη, ἀλλὰ τὸ μὲν ἰχθυόκολλον σωματικὸν ὂν ἀναλίσκεται ὑπὸ τοῦ πυρός, καὶ τότε καθάπτεται τὸ πῦρ ἐκείνου τοῦ χρισθέντος καὶ μὴ βλαβέντος πρότερον. τῷ δὲ τὴν ἀρετὴν πυράμονον εἶναι τὸ ὡσανεὶ ἰχθυόκολλον ἀεὶ μένει καὶ οὐδέποτε τὸ πῦρ ἰσχύει κατὰ τοῦ ἔχοντος τὴν ἀρετήν. ἐπερ· \"τὸν ὕψιστον ἔθετο καταφυγὴν αὐτοῦ καὶ μάστιξ οὐκ ἐνγιεῖ τῷ σκηνώματι αὐτοῦ\"; –εὕρομεν πολλοὺς μαστιχθέντας καὶ τεθνηκότας ἐν τῷ μαστίζεσθαι. ἐὰν οὖν λέγωμεν ὅτι ὁ ταῖς αἰσθηταῖς μάστιξιν μαστιζόμενος οὐκ αἴσθεται τὰς ἀλγηδ̣όνας αὐτῶν, οὔκ ἐστιν ἀγώνισμα. οὐ μέγα τοῦτο καὶ πᾶς τις ἠδύνατο τοῦτο ὑποστῆναι. ἀλλ' οὐκ ἔγνωσαν, καὶ τοῦτο βιαζομένων τῶν μαστίγων εἰς τὸ πειραθῆναι αὐτῶν καὶ ἀβούλητόν τι ποιῆσαι. ἰδοὺ φανερὰ γέγονεν τὰ παραδείγματα τῆς Σωσάννης, ληφθήτω καὶ τὸ τοῦ Ἰωσήφ· ὡς κατὰ ἀκολάστου μάςτιγες προσηνέχθησαν, καὶ οὐκ ἔγνω οὐδέτερος οὐδέν.","english":"But I did not know those scourges; for I struggled and was crowned through them. But then I was being tested by them, to see whether I was such as those men seemed to be punishing. By way of hypothesis; and yet the men who contrived the slander against Susanna scourged her, so to speak, gently; for she had fallen into such fear as to say, \"I am hemmed in on every side.\" If they were bringing their wicked devices against her as against an adulteress, they were scourges. But she did not know them; for she was not licentious. Let virtue, then, be to the saints as fish-glue. Let fire be applied, such as the burnings of shameful passion. She did not know that the present thing is a burning, that is, she was not tested, but the fish-glue, being bodily, is consumed by the fire, and then the fire lays hold of that which was anointed and not harmed before. But for one whose virtue is a fireproof substance, the so-called fish-glue always remains, and the fire never prevails against the one who possesses virtue. Again: \"He set the Most High as his refuge, and no scourge shall come near his dwelling\"? We have found many who were scourged and died while being scourged. If, then, we say that the one scourged with perceptible scourges does not feel their pains, this is no contest. This is not great, and anyone could endure it. But they did not know, and this when the scourges were forcing them to be tested by them and to do something against their will. Behold, the examples of Susanna have become clear; let that of Joseph also be taken; they were brought as scourges against a licentious person, and neither of the two knew anything.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":352,"ref":"p352","source":"ὁ Ναβουθαὶν ἐπεβουλεύθη καὶ ἐμαστίχθη ὡς θεὸν εὐλογήσας, ὡς ὁ διάβολος εἶπεν ἀντὶ τοῦ βλασφημήσας, καὶ οὐκ ἔγνω· μὴ γὰρ ἐξωμόσατο τὴν θεοσέβειαν. ἐπερ· οὐ λέγεται καταχρηστικῶς· \"ἀπὸ μαστίγων γλώσσης σε κρύψει\"; τί ἐστιν ἡ μάστιξ τῆς γλώττης\"3; –μὴ αἰσθητικῶς αὐτὸ λαμβάνεις. λόγος ψευδής ἐστιν, συκοφαντία. οὕτω καὶ αἱ πονηραὶ δυνάμεις ἐπεὶ καθάπτονται μᾶλλον τῶν μαςτίγων τοῦ ἡγεμονικοῦ τοῦ ἀφυλάκτως πρὸς αὐτὰς ἐσχηκότος, μάστιγες\"3 λέγονται. καὶ ὅτι τοιοῦτο αὗται αἱ μάστιγες, συνήχθησαν\"3. τὸ δὲ συναχθῆναι κατά τινος λογικοῦ ἐστιν. διεσχίσθησαν καὶ οὐ κατηνύγησαν. ἡ ἐπὶ κακοῖς ὁμοφροσύνη φαῦλον μέγα ἐστίν, βλαβερόν ἐστιν. συνεφώνησαν οὖν ποτε οἱ ἐλθόντες ἀπὸ ἀνατολῶν καὶ ἐλθόντες εἰς τὸ πεδίον Σενναά, ὅπου καὶ Ναβουχοδονοσσὸρ ἤγειρεν τὴν εἰκόνα αὐτοῦ. καὶ ὅρα ὅτι φαῦλόν ἐστιν τοῦτο. ἑρμηνεύεται δὲ ὀδόντων ἐκτιναγμός\"3. πολλάκις δὲ οἱ ὀδόντες ἀντὶ λόγων λαμβάνονται· \"ὀδόντας\" γοῦν \"ἁμαρτωλῶν συνέτριψεν\", καὶ οὐ δήπου λέγομεν ὅτι ταύτας τὰς αἰσθητὰς μύλας· οὐδὲ γὰρ τοῦτό ποτε ἱστορήθη. καί· \"τὰς μύλας τῶν λεόντων συνέθλασεν κύριος\". οὐ περὶ τῶν αἰσθητῶν τῶν τετραπόδων καὶ ἀγρίων λέγει θηρῶν ταῦτα λέγει, ἀλλὰ ἀνθρώπων τοιούτων. ἡ ἐπὶ κακοῖς οὖν ὁμοφροσύνη φαυλότατόν ἐστιν. ὁ δὲ τούτων σκορπισμὸς καὶ ἡ διαίρεσις ἀγαθόν τί ἐστιν. ἐὰν αἰσθηθῶσιν ἐκεῖνοι ὅτι διὰ κακίαν ἰδίαν ἐξ","english":"Naboth was plotted against and scourged as one who blessed God, as the devil said, instead of blaspheming, and he did not know it; for he did not renounce piety. Moreover—is it not said in a loose sense, \"From the scourges of the tongue he will hide you\"? What is the scourge of the tongue? Do not take it in a sensory way. It is a false word, slander. In this way also the evil powers, since they fasten more upon the scourges of the ruling faculty that has kept itself unguarded against them, are called scourges. And that these scourges are of such a kind, they were gathered together. But being gathered together is against something rational. They were torn apart and not pricked to compunction. Agreement in evils is a great evil, it is harmful. So once those who came from the east and those who came to the plain of Sennaar agreed together, where also Nebuchadnezzar set up his image. And observe that this is evil. And it is interpreted as a gnashing of teeth. Often teeth are taken for words; at any rate, \"he has broken the teeth of sinners,\" and surely we do not say these sensory molars—for that was never recorded. And, \"the Lord has crushed the molars of the lions.\" He does not say these things about the sensory molars of four-footed and wild beasts, but of such men. Agreement in evils, then, is most evil. But the scattering and division of these is something good. If those men perceive that through their own wickedness they have gone out","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":353,"ref":"p353","source":"ὁμοφρονούντων καὶ φειδῷ θεοῦ ἐσκορπίσθησαν –οἷον συνεφρόνησάν ποτε Σαδδουκαῖοι καὶ Φαρισαῖοι κατὰ Παύλου, ὅτε καὶ εἰς τὴν παρεμβολὴν αὐτὸν ἤγαγον, καὶ δέδωκεν αὐτοῖς αὐτὸν ὁ χιλίαρχος ἵνα δῆθεν διαγνῶσίν τι περὶ αὐτοῦ. σπουδὴν δὲ εἶχαν λαβόντες αὐτὸν ἀναιρῆσαι. αὐτοὶ δὲ τοῦτο ἠξιώκεισαν ἐνεχθῆναι αὐτὸν καὶ στῆναι ἐπὶ τῶν ἀναβαθμῶν. \"γνοὺς ὅτι τὸ ἕτερον μέρος Σαδδουκαίων ἐστίν, τὸ δὲ ἕτερον Φαρισαίων\", εἶπέν τι τὸ διαλύον καὶ διασχίζον τὴν ὁμοφροσύνην αὐτῶν· εἶπεν γὰρ ὅτι· \"περὶ ἀναστάσεως νεκρῶν ἐγὼ κρίνομαι σήμερον\", καὶ ἐσχίσθησαν ὡς τοὺς μὲν λέγειν· οὐδὲν ἄτοπον λέγει\"3, τὸ δὲ ἐπικεῖσθαι. εἰ ἦσαν κατανυγέντες ἐκ τῆς διασχίσεως ταύτης, οὐκέτι ἐπεβούλευον τῷ Παύλῳ. οὐ κατηνύγησαν οὖν, οὐκ ἔγνωσαν τὸ αἴτιον τῆς διαιρέσεως. καὶ ὁ Δαυὶδ γοῦν εὔχεταί που καὶ λέγει· \"καὶ καταδίελε τὰς γλώσσας αὐτῶν\"· τότε γὰρ καταδιαιροῦνται αἱ γλῶσσαι αὐτῶν, ἐὰν ἄρξωνται μαχόμενα λέγειν. τοῦτο γοῦν καὶ τοῖς κατὰ Σωσάννης πρεσβυτέροις ὑπῆρκται· διῃρέθησαν αἱ γλῶσσαι αὐτῶν, ἄλλα εἶπεν ὁ πρῶτος καὶ ἄλλα ὁ δεύτερος. εἰ ἦσαν κατανυγέντες, ἐπαύοντο τῆς κατηγορίας καὶ οὐχ ὑπέμενον ἃ ὑπέστησαν. \"διεσχίσθησαν\" οὖν \"καὶ οὐ κατηνύγησαν\". ὁ διασχίσας αὐτοὺς ἐπὶ τῷ κατανυγῆναι αὐτοὺς καὶ μετανοῆσαι τοῦτο πεποίηκεν. αὐτοὶ δὲ οὐκ ἔγνωσαν τὸ αἴτιον τῆς διασχίσεως καὶ τῆς διαιρέσεως αὐτῶν. ἐπερ· τὸ \"οὐ κατενύγησαν\"; –οὐ μετενόησαν. κατανυγῆναί ἐστιν τὸ ἀθετῆσαι πρότερον ἑαυτοῦ λογισμὸν καὶ διάθεσιν πρώτην. ἀμέλει γοῦν ὅτε ἐν συναισθήσει γέγονεν τῶν παρελθόντων ὁ Ἀχαάμ, λέγει ὁ θεὸς τῷ Ἠλίᾳ·","english":"Those of one mind, and spared by God, were scattered—for instance, the Sadducees and Pharisees once agreed together against Paul, when they also brought him into the camp, and the tribune gave him over to them so that, ostensibly, they might determine something about him. But they were eager, having seized him, to kill him. They had requested that he be brought and stand on the steps. \"Knowing that one part was Sadducees and the other Pharisees,\" he said something that dissolved and split their agreement; for he said, \"I am judged today concerning the resurrection of the dead,\" and they were divided, so that some said, \"He says nothing wrong,\" while the others pressed the charge. If they had been pricked to the heart by this division, they would no longer have plotted against Paul. They were not pricked to the heart, then; they did not know the cause of the division. And David too prays somewhere and says, \"And divide their tongues\"; for then their tongues are divided, when they begin to say things that conflict. This at any rate happened also to the elders against Susanna: their tongues were divided, for the first said one thing and the second another. If they had been pricked to the heart, they would have ceased from the accusation and would not have endured what they did endure. They were \"divided,\" then, \"and were not pricked to the heart.\" He who divided them did this so that they might be pricked to the heart and repent. But they did not know the cause of their division and separation. What of the phrase \"they were not pricked to the heart\"?—they did not repent. To be pricked to the heart is to set aside one's former thought and first disposition. At any rate, when Ahab came to a sense of his past deeds, God says to Elijah:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":354,"ref":"p354","source":"\"εἶδες πῶς κατενύγη ὁ Ἀχαάμ\"; κλαίων γὰρ ἐπέστρεψεν. καὶ ταύτην τὴν μεταβολὴν αὐτοῦ κατάνυξιν αὐτοῦ εἴρηκεν. ὁ δὲ ἅγιος ἐὰν λέγῃ· \"ὅπως ἂν ψάλῃ σοι ἡ δόξα μου καὶ οὐ μὴ κατανυγῶ\", οὐ μὴ μεταμεληθῶ\"3. ἐπὶ δὲ τῶν ἄλλων συμβαίνει κατανυγῆναι τῶν μὴ ὀρθῶς γινομένων. ἐπείρασάν με, ἐξεμυκτήρισάν με μυκτηρισμόν. δέον αὐτοὺς κατανυγέντας ἀποβαλεῖν τὴν κατ' ἐμοῦ ὀργήν, ἀλλὰ καὶ ἐπ̣έβαλ̣ον, ἐπέθεντο, ἐπείρασάν με, ἐξεμυκτήρισάν με. πλὴν εἰ καὶ ἐπείρασάν με, οὐχ εὗρόν με οἷον ἐβούλοντο, οὐκ εἰσῆλθον εἰς πειρασμόν, εἰς τὰς πάγας τοῦ πειρασμοῦ αὐτῶν οὐκ ἐλήμφθην· τούτῳ γὰρ ἑρμηνεύεται καὶ τό· \"μὴ εἰσενέγκῃς ἡμᾶς εἰς πειραςμόν\". \"ἐξεμυκτήρισάν με\", εὐτέλισάν με. καὶ πάλιν ἀνδρείως ἐγὼ στὰς τὸν μυκτηρισμὸν αὐτῶν τὸ οὐδὲν ἔδειξα. ἔβρυξαν ἐπ' ἐμὲ τοὺς ὀδόντας αὐτῶν. βρύχει τις τοὺς ὀδόντας ὁτὲ μὲν κατ' ἄλλου, ὁτὲ δὲ καθ' ἑαυτοῦ, ὅταν μεταμεληθῇ περιπεσὼν ἀνιαροῖς ἐξ ὧν ἔπραξεν· \"ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων\"· ἐπεὶ γὰρ γνόντες ὅτι παρὰ τὰς ἑαυτῶν ἀσεβείας καὶ ἁμαρτίας κολάζονται, ἐν μεταμελείᾳ γινόμενοι κλαίουσιν καὶ βρύχουσιν τοὺς ὀδόντας. ἄλλος δὲ βρύχει· διὸ \"ἔβρυξεν ἐπ' ἐμὲ τοὺς ὀδόντας αὐτοῦ\", περὶ τοῦ διαβόλου λέγεται, καὶ περὶ τῶν φαύλων ὧδε· \"ἔβρυξαν ἐπ' ἐμὲ τοὺς ὀδόντας αὐτῶν\". ἀποτυχόντες τοῦ σπουδαζομένου ἔβρυξαν ὡς μάτην κακοποιήσαντες ἢ πείρᾳ περιπεσόντες τῶν προς ἃ ἐβουλήθησαν ποιῆσαι, παθόντες ἃ δια θεῖναι ἠθέλησαν ἄλλον. ἐπερ· τοὺς λόγους οὖν δεῖ λαβεῖν τοὺς ὀδόντας;","english":"Did you see how Achaam was pricked to the heart? For he returned weeping. And he called this change of his a pricking of the heart. But the saint, if he says, \"that my glory may sing to you and I shall not be pricked to the heart,\" \"I shall not repent.\" But in the case of others, it happens that they are pricked to the heart over things not done rightly. They tested me, they mocked me with mockery. It was fitting that they, being pricked to the heart, should cast off their anger against me, but they even set upon me, they attacked me, they tested me, they mocked me. Yet even if they tested me, they did not find me such as they wished; I did not enter into temptation, I was not caught in the snares of their temptation—for this is also the meaning of \"do not lead us into temptation.\" \"They mocked me,\" that is, they treated me with contempt. And again, I stood courageously and showed their mockery to be nothing. They gnashed their teeth at me. One gnashes his teeth sometimes against another, sometimes against himself, when he repents after falling into distresses because of what he has done: \"there will be the weeping and the gnashing of teeth.\" For since they know that they are punished for their own impieties and sins, coming to repentance they weep and gnash their teeth. But another gnashes—therefore \"he gnashed his teeth at me\" is said of the devil, and of the wicked here: \"they gnashed their teeth at me.\" Having failed in what they eagerly pursued, they gnashed their teeth, as having done evil in vain or having fallen into the experience of those things which they wished to do, suffering what they wished to inflict on another. Therefore must one take the teeth to mean the words?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":355,"ref":"p355","source":"–ἐὰν μεταμέλειαν σημαίνῃ καὶ ὀργὴν τῶν μὴ ἀνυσάντων ὃ προέθεν̣το ποιῆσαι, λαμβάνομεν τοῦτο, ὅτι \"ἔβρυξαν τοὺς ὀδόντας\", ἵνα ἡ βρῦξις τῶν ὀδόντων μεταμέλειαν αὐτῶν σημαίνει, ἢ μεταμέλειαν ἢ ὀδύνην ἐπελθοῦσαν αὐτοῖς διὰ τοῦ το ἀποτετευχέναι. ἐὰν δὲ ἄλλως θέλῃς τοὺς ὀδόντας λαβεῖν, οὐκ ἀπὸ το̣ῦ ῥητοῦ τούτου· ὅτι πολλάκις ἔνεστιν ἀληθὲς θεώρημα λαβεῖν, οὐ μὴν ἀπὸ τοῦδε τοῦ ῥητοῦ. καὶ διὰ τὸ ἀληθὲς εἶναι, παραδέχονται αὐτὸ οἱ μὴ δυνάμενοι ἐξομαλίζειν πρὸς τὰς λέξεις τὰ νοήματα. οἱ ὀδόντες πολλάκις τῆς ψυχῆς λέγονται αἱ μασητικαὶ αὐτῆς δυνάμεις. ταύταις δὲ ταῖς μασητικαῖς δυνάμεσιν ταῖς λεπτυνούσαις τὰς τροφάς, εἰ δεόντως χρήσοιτο, ἐσθίει τὸν \"ἄρτον τῆς ζωῆς\", τὸν καρπὸν τοῦ \"ξύλου τῆς ζωῆς\", τὰς σάρκας Ἰησοῦ. εἰ δὲ\n\nκακῶς αὐταῖς χρήσοιτο, ἐσθίει τὰς σάρκας τοῦ δράκοντος. αἱ σάρκες δὲ τοῦ δράκοντος δόγματα ἄθεά εἰσιν, ἁμαρτίαι μεγάλαι εἰσίν· ὡς γὰρ συνπληροῦται Ἰησοῦ σῶμα ἐκ τῶν δογμάτων, ὡς λέγει ὅτι· \"εἰκῆ φυσιούμενος\" σπουδῇ \"νοὸς σαρκὸς καὶ μὴ κρατῶν τὴν κεφαλήν, ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον αὔξει τὴν αὔξησιν τοῦ θεοῦ\". τοῦτο λέγει· ὁ σάρκινον ἔχων νοῦν, τουτέστιν ὁ σαρκίνως καὶ αἰσθητῶς προσιέμενος, εἰκῆ φυσιούμενον ἔχει τὸν νοῦν σάρκα ὄντα, καὶ οὐ κρατεῖ τὴν κεφαλὴν τῶν δογμάτων, οὐ κρατεῖ αὐτοῦ τοῦ σωτῆρος, ὅς ἐστιν τῶν δογμάτων κεφαλή. καὶ τὰ μεγάλα δὲ τῶν θεολογουμένων κεφαλὴ τοῦ τοιούτου σώματός ἐστιν, \"ἐξ οὗ συναρμολογούμενον τὸ σῶμα διὰ πάσης ἁφῆς καὶ συνδέσμων αὔξει τὴν αὔξησιν τοῦ θεοῦ\".","english":"–If it signifies repentance and anger on the part of those who did not accomplish what they purposed to do, we take this, that \"they gnashed their teeth,\" so that the gnashing of teeth signifies their repentance, either repentance or pain that came upon them because they failed. But if you wish to take the teeth in another way, not from this saying; because it is often possible to grasp a true insight, yet not from this saying. And because it is true, those who are unable to make their thoughts level with the words accept it. The teeth are often said to be the soul's powers of chewing. And with these powers of chewing that refine foods, if one uses them rightly, one eats the \"bread of life,\" the fruit of the \"tree of life,\" the flesh of Jesus. But if one uses them badly, one eats the flesh of the dragon. And the flesh of the dragon is godless doctrines, great sins; for just as the body of Jesus is completed from the doctrines, as he says: \"puffed up without cause,\" earnestly \"by the mind of the flesh and not holding fast the head, from whom the whole body, joined together, increases with the increase of God.\" This is what he means: the one who has a fleshly mind, that is, the one who approaches in a fleshly and sensory way, has his mind puffed up without cause, being flesh, and does not hold fast the head of the doctrines, does not hold fast the Savior himself, who is the head of the doctrines. And the great things of the theology are the head of such a body, \"from whom the body, joined together through every joint and ligament, increases with the increase of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":356,"ref":"p356","source":"οὕτω γοῦν καὶ ἡμεῖς, ὅταν πλείονες λόγοι καὶ κεφάλαια πολλὰ εἰς ἓν ἔχωσιν τὴν ἀναφοράν, λέγομεν σεσωματοποιῆσθαι τὸν λόγον. ἐὰν λάβωμεν ὅτι αἱ μασητικαὶ τῆς ψυχῆς δυνάμεις, ἀληθὲς μέν τι λέγομεν, οὐ πρὸς τὸ προκείμενον δέ. ἐὰν δὲ καὶ τοῦτο λάβῃς, ὅτι χρῶνταί ποτε ταῖς μασητικαῖς ταύταις δυνάμεσίν τινες ἐπιβουλευτικῶς κατὰ τό· \"εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε\", καί· \"τοὺς κατεσθίοντας τὸν Ἰσραὴλ ὅλῳ τῷ στόματι\", καὶ αὗται ἀναφέρουσιν κόλασιν, καὶ δύναται καὶ οὕτω νοηθῆναι ὅτι· \"ἔβρυξαν ἐπ' ἐμὲ τοὺς ὀδόντας\"· τούτους τοὺς ὀδόντας ἔβρυξαν, καὶ διὰ τοῦτο συντριβὴν αὐτῶν ὑποστήσονται· \"ὀδόντας\" γὰρ \"ἁμαρτωλῶν συνέτριψας\". κύριε, πότε ἐφόψῃ; πότε ἐπισκέψῃ ὥστε ἐκείνους μὲν κωλῦσαι, ἐμὲ δὲ ἔξω ποιῆσαι τῶν βλαβῶν; τὸ γὰρ ἐφόψῃ\"3 καὶ ὄψῃ\"3 πολλάκις εἰρήκαμεν ὅτι τὴν μακροθυμίαν σημαίνει τὸ παρασιωπῆσαι. \"κύριε, πότε ἐφίδοις\"; ἐὰν γὰρ ἐφίδοις, καὶ ἐμὲ εὐεργετήσεις ἐπιβλέψας ἐπ' ἐμὲ καὶ ἐλεήσας με, κἀκείνους ἐκτὸς ποιήσεις τῆς σπουδῆς τῆς εἰς τὸ κακόν, ὥστε μηδὲ ἐμὲ βλαβῆναι ὑπ' αὐτῶν μηδὲ αὐτοὺς ἐνμεῖναι ἔτι τῇ κακίᾳ τῇ θηριώδει ἣν ἐπιτηδεύουσιν ἔτι. ἀποκατάστησον τὴν ψυχήν μου ἀπὸ τῆς κακουργίας αὐτῶν. εἶπεν ἐπικειμένους πολεμίους πολλοὺς καὶ πολλὰ αὐτὸν κακωτικῶς διαθέντας. καὶ ἀπὸ τῆς ἀρχῆς τοῦ ψαλμοῦ τοῦτο παρίσταται· \"δίκασον, κύριε, τοὺς ἀδικοῦντάς με, πολέμησον τοὺς πολεμοῦντάς με\", καὶ τὰ ἑξῆς· \"καὶ ἕως οὗ εἶδες, κύριε\"; \"ἔβρυξαν ἐπ' ἐμὲ τοὺς ὀδόντας αὐτῶν\". \"συνήχθησαν κ̣ατ' ἐμοῦ μάστιγες, καὶ οὐκ ἔγνων\". λέγει οὖν ὅτι· ἔξω αὐτῶν ποίησόν μου τὴν ψυχήν·","english":"Thus then we too, when many words and many chapters have their reference into one, say that the word has been embodied. If we take it that the chewing powers of the soul are meant, we say something true, but not to the point at hand. But if you also take this, that some use these chewing powers treacherously, according to the text \"But if you bite and devour one another,\" and \"those who devour Israel with the whole mouth,\" these too bring punishment, and it can also be understood in this way: \"They gnashed their teeth at me\"—they gnashed these teeth, and for this reason they will undergo their crushing; for \"you crushed the teeth of sinners.\" Lord, when will you look upon them? When will you visit, so as to restrain them and to place me outside of harms? For we have often said that \"you will look upon\" and \"you will see\" signify the long-suffering of passing over in silence. \"Lord, when will you look upon them?\" For if you look upon them, you will both benefit me by looking upon me and having mercy on me, and you will place them outside their zeal for evil, so that neither am I harmed by them nor are they still involved in the bestial wickedness which they still practice. Restore my soul from their villainy. He spoke of many enemies pressing upon him and treating him in many ways with malice. And from the beginning of the psalm this is set forth: \"Judge, Lord, those who wrong me, fight against those who fight against me,\" and what follows: \"and until you saw, Lord\"? \"They gnashed their teeth at me.\" \"Whips were gathered against me, and I did not know.\" He says, then: place my soul outside of them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":357,"ref":"p357","source":"καὶ γὰρ ἔξω ἦν αὐτῶν· τοῦτο γὰρ τὸ τῆς ἀποκαταστάσεως ὄνομα μνημονεύει. οὐδεὶς ὑπάγων εἰς τόπον, ἔνθα οὐδέποτε γέγονεν, λέγεται ἀποκαθίστασθαι, ἀλλὰ ὁ ἐλθὼν ἔκ τινος πατρίδος ἐπ' ἄλλην πατρίδα ἢ ἐκ τόπου εἰς ἕτερον τόπον. λέγει οὖν ὅτι· τὴν ψυχήν μου ἁγίαν οὖσαν ἠθέλησαν παγιδεῦσαι, διαφθορᾷ αὐτὴν ὑποβαλεῖν. τότε δὲ ἀπὸ τῆς κακουργίας τῶν πονηρῶν ἀποκαθίσταται, ὅταν μηδὲν ὑπ' αὐτῶν πάθῃ, ὅταν μὴ ποιωθῇ κατ' αὐτούς. ἡ Σωσάννα ἐπὶ σωφροσύνῃ ἀνετράφη καὶ ἄγαν ἦν σώφρων παιδευθεῖσα κατὰ τὸν νόμον Μωσέως. τὸ ὅσον ἧκεν εἰς τοὺς ἐπιθεμένους αὐτῇ πρεσβυτέρους ἑάλω μοιχείᾳ. παρεκάλεσεν κἀκείνη λέγουσα· ἀποκατάστησον τὴν ψυχήν μου\"3, εἰς τὴν αὐτὴν σωφροσύνην ἄγαγε ἀπὸ τῆς τούτων κακουργίας. ταῦτα ἐρεῖ καὶ πᾶς τις ἐπιβουλευόμενος. καὶ ἡ τῶν μαρτύρων δὲ ψυχὴ ἀπεκατέστη ἐν μηδενὶ πειρασθεῖσα. ὅτι δὲ τὸ ἀποκαταστῆναι τοῦτο σημαίνει, ἐν ἑνὶ τῶν ψαλμῶν λέγει· \"σὺ εἶ ὁ ἀποκαθιστῶν τὴν κληρονομίαν μου ἐμοί\". κατὰ τοῦτο τὸ σημαινόμενον λέγομεν τὸν ἄνθρωπον ἀποκατεστάσθαι εἰς τὸν παράδεισον, ὅτι γέγονεν αὐτῷ εἴσοδος ἐκεῖ, ὅτε ἤκουσεν ὁ μετανοήσας· \"σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ\". \"ἀποκατάστησον\" οὖν \"τὴν ψυχήν μου\". εἰς τοσοῦτόν εἰσιν κακουργήσαντες ὡς θῆρες ἄγριοι κατ' ἐμοῦ γεγενῆσθαι. ἀπὸ λεόντων τὴν μονογενῆν μου. \"ἀποκατάστησον ἀπὸ λεόντων τὴν μονογενῆν μου\". τὴν ψυχὴν ἑαυτοῦ μονογενῆ λέγει. μονογενῆν αὐτὴν ἔσχεν, μόνην αὐτὴν ἔσχεν. οὐχ οἷόν τέ ἐστιν πλειόνων","english":"For it was outside them; for this is the meaning of the name of restoration. No one who enters a place where he has never been is said to be restored, but one who has come from some homeland to another homeland, or from one place to another place. He says, then: my soul, being holy, they wished to ensnare, to subject it to corruption. But then it is restored from the wickedness of the evil, when it suffers nothing at their hands, when it is not made like them. Susanna was brought up in chastity and was exceedingly chaste, having been educated according to the law of Moses. As far as concerned the elders who set upon her, she was caught in adultery. She too pleaded, saying: restore my soul, lead it to the same chastity, away from their wickedness. Anyone who is plotted against will say these things. And the soul of the martyrs too was restored, having been tried in nothing. And that \"to be restored\" means this, he says in one of the psalms: you are the one who restores my inheritance to me. According to this meaning we say that man was restored to paradise, because an entrance there was made for him, when the one who repented heard: today you will be with me in paradise. Restore, then, my soul. To such a degree have they wrought wickedness as to have become like wild beasts against me. From lions, my only-begotten. Restore from lions my only-begotten. He calls his own soul only-begotten. He had it as only-begotten, he had it alone. It is not possible for more","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":358,"ref":"p358","source":"ψυχῶν πειρασθῆναι. ἐπεὶ τοίνυν μονογενής μοί ἐστιν. καὶ ἄλλως δέ· \"ὁ θεὸς τὸν ἄνθρωπον εὐθῆ πεποίηκεν\", \"κατ' εἰκόνα\" ἑαυτοῦ \"καὶ ὁμοίωσιν\" ἔκτισεν αὐτήν. ὅταν καταμένῃ ἐν ταύτῃ τῇ καταστάσει καθ' ἣν ἐκτίσθη, οὐ γίνεται ἐκτὸς ἑαυτοῦ, ἔξω ἑαυτοῦ οὐ γίνεται. ἐπεὶ τοίνυν πρόσωπόν ἐστιν τοῦ σωτῆρος το`̣ λέγον τοῦτο, ἣν ἔσχεν ψυχὴν Ἰησοῦς, οὐδενὸς ἄλλου γέγονεν. γίνονται δὲ αἱ ψυχαὶ ἡμῶν τῶν κρατούντων· ᾧ γάρ τις ἥττηται, τούτῳ καὶ δεδούλωται. καὶ ἔστιν γε ἐκ τοῦ ἀληθῶς κυρίου μεταπεσεῖν εἰς ἄλλους δεσπότας καὶ ἐξ ἑτέρων εἰς ἑτέρους, ὅταν διάφωνα ἁμαρτήματα γίνηται· ὁ γὰρ μετανοήσας ἀποκαθίσταται ἀπὸ τῆς κακουργίας τῶν περιβαλόντων αὐτὴν εἰς κακίαν. ἐπεὶ τοίνυν ἡ τοῦ Ἰησοῦ ψυχὴ \"πεπείρασται κατὰ πάντα καθ' ὁμοιότητα χωρὶς ἁμαρτίας\", οὐδέποτε ἄλλου τινὸς γέγονεν ἢ τοῦ ἀναλαβόντος αὐτήν. διὰ τοῦτο μονογενῆν αὐτὴν ἑαυτοῦ λέγει. ῥητέον δὲ καὶ οὕτως \"τὴν μονογενῆν μου\"· πᾶσαι αἱ ψυχαὶ γίνονται τοῦ σωτῆρος· \"κομιζόμενοι τὸ τέλος τῆς πίστεως σωτηρίαν ψυχῶν. περὶ τῆς σωτηρίας οὖν ζήτησις καὶ ἐξερεύνησις προφήτου\". οἱ \"σωτηρίαν\" οὖν \"κομιζόμενοι τέλος τῆς πίστεως\" τοῦ σωτῆρός εἰσιν. μέλη γοῦν αὐτοῦ εἰσιν, οἱ πάντες σῶμα αὐτοῦ τυγχάνουσιν. μόνη δὲ αὕτη ἄλλως αὐτοῦ ἐστιν παρ' ἐκείνας· ταύτην γὰρ ὡς ὄργανον καὶ ναὸν εἵλατο ἔχειν, ἵνα δι' αὐτῆς ἀποδιδῷ τὰς ἐνεργείας, δι' αὐτῆς τὴν σωτηρίαν. οὕτω γοῦν καὶ ἐν τῷ ᾅδῃ γεναμένη οὐ κεκράτηται ἐκεῖ· μονογενὴς γὰρ ἦν αὐτοῦ. σημαίνει δὲ πολλάκις τὸ μονογενὲς\"3 τὸ μόνον\"3. Ἀέτιος οὖν ὁ Ἀρειανός, ὁ πατὴρ Εὐνομίου, ὁ βαραθρώσας αὐτόν, ἔλεγεν·","english":"to be tempted in their souls. Since, then, it is my only-begotten. And in another way: \"God made man upright\"; \"in his own image and likeness\" he created her. When she remains in this state in which she was created, she does not come to be outside herself, she does not come to be outside herself. Since, then, it is the person of the Savior who says this, the soul that Jesus had has belonged to no other. But our souls come to belong to those who master them; for by whatever one is defeated, by that he is also enslaved. And it is possible to fall away from the true Lord to other masters, and from one set to another, whenever sins of a conflicting kind occur; for the one who has repented is restored from the wickedness of those things that surrounded her unto evil. Since, then, the soul of Jesus \"has been tempted in all things in like manner, apart from sin,\" it has never belonged to any other than the one who took it up. For this reason he calls it his own only-begotten. And one must also say it thus: \"my only-begotten\"; all souls come to belong to the Savior: \"receiving the end of faith, the salvation of souls. Concerning salvation, then, there is a seeking and searching out of the prophet.\" Those, then, who \"receive salvation as the end of faith\" belong to the Savior. At any rate they are his members; all of them together are his body. But this one alone is his in another way besides those; for he chose to have this one as an instrument and a temple, so that through it he might dispense his energies, through it salvation. Thus, then, even when it was in Hades it was not mastered there; for it was his only-begotten. And often \"only-begotten\" signifies \"the only one.\" Aetius, then, the Arian, the father of Eunomius, who cast him into the pit, was saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":359,"ref":"p359","source":"ὡς μέγα\"3, λέγει, εἰσὶν χαριζόμενοι τῷ Χριστῷ ὅτι μονογενὴς τοῦ θεοῦ ἐστιν\"3. λέγει· καὶ ἄλλοι μονογενεῖς εἰσιν, ὁ κόσμος μονογενής ἐστιν, ὁ ἥλιος, ἡ γῆ\"3. λέγω αὐτῷ· οὐ ταὐτόν ἐστιν μονογενὲς λεχθῆναι καὶ μονογενὲς γέννημα καὶ μονογενὲς τέκνον. μόνος οὖν Ἰησοῦς μονογενὴς υἱός\"3 εἴρηται· εἴρηται γάρ· \"ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός\". τὸ δὲ παρὰ πατρὸς μονογενὲς\"3 τέκνον μονογενές ἐστιν. καὶ διαπαντὸς οὕτως· \"οὕτω γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον αὐτοῦ ὡς τὸν υἱὸν αὐτοῦ μονογενῆ\". οὐδέποτε αὐτὸν ἁπλῶς εἶπεν μ̣ονογενῆ, ἀλλὰ μονογενῆ υἱόν\"3. καὶ πάλιν· \"ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ\". ἐάν τι οὖν μόνον ᾖν κτίσμα, ὡς λέγεις, μονογενές, ἀλλ' οὐδὲ ἔργον μονογενές–καὶ ἄλλα γάρ ἐστιν ἔργα θεοῦ–, οὐ κτίσμα μονογενές. ὅταν οὖν ὁ ἅγιος λέγῃ ὅτι· \"ἐπίβλεψον ε᾿̣π̣' ἐμὲ καὶ ἐλέησόν με, ὅτι μονογενὴς καὶ πτωχός εἰμι ἐγώ\", τοῦτο λέγει ὅτι μόνος εἰμί\"3. καὶ ὁ Ἠλίας λέγων ὅτι· \"κἀγὼ ὑπελείφθην μόνος καὶ ζητοῦσιν τὴν ψυχήν μου λαβεῖν ἀπ' ἐμοῦ\", ῥηθείη ἂν μονογενής, οὐχ υἱὸς δὲ ἢ τέκνον. καὶ ὧδε οὖν λέγει· \"τὴν μονογενῆν μου ἀπὸ λεόντων\", τῶν ὠμοθύμων, τῶν ἐξηγριωμένων κατ' ἐμοῦ. ῥῦσαι καὶ λύτρωσαι τὴν ψυχήν μου μονογενῆ μοι οὖσαν· μόνη γὰρ αὕτη οὐκ ἔγνω ἁμαρτίαν, μόνη αὕτη \"πεπείρασται κατὰ πάντα χωρὶς ἁμαρτίας\". ἐπερ· πῶς ἀπεκατέστη; –οὐ γέγονεν ἐν ἁμαρτίαις, ἀλλ' ὅσον ἐπὶ τῇ ὠμότητι τῶν ἐπικειμένων εὐλαβήθη μὴ πάθῃ τοῦτο. νῦν ἐκ προσώπου τοῦ ἁγίου ἀνθρώπου λέγομεν. καὶ τὰ παραδείγματα φανερά ἐστιν τ̣ό τε τῆς Σωσάννης καὶ τοῦ Ἰωσήφ.","english":"How great,\" he says, \"are those who show favor to Christ, because he is the only-begotten of God.\" He says: \"And there are other only-begottens: the world is only-begotten, the sun, the earth.\" I say to him: \"It is not the same thing to be called only-begotten and to be an only-begotten offspring and an only-begotten child. Therefore Jesus alone is called the only-begotten Son; for it is written: 'We beheld his glory, glory as of the only-begotten from the Father.' But the only-begotten child from the Father is an only-begotten child. And always so: 'For God so loved his world as to give his only-begotten Son.' He never called him simply only-begotten, but only-begotten Son. And again: 'because he has not believed in the name of the only-begotten Son of God.' If, then, there is any creature that is only-begotten, as you say—but neither is there an only-begotten work (for there are also other works of God)—nor an only-begotten creature. When, then, the saint says: 'Look upon me and have mercy on me, for I am only-begotten and poor,' he says this: 'I am alone.' And Elijah, saying: 'And I alone am left, and they seek to take my life from me,' might be called only-begotten, but not a son or a child. And here, then, he says: 'Deliver my only-begotten one from the lions,' from the savage-hearted, from those who have been enraged against me. Rescue and redeem my soul, which is only-begotten to me; for this alone has not known sin, this alone 'has been tempted in all things apart from sin.' But how was it restored?—It did not come to be in sins, but as far as the savagery of those who assailed it was concerned, it was on guard lest it suffer this. Now we speak in the person of the holy man. And the examples are clear: both that of Susanna and that of Joseph.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":360,"ref":"p360","source":"καὶ ὁ διάβολος αὐτὸς μηχανὰς ἔχει, νοήματα σοφιστικά, ἃ μόνος καὶ πᾶς ὁ σπουδαῖος δύναται εἰδέναι. Παῦλος γοῦν λέγει· \"οὐκ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν\". νοήματα αὐτοῦ τὰς μεθοδείας, αὐτὰς τὰς πανουργίας, τὰ νοήματα τὰ σοφιστικά, δι' ὧν καταστρατηγῆσαι ἡμῶν θέλει. \"ἀποκατάστησον\" οὖν ἡμᾶς· αὐτὸ ὅλως γὰρ τὸ δειλωθῆναι προπάθεια ἦν. θέλει δὲ καὶ τῆς προπαθείας ἔξω γενέσθαι· οὐ γὰρ εἶπεν ἀπὸ τῆς ἐμῆς κακουργίας\"3. ἐπερ· εἰς τὸ ἀδεές; –οὐ νῦν δεδιττόμενος εἶπεν· εἰς τὸ ἀδεές με ἀποκατάστησον\"3, εἰς τὸ μηκέτι μηδὲ προπάθειαν ἔ222 χειν. αἴσθησιν ἔχω, ὅτι τετάραγμαι. \"ἀποκατάστησον\" οὖν \"τὴν ψυχήν μου\". \"ἵνα τί περίλυπος εἶ, ἡ ψυχή\n\nμου, καὶ ἵνα τί συνταράσσεις με; ἔλπισον ἐπὶ τὸν θεόν, ὅτι ἐξομολογήσομαι αὐτῷ\"· μὴ γὰρ ἄλλῳ εἶπεν· τῇ ἑαυτοῦ διανοίᾳ διελέχθη· \"ἵνα τί περίλυπος εἶ καὶ ἵνα τί συνταράσσεις με\"; ἔχεις ἐγγὺς τὸν παύοντα τὴν ταραχήν. ὡς εἰ ἔλεγέν τις καὶ πυρέττοντι καὶ ἀνειμένῳ· ἵνα τί οὕτω ὀλοφύρῃ; πάρεστιν ἰατρὸς δυνάμενός σε ἀπαλλάξαι τοῦ π̣υ̣ρ̣ετοῦ\"3. \"ἔλπισον\" οὖν \"ἐπὶ τὸν θεόν, ὅτι ἐξομολογήσομαι αὐτῷ\". ὅτε ἔπεισεν ἑαυτὴν ἐλπίσαι ἐπὶ τὸν θεόν, ἀπεκατέστη ἀπὸ τοῦ δέους καὶ τῆς ταραχῆς, ὅπερ δέος καὶ ἥπερ ταραχὴ ἀπὸ κακουργίας πονηρῶν δυνάμεων καὶ αὐτοῦ τοῦ διαβόλου γεγένηται. \"ἀπὸ λεόντων τὴν μονογενῆν μου\". αὐτοὺς τούτους τοὺς κακούργους καὶ λέοντας ὠνόμασεν τ̣οὺς πολεμεῖν θέλοντας, τοὺς ἐπιτιθεμένους καὶ οἷα μάστιγες ἐπερχομένους κατ' αὐτοῦ. ἐπερ· –ἐπεὶ \"πεπείρασται κατὰ πάντα χωρὶς ἁμαρτίας καθ' ὁμοιότητα\", δίδομεν αὐτῇ προπάθειαν. οὔκ ἐστιν δὲ ἡ προπάθεια ἁμαρτία·","english":"And the devil himself has devices, sophistical thoughts, which only he and every earnest man can know. Paul, at any rate, says: \"We are not ignorant of his thoughts.\" His thoughts are his methods, his very cunning schemes, the sophistical thoughts through which he wishes to outmaneuver us. \"Restore\" us, then; for the very fact of being frightened was a pre-passion. But he wishes also to be outside of pre-passion; for he did not say \"from my wickedness.\" — Question: to the state of fearlessness? — He did not say this now as one intimidating: \"Restore me to the state of fearlessness,\" to the state of no longer having even a pre-passion. I have the perception that I am troubled. \"Restore\" then \"my soul.\" \"Why are you deeply grieved, my soul, and why do you trouble me? Hope in God, for I will confess to him.\" For he did not say it to another; he conversed with his own mind: \"Why are you deeply grieved and why do you trouble me?\" You have near you the one who stops the trouble. It is as if someone were to say to a feverish and relaxed man: \"Why do you lament thus? A physician is present who is able to free you from the fever.\" \"Hope\" then \"in God, for I will confess to him.\" When she persuaded herself to hope in God, she was restored from the fear and the trouble, which fear and trouble came from the wickedness of evil powers and of the devil himself. \"From lions my only-begotten.\" He named these very wicked men and lions, those who wish to war, those who attack and come upon him like scourges. — Question: — Since \"he has been tempted in all things without sin, according to likeness,\" we grant her pre-passion. But pre-passion is not sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":361,"ref":"p361","source":"ἐὰν γὰρ μὴ δῷς τοῦτο, ἄλλην οὐσίαν εἰσάγεις ψυχῆς, καὶ οὐδὲ κλέος ἔχει οὐδὲ ἀξία ἐστὶν ἐπαίνων καὶ στεφάνων μὴ κλονηθεῖσα. ἔχεις γοῦν ἐν τῷ εὐαγγελίῳ ὅτι· \"ἤρξατο θαμβεῖσθαι καὶ ἀδημονεῖν\"· μὴ γὰρ ἕτερόν τί ἐστιν τῆς προπαθείας τὸ ἄρξασθαι\"3. ἡ ἀρχὴ αὕτη αὐτὸ τοῦτο ἀρχὴ μόνον ἐστίν, οὐκ ἔχει τι μετ' αὐτήν. μόνη αὕτη πρὸ τῆς αἱρέσεως τῶν κακῶν τὸ ἀγαθὸν εἵλατο. ἐπερ· –πολλάκις ἐλέχθη τοῦτο. ἡ οὐσία τῆς λογικῆς δεκτική ἐστιν ὧν πέφυκεν δέχεσθαι. δεκτική ἐστιν θυμοῦ, ἐπιθυμίας, λύπης, ταραχῆς, φόβου. ὅταν παραστῇ τι τὸ κινοῦν φόβον, πάντως ταράττεται ἡ λογικὴ οὐσία. ἐνίοτε δὲ ἵστησιν εὐθέως τὴν ταραχὴν ὡς μηδὲν μετ' αὐτὴν γενέσθαι. ταύτην προπάθειαν λέγουσιν. ἐπερ· ταὐτὸν εἶναι λέγεις ἄνθρωπον καὶ ποιόν; –ἐὰν λέγω τεθνηκέναι ἄνθρωπον, μὴ τὸν ποιὸν λέγω, οἷον τὸν δίκαιον. θάνατος τοῦ δικαίου ἐστὶν οὐ πάντως τὸ διαλυθῆναι τὴν ψυχὴν ἀπὸ τοῦ σώματος, ἀλλὰ τὸ παύσασθαι τοῦ εἶναι δίκαιος. φθορὰ δικαίου αὕτη ἐστίν. πολλάκις ἀγνοοῦντες τὰς ψευδεῖς δόξας τῶν ἀσεβῶν περιπίπτομεν αὐταῖς. ἐκείναις δὲ περιπεσόντες ἀπόλλυμεν τὴν ὀρθὴν δόξαν. ἐπερ· πῶς λέγεις ὅτι οὐ νενόηκα; οὐ δίδωμι αὐτὸν δίκαιον. –ἐὰν δὲ ἄλλος νοήσῃ ὡς εἴρηται καὶ δῷ αὐτὸν δίκαιον, ὁ αὐτὸς καὶ δίκαιος καὶ ἄδικός ἐστιν. ἄκουε δέ, διὰ τί εἶπον εἰς δόξαν ἑτέραν οἱ Πρωταγόρου–σοφιστὴς δὲ ἦν ὁ Πρωταγόρας–· λέγει, ὅτι τὸ εἶναι τοῖς οὖσιν ἐν τῷ φαίνεσθαι ἔστιν. λε´̣γει ὅτι· \"φαίνομαι σοὶ τῷ παρόντι καθήμενος· τῷ δὲ ἀπόντι οὐ φαίνομαι καθήμενος· ἄδηλον εἰ κάθημαι ἢ οὐ κάθημαι\". καὶ λέγουσιν ὅτι πάντα τὰ ὄντα ἐν τῷ φαίνεσθαι ἔστιν·","english":"For if you do not grant this, you introduce another substance of the soul, and it has neither glory nor is it worthy of praises and crowns if it has not been shaken. You have, at any rate, in the Gospel: \"He began to be amazed and distressed\"; for the beginning of propatheia is nothing other than this \"he began.\" This beginning is this very thing, a beginning only; it has nothing after it. This alone, before the choice of evils, chose the good. Objection: this was often said. The substance of the rational [soul] is receptive of the things it is naturally disposed to receive. It is receptive of anger, desire, grief, disturbance, fear. Whenever something that moves fear is present, the rational substance is altogether disturbed. But sometimes it immediately halts the disturbance so that nothing comes after it. This they call propatheia. Objection: do you say that man and the qualified man are the same? —If I say that a man has died, I do not mean the qualified man, for instance the just man. The death of the just man is not altogether the dissolution of the soul from the body, but the ceasing to be just. This is the corruption of the just man. Often, being ignorant of the false opinions of the impious, we fall into them. And having fallen into them, we destroy the right opinion. Objection: how do you say that I have not understood? I do not grant him to be just. —But if another understands as has been said and grants him to be just, the same man is both just and unjust. Hear now why I said that [they fall] into another opinion, those of Protagoras—and Protagoras was a sophist—he says that the being of existing things is in appearing. He says: \"I appear to you who are present to be seated; but to one who is absent I do not appear to be seated; it is unclear whether I am seated or not seated.\" And they say that all existing things are in appearing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":362,"ref":"p362","source":"οἷον ὁρῶ τὴν σελήνην, ἄλλος δὲ οὐχ ὁρᾷ· ἄδηλον εἰ ἔστιν ἢ οὐκ ἔστιν. ἐμοὶ τῷ ὑγιαίνοντι ἀντίλημψις γίνεται τοῦ μέλιτος ὅτι γλυκύ, ἄλλῳ δὲ ὅτι πικρόν, ἐὰν πυρέττῃ· ἄδηλον οὖν εἰ πικρὸν ἢ γλυκύ ἐστιν̣. καὶ οὕτω τὴν ἀκαταλημψίαν θέλουσιν δογματίζειν. ἐὰν οὖν καὶ ἡμεῖς λέγωμεν ὅτι· ἐπεὶ οὐ φαίνεταί μοι, ποίῳ λογισμῷ εἴρηκεν, ἄδικον καὶ ἀσεβῆν αὐτὸν ἡγοῦμαι\"3. ἐὰν ἄλλῳ φαίνηται, οἵῳ λογισμῷ εἴρηκεν, δίκαιος καὶ εὐσεβὴς ἐκείνῳ φαίνεται. καὶ ἄλλος πάλιν οὐδὲ ἐπιστάνει τοῖς εἰρημένοις ὑπ' αὐτοῦ· οὐδὲ εὐσεβὴς οὐδὲ ἀσεβής ἐστιν, καὶ εἰς τὴν Πρωταγόρειαν ἐνπίπτομεν δόξαν. ἴδωμεν οὖν· δεῖ πρῶτον νοεῖν τὰ πράγματα καὶ οὕτως ἢ κρίνεσθαι ἢ μὴ κρίνεσθαι. ὁ μὴ λέγειν αὐτὸν ὀρθῶς μηδὲ ὑγιαίνειν εἰρηκώς, ποίαν λέγει διάνοιαν τῶν λέξεων; ἐπερ· πῶς οὖν λέγει ὁ Ἰώβ; –ἐὰν λέγω· \"ἀπόληται ἡ ἡμέρα, ἐν ᾗ ἐγεννήθην\", ἡ γένεσις ἀπολέσθω· ἐκ κρειττόνων γὰρ εἰς χεῖρον ἐλήλυθα· ἐπωφελὲς γάρ τῳ τὸ κακὸν ἀπόλλυσθαι. ὡς ἐὰν λέγῃ ὁ Ἰηρεμίας περὶ τοῦ λαοῦ τῶν Ἑβραίων–καὶ ἕκαστος δὲ τῶν αἰχμαλωτισθέντων Ἑβραίων λέξει–· \"ἀπόλοιτο ἡ ἡμέρα τῆς αἰχμαλωσίας\", οὐ τοῦτο λέγει ὅτι· μὴ ἔστω ἔτι αἰχμαλωσία\"3. μὴ ἔστω\"3, φησίν, ἡ ἡμέρα ἐκείνη, ἀπέλθῃ\"3· ἔτι γὰρ ὑφέστηκεν; εἶχεν ἔτη ἑκατὸν τεσσαράκοντα ὀκτώ, ὅτε ταῦτα ἔλεγεν. πῶς ἡ ἡμέρα ἐκείνη, ἐν ᾗ ἐγεννήθη, ἔμενεν; παρέρχεται γὰρ καὶ οὐκ ἔστιν ἀνακα´̣μ̣ψαι αὐτήν. καὶ λέγει·","english":"For example, I see the moon, but another does not see it; it is unclear whether it exists or does not exist. To me, being healthy, there is a perception of honey that it is sweet, but to another that it is bitter, if he is feverish; it is unclear, then, whether it is bitter or sweet. And in this way they wish to establish the doctrine of incomprehensibility. If, then, we too say: \"Since it does not appear to me, by what reasoning he has spoken, I consider him unjust and impious\"—if it appears to another, by what reasoning he has spoken, he appears to that person just and pious. And another again does not even attend to the things said by him; he is neither pious nor impious, and we fall into the opinion of Protagoras. Let us see, then: one must first understand the matters and so either be judged or not be judged. He who has said that he does not speak correctly nor is sound—what meaning of the words does he state? Yet how, then, does Job say: \"Let the day perish in which I was born\"—let the birth perish; for I have come from better things to worse; for it is beneficial to someone that the evil perish. As when Jeremiah says concerning the people of the Hebrews—and each of the Hebrews who were taken captive will say—: \"Let the day of captivity perish,\" he does not say this: \"Let there be no more captivity\"; \"let there be no more,\" he says, \"that day, let it depart\"; for it still subsists. He was a hundred and forty-eight years old when he was saying these things. How did that day, in which he was born, remain? For it passes by and it is not possible to recover it. And he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":363,"ref":"p363","source":"\"μὴ ἔστω ἐπευκτή\"· εὔχεται γάρ τις ἐκείνην τὴν ἡμέραν τὴν ἐν τοσούτοις ἔτεσιν γενομένην πάλιν ἀνακάμψαι; τὴν γένεσιν οὖν καταρᾶται τῆς σαρκός, τὴν γένεσιν τῆς ζωῆς τῆς ἐπικήρου. ἐπερ· οὐχ ἁμαρτάνει οὖν; –οὐχ ἁμαρτάνει ὁ ὑβρίζων τὸν σατανᾶν. μὴ ὁ ἀσεβὴς \"ἐν τῷ καταρᾶσθαι\" τὸν ἀσεβῆν, \"τὸν σατανᾶν, καταρᾶται τὴν ἑαυτοῦ ψυχήν\"; καταρᾶται τὸν σατανᾶν οὐχ ὅτι ποίημα θεοῦ ἐστιν, ἀλλ' ὅτι κακὸς καὶ ἀσεβής ἐστιν. ἐστὶν δὲ καὶ αὐτὸς ἀσεβής. ἑαυτὸν οὖν καταρᾶται, καὶ ἡ κατάρα αὕτη οὔκ ἐστιν ψεκτή. ἐάν τις καταρήσηται αὐτὸν ὅτι ἀσεβής ἐστιν, μισεῖ τὸ αἴτιον τοῦ ἐπινοητὸν αὐτὸν σατανιᾶν. ἡ ἀσέβεια δέ ἐστιν ἡ αἰτία. καὶ ἴσως πεπαύσεται ἢ μὴ παυόμενος κολασθήσεται. ἐὰν ἄρτι καταρῶνται οἱ αἰχμάλωτοι τη`̣ν ἡμέραν τῆς αἰχμαλωσίας ἑαυτῶν, οὐχ, ἵνα μηκέτι ὑποκέοιντο τῇ αἰχμαλωσίᾳ τοῦτο λέγουσιν–μή τί ποτ' ἔχ̣ουσιν̣ τὴν αἰχμαλωσίαν αἰτίαν τινά–καὶ ἐπαρῶνται αὐτῇ. ἐπερ· καταρᾶται οὖν αὐτὸς \"τὴν ἡμέραν ἐκείνην\"; διὰ τί δὲ καὶ προσέθηκεν \"τὴν ἐκείνην\"; μὴ γὰρ διαφέρει ἡμέρα ἡμέρας. ἔπειτα λέγει· \"καταράσοιτο αὐτὴν ὁ μέλλων τὸ μέγα κῆτος χειρώσασθαι\". διὰ τί οὐκ εἶπεν· ὁ ποιήσας τὸν ἥλιον, ὁ κατασκευάσας τὸν κόσμον\"3, ἀλλ' \"ὁ μέλλων τὸ μέγα κῆτος χειρώσασθαι\"; ἐληλυθὼς γὰρ ὁ σωτὴρ καὶ \"χειρωσάμενος τὸ μέγα κῆτος\" τὴν γένεσιν τῶν ἀνθρώπων περιέγραψεν, ὥστε ἄλλην αὐτοῖς δοῦναι γένεσιν τὴν \"ἐξ ὕδατος καὶ πνεύματος\", ἥτις κυρίως παλινγενεσία λέγεται. παλινγενεσία δέ ἐστιν γένεσις ἐπὶ γενέσει, ὡς τὸ παλινῳδία\"3 ᾠδὴ ἐπ' ᾠδῇ. καὶ τὴν ἀνάστασιν τῶν νεκρῶν παλινγενεσίαν εἶπεν· λέγει γὰρ τοῖς μαθηταῖς ὅτι·","english":"Let it not be desired”; for someone prays that that day which came to be in so many years might return again. He curses, then, the generation of the flesh, the generation of the life that is perishable. Objection: Does he not, then, sin? — He does not sin who insults Satan. Does not the impious man, “when he curses” the impious man, “Satan, curse his own soul”? He curses Satan not because he is a work of God, but because he is evil and impious. And he himself is also impious. He curses himself, then, and this curse is not blameworthy. If someone curses him because he is impious, he hates the cause of his being conceived as Satanic. And impiety is the cause. And perhaps he will cease, or if he does not cease, he will be punished. If the captives now curse the day of their captivity, they do not say this so that they may no longer be subject to captivity—lest perhaps they hold their captivity as some cause—and they curse it. Objection: Does he himself, then, curse “that day”? And why did he also add “that”? For does one day differ from another? Then he says: “Let him who is about to subdue the great sea-monster curse it.” Why did he not say, “He who made the sun, he who fashioned the world,” but “he who is about to subdue the great sea-monster”? For the Savior, having come and “subdued the great sea-monster,” brought the generation of human beings to an end, so as to give them another generation, the one “from water and Spirit,” which is properly called regeneration. And regeneration is a generation upon a generation, as “palinodia” is a song upon a song. And he called the resurrection of the dead regeneration; for he says to the disciples that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":364,"ref":"p364","source":"\"καθίσεσθε καὶ ὑμεῖς ἐν τῇ παλινγενεσίᾳ ἐπὶ θρόνους δώδεκα\", ἀντὶ τοῦ ἐν τῇ ἀναστάσει, ἐν τῷ μέλλοντι αἰῶνι\"3. ἐὰν λέγω ὅτι· μὴ ἴδοιμι τὴν ἡμέραν ταύτην\"3 ἐν θλίψει ἢ νόσῳ ὤν, μὴ τὸν χρόνον λέγω μὴ ἴδοιμι\"3, ἐπεὶ ἀπῆλθεν· μὴ γὰρ χρόνος ἀνακάμπτει. ἐπερ· τὴν αἰτίαν ἐκείνην τῆς γενέσεως αὐτοῦ ἁμαρτίαν εἴρηκεν; –οὐ τοῦτο πάλιν λέγω, ἀλλ' ὅτι ὁ καταρώμενος ἡμέραν ἢ εὐλογῶν ἡμέραν οὐχ εἰς τὸν χρόνον ἀφορῶν εὐλογεῖ ἢ καταρᾶται, ἀλλ' εἰς τὰ ἐν τῷ χρόνῳ γεγενημένα. λέγω· οὐ λέγει \"κάλλιον ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι\"; τὸ ἀπαλλαγῆναι τῆς ζωῆς ταύτης οὐ λέγει κρεῖττον εἶναι. ἐπερ· τὸ συνπλακῆναι αὐτῇ κρεῖττον ἐρεῖ ἢ χεῖρον; –οὐδὲ χεῖρον οὐδὲ κρεῖττον. ἐπερ· ἀλλὰ ἀδιάφορον; –εἰ ἀδιάφορον τοῦτο, καὶ τὸ ἀντικείμενον αὐτῷ ἀδιάφορόν ἐστιν. ἐπερ· οὐχ ὡς κακὸν ἀλλ' ὡς πρὸς κρεῖττον; –τὰ ἐναντία ἀσυνύπαρκτά ἐστιν. ἐὰν τούτων τὸ ἕτερον ἀγαθὸν ᾖν, τὸ ἕτερον κακόν ἐστιν, καὶ θατέρου κακοῦ ὄντος τὸ ἕτερον ἀγαθὸν θε̣τ̣έον̣, ὡς ἔχει ἐπὶ ἀρετῆς καὶ κακίας, ἐπὶ ἀδικι´̣ας καὶ δικαιοσύνης, ἐπὶ εὐσεβείας καὶ ἀσεβείας. τοῦ ἑτέρου φαύλου ὄντος, καὶ τὸ λοιπὸν ἀγαθόν ἐστιν. ὅταν δὲ μηδέτερον τῶν ἐναντίων φαῦλον ᾖ, οὐδὲ τὸ λοιπόν. τὸ λευκὸν καὶ τὸ μέλαν ἐναντία εἰσίν· καὶ ἐπεὶ τὸ λευκὸν ἀδιάφορόν ἐστιν οὔτε ἀγαθὸν ὂν οὔτε κακόν, οὕτω καὶ τὸ μέλαν τοῦ λευκοῦ. ἐπερ· οὐ λέγεις σὺ τὸ ἔξω γενέσθαι τοῦ σώματος ἀγαθὸν εἶναι κατὰ τὸν λέγοντα \"κάλλιον ἀναλῦσαι̣\"; –ε᾿̣κ τοῦ τέλους σκόπει· ὁ ἀναλύσας ἐν Χριστῷ γίνεται. ἐπερ· συνκριτικόν ἐστιν τοῦτο; –πρόσεχε τί λέγεις.","english":"You will also sit on twelve thrones in the regeneration,\" meaning in the resurrection, in the age to come. If I say, \"May I not see this day,\" while I am in affliction or illness, I do not mean, \"May I not see time,\" since it has passed; for time does not turn back. Objection: Has he called that cause of his birth sin? — I do not say this again, but that one who curses a day or blesses a day does not bless or curse with reference to time, but with reference to the things that have come to be in time. I say: does he not say, \"It is better to depart and be with Christ\"? He does not say that to be released from this life is better. Objection: Will he say that being entangled with it is better or worse? — Neither worse nor better. Objection: But indifferent? — If this is indifferent, then its opposite is also indifferent. Objection: Not as an evil, but in relation to something better? — Opposites cannot coexist. If one of these were good, the other is evil, and when the other is evil, the one must be considered good, as is the case with virtue and vice, with injustice and justice, with piety and impiety. When the one is base, the remaining one is also good. But when neither of the opposites is base, neither is the remaining one. White and black are opposites; and since white is indifferent, being neither good nor evil, so too is black, in comparison with white. Objection: Do you not say that to be outside the body is good, according to the one who says, \"It is better to depart\"? — Consider from the end: the one who departs comes to be in Christ. Objection: Is this comparative? — Pay attention to what you are saying.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":365,"ref":"p365","source":"τὰ συνκρίσει λεγόμενα οὕτω λέγεται ὡς ὁμογενῆ, οὐχ ὡς ἀντικείμενα· ὡς̣ ὅταν λέγω ὅτι· \"ἐδικαιώθη Σόδομα ἐκ σοῦ\", μὴ Σόδομα δεδικαίωται. \"ἔκ γε τῶν σῶν ἁμαρτημάτων, ὦ Ἰερουσαλήμ\", ὅτι προφήτας ἀπέκτεινεν καὶ τοῦ σωτῆρος προδότις γέγονεν. ἐκείνη ἡ Σόδομα ἕνα ἄνθρωπον ἐπόρθησεν τὸν Λώθ. \"ἐδικαιώθη ἐκείνη ἐκ σοῦ\". οὐχ ἁπλῶς ἐδικαιώθη–οὐδὲ γὰρ δεδικαίωται–, ἀλλ' \"ἐκ σοῦ\". καὶ ἐὰν λέγῃ πάλιν· \"ἠγάπησεν κακίαν ὑπὲρ ἀγαθωσύνην καὶ χείλη δόλια ὑπὲρ τὸ λαλῆσαι δικαιοσύνην\", ταῦτα συνκριτικῶς λέγεται, μὴ ἀντικειμένως· λέγεται γὰρ τοῦτο, ὅτι ἀποφασκομένου ἑνὸς εὐθὺς τὸ ἕτερον τίθεται. τὸ \"ἀναλῦσαι\" οὖν \"καὶ ἐν Χριστῷ εἶναι\"–εἰ ἀδιάφορον λέγεις εἶναι τὸ \"ἐπιμένειν τῇ σαρκί\", καὶ τοῦτο ἀδιάφορον· δέδεικται γὰρ ἡμῖν, ὅτι\n\nτὰ συνκρινόμενα καὶ προστιθέμενα οὕτως ἔχει· ἐὰν θάτερον φαῦλον ᾖ, τὸ λοιπὸν οὐ σπουδαῖόν ἐστιν· εἰ σπουδαῖόν ἐστιν τὸ \"σὺν Χριστῷ εἶναι ἀναλύσαντα\", τὸ ἀποστῆναι τοῦ κόσμου, τὸ ἔξω τῆς σαρκὸς εἶναι, τὸ εἶναι ἐν τῇ σαρκί, κἂν ὡς κατὰ σὲ ὑποδεέστερον ᾖν, ἀγαθόν. βούλεται τὸ ὑποδεέστερον ἀπολέσθαι, ἵνα τοῦ μείζονος ἐνκρατὴς γένηται. τὴν δὲ ἀπώλειαν οὕτω λέγω τὸν κώλυμον, τὴν παῦλαν αὐτοῦ. ἄρτι ὁ Ἰωάννης ἤθελεν μεῖναι οὕτως, οἷος ἦν τῇ ἡμέρᾳ τῆς ἀποτέξεως. ἐπερ· λέγει οὔ; –οὔκουν κρείττονος ὀρεγόμενος οἶδεν τοῦτο μὴ κρεῖττον εἶναι μηδὲ καλόν. οὐκ εὔχεται παρελθεῖν αὐτῷ τὴν τοιαύτην κατάστασιν. τὸ δὲ παρελθεῖν τὸ ἀπολέσθαι ἐστίν, τὸ μηκέτι ὑφεστάναι. ταράττεται τῷ ὀνόματι τῆς ἀπωλείας καὶ τῆς ταραχῆς. οὐ δεῖ δὲ ταράττεσθαι. ὁ Παῦλος οὖν οὐκ ἐταράχθη ἐπὶ τοῖς τοιούτοις·","english":"Things said by way of comparison are spoken as belonging to the same kind, not as opposites; as when I say, \"Sodom has been justified by you,\" not that Sodom has been justified—\"by your own sins, O Jerusalem,\" because she killed the prophets and became a betrayer of the Savior. That Sodom laid waste one man, Lot. \"She was justified by you.\" Not simply justified—for she has not been justified—but \"by you.\" And if he says again, \"He loved wickedness more than goodness, and deceitful lips more than speaking righteousness,\" these things are said comparatively, not as opposites; for this is said in the sense that, when one thing is rejected, the other is immediately set in place. So then, \"to depart and be with Christ\"—if you say that \"to remain in the flesh\" is a matter of indifference, then this too is a matter of indifference; for it has been shown to us that\n\nthings compared and set side by side are like this: if one of the two is base, the remaining one is not excellent; if \"to be with Christ after departing\" is excellent, then to withdraw from the world, to be outside the flesh—while to be in the flesh, even if it is inferior, as you would reckon it, is good. He wishes the inferior to be destroyed, so that he may gain mastery of the greater. And by destruction I mean the hindrance, its cessation. Just now John wished to remain such as he was on the day of his departure. Does he not say?—No, then, desiring something better, he knows that this is neither better nor good. He does not pray that such a condition pass away from him. But to pass away is to be destroyed, to no longer subsist. He is disturbed by the name of destruction and of disturbance. But one ought not to be disturbed. Paul, then, was not disturbed at such things;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":366,"ref":"p366","source":"\"ἐκ μέρους\", φησίν, \"γιγνώσκομεν καὶ ἐκ μέρους προφητεύομεν· ἐὰν ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται\". τὸ καταργηθῆναι δὲ τοῦ ἀπολέσθαι ἔνφασιν χείρονα παρέχει. οὕτως ἡ μεῖς πολλάκις εἰρήκαμεν καταργεῖσθαι τὸ ἐκ μέρους οὐ καθάπαξ, ἀλλὰ τὸ ἐκ μέρους εἶναι, καὶ ἐλάβομεν τοιαύτην εἰκόνα τὸ περὶ τοῦ ἀρραβῶνος. ἐπερ· πῶς δίδομεν, ὡς δίκαιος ἢ ὡς ἁμαρτωλός; –οὐ τοῦτο οὖν μόνον θέλεις μαθεῖν· συνήρτηται γὰρ αὐτῷ πολλά. εἰ ἐμνημόνευες ὧν ἤκουσας, οὐκ ἀεὶ περὶ ταῦτα ἐταράττου. εἶπον ὅτι· ἔστω βασιλεὺς ἄρχων τῆς οἰκουμένης, περὶ οὗ πάντες πεπληροφόρηνται ὅτι δίκαιός ἐστιν καὶ ὃ ἐὰν ποιῇ ὡς δίκαιος ποιεῖ. \"εὐλόγει, ἡ ψυχή μου, τὸν κύριον\". ἐὰν τηρήσω αὐτὴν οὕτως ἐνεργοῦσαν εἰς ἃ ἐτέθη ὑπὸ τοῦ δημιουργοῦ, μονογενής ἐστιν. ἐὰν δὲ ἄλλοτε ἄλλως ἐνεργῇ καὶ δουλεύω τισίν, οὔκ ἐστιν μονογενὴς αὕτη τοῦ ἔχοντος, ἀλλ' ὁτὲ μὲν αὐτοῦ ἐστιν, ὁτὲ δὲ ἔξω αὐτοῦ γινομένη. καὶ ἵνα ἐπὶ εὐαγγελικοῦ λάβω· ὁ ἀποδημήσας τῆς πατρῴας οἰκίας νεώτερος ἔξω ἑαυτοῦ ἐγεγόνει· ἡ ψυχὴ αὐτοῦ οὐκέτι αὐτοῦ ἦν. ἀμέλει γοῦν ὅτε μετενόησεν, λέγει· \"εἰς ἑαυτὸν δὲ ἐλθών\". ἑαυτοῦ λοιπὸν γέγονεν· ἡ ψυχὴ αὐτοῦ λοιπὸν αὐτοῦ γέγονεν. ὅμοιόν ἐστιν τοῦτο τῷ γνῶθι σεαυτόν\". ὁ γιγνώσκων ἑαυτὸν εἰς ἑαυτόν ἐστιν. ἐξομολογήσομαί σοι ἐν ἐκκλησίᾳ πολλῇ, ἐν λαῷ βαρεῖ αἰνέσω σε. τότε μεγάλη καὶ πολλὴ ἐκκλησία λέγεται, ὅταν ἐκ̣ τω῀̣ν καθέκαστα μεγάλων συνπληρωθῇ· οὐ γὰρ ἐὰν ἐκ μικρῶν ἀνθρώπων καὶ χυδαίων, μεγάλη καὶ πολλη`̣ ἐκκλησία αὕτη λέγεται. \"λαλεῖ σοφίαν ἐν τοῖς τελείοις\" ὁ ἀπόστολος.","english":"in part,\" he says, \"we know and in part we prophesy; when the perfect comes, that which is in part will be abolished.\" But to be abolished provides a worse sense than to be destroyed. Thus we have often said that what is in part is abolished, not once for all, but the being in part, and we took such an image concerning the pledge. Moreover: how do we give, as righteous or as sinful? —So you do not wish to learn this alone; for many things are connected with it. If you remembered what you heard, you would not always be disturbed about these things. I said: let there be a king ruling the world, concerning whom all are fully assured that he is righteous and that whatever he does, he does as a righteous man. \"Bless the Lord, O my soul.\" If I keep it thus working toward the things for which it was placed by the Creator, it is only-begotten. But if at one time it works one way and at another another way, and I am enslaved to certain things, this is not the only-begotten of the one who possesses it, but sometimes it is his, and sometimes it comes to be outside him. And that I may take an example from the Gospel: the younger son who departed from his father's house had come to be outside himself; his soul was no longer his own. At any rate, when he repented, it says, \"having come to himself.\" He had now become his own; his soul had now become his own. This is similar to \"know yourself.\" The one who knows himself is within himself. I will give thanks to you in a great assembly; in a heavy people I will praise you. Then it is called a great and numerous assembly, when it has been filled up from the individual great ones; for if it is from small and common men, this is not called a great and numerous assembly. \"He speaks wisdom among the perfect,\" says the apostle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":367,"ref":"p367","source":"οὗτοι εἰς ταὐτὸν γινόμενοι καὶ \"τῷ αὐτῷ νοὶ καὶ τῇ αὐτῇ γνώμῃ καταρτιζόμενοι\" πολλὴ καὶ μεγάλη ἐκκλησία εἰσίν. καὶ ὥσπερ λέγω σοφὴν ἐκκλησίαν, ὅταν οἱ καθέκαστα συνπληροῦντες αὐτὴν σοφοὶ ὦσιν, καὶ λέγω πόλιν εὐσταθῆ καὶ ἐπιστήμονα, ὅταν οἱ καθέκαστα πολῖται εὐσταθεῖς καὶ ἐπιστήμονες ὦσιν, οὕτω πολλὴν καὶ μεγάλην ἐκκλησίαν λέγω τῶν συνπληρούντων αὐτὴν ἐχόντων μέγεθος, μέγεθος δὲ τὸ ψυχῆς, τὸ νοῦ, οὐ τὸ σώματος. πάλιν \"λαὸν βαρὺν\" λέγει τὸν ἐπίτιμον· εἰώθασιν γὰρ τὰ ἐπίτιμα καὶ τὰ τιμαλφέστατα λέγειν βαρεῖα\"3. τοῦτο καὶ ἡ γραφὴ μαρτυρεῖ· ὁπηνίκα γὰρ ἡ βασιλὶς τῆς Σαβὰ ἦλθεν πρὸς τὸν Σολομῶνα, λέγει ὅτι \"ἐν δυνάμει βαρείᾳ\". καὶ λέγει τὴν \"βαρεῖαν δύναμιν\" τὴν κτῆσιν αὐτήν, ἣν κομίσασα ἦν̣. ἐνηνόχει λίθους τιμίους πολλούς, ἡδύσματα πολλά, χρυσόν, ἄργυρον καὶ ἄλλα συνπληρωτικὰ πλούτ̣ου. καὶ ἐλέχθη ἐκείνη ἡ δύναμις τοῦ πλούτου βαρεῖα\"3 ἀντὶ τοῦ τιμία\"3, πολύτιμος\"3. λέγει οὖν ὅτι, ὅταν ἕκαστος τῶν συνπληρούντων τὸν λαόν, ὡς ἐπὶ τῆς ἐκκλησίας εἶπον, τιμαλφέστατος ᾖν, τίμιος ᾖν–\"δόξα\" γὰρ \"καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ κατεργαζομένῳ τὸ ἀγαθόν\"–, εἰ τὸ κατεργαζο´̣με̣ν̣ον τὸ ἀγαθὸν δόξαν ἔχει καὶ τιμήν, ἐπίτιμός ἐστιν λαός. ἀμέλει γοῦν περὶ αὐτοῦ εἴρηται, ὡς ἦν \"βασίλειον ἱεράτε̣υ̣μα, ἔθνος ἅγιον\". τὸ \"ἔθνος ἅγιον\" ἐκ τῶν καθέκαστα ἁγίων συνπληροῦται, τὸ \"βασίλειον ἱεράτευμα\" ἐκ πολλῶν θεραπευτῶν θεοῦ σύνκειται. \"ἐν λαῷ\" οὖν \"βαρεῖ αἰνέσω σε\". παρασκευάζει καὶ αὐτόν, ὥστε καὶ αὐτὸν δύνασθαι","english":"These, coming together into the same thing and \"being perfected by the same mind and the same judgment,\" are a great and large church. And just as I call a church wise when those who individually fill it up are wise, and I call a city stable and knowledgeable when the individual citizens are stable and knowledgeable, so I call a great and large church when those who fill it up possess greatness—greatness of soul, of mind, not of body. Again, he calls the honored people \"a heavy people\"; for they are accustomed to call honored and most precious things \"heavy.\" Scripture also bears witness to this; for when the queen of Sheba came to Solomon, it says that she came \"with a heavy force.\" And he calls that very possession which she had brought a \"heavy force.\" She had brought many precious stones, many spices, gold, silver, and other things that fill up wealth. And that force of wealth was called \"heavy\" in place of \"precious,\" \"very valuable.\" He says, then, that when each of those who fill up the people—as I said in the case of the church—is most precious, is honored—for \"glory and honor and peace to everyone who works what is good\"—if the one who works what is good has glory and honor, the people is honored. At any rate, it has been said of it that it was \"a royal priesthood, a holy nation.\" The \"holy nation\" is filled up from the individual saints; the \"royal priesthood\" is composed of many servants of God. \"In a heavy people,\" then, \"I will praise you.\" He prepares even himself, so that he too may be able","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":368,"ref":"p368","source":"ὕμνον ἀναπέμπειν. τότε δὲ τοῦτο πρᾶξαι δύναται, ὅταν εὐθὴς κατὰ τὴν ψυχὴν καὶ τὸν νοῦν γένηται· \"τοῖς\" γὰρ \"εὐθέσιν πρέπει αἴνεσις\". μὴ ἐπιχαρείησάν μοι οἱ ἐχθραίνοντές μοι ἀδίκως. μεγάλη παρρησία τοῦ ταῦτα λέγοντος. ἀδίκως ἐχθραίνουσίν μοι. ἐμοῦ οὐ παρέχοντος πρόφασιν οὐδὲ αἰτίαν τοῦ ἐχθρικῶς ἐπικεῖσθαί μοι αὐτῷ, τοῦτο πράττουσιν. ἐπεὶ τοίνυν ἐχθροὶ ὄντες χαίρουσιν, ὅταν κακοῖς περιπέσω, μὴ περιπέσοιμι κακοῖς, ὥστε ἐκείνους ἐπιχαίρειν μοι, ἐφιστάναι μοι· ὁ γὰρ βουλόμενός τινα εἰς ἀκολασίαν ἀγαγεῖν τότε ἐπιχαίρει αὐτῷ, ἐπιχαίρει κακὸς ὤν, ὅταν περιπέσῃ οἷς ἐσπούδασεν αὐτὸν περιβαλεῖν. μὴ τοῦτο οὖν ὑπάρξῃ μοι, ὥστε ἐπιχαρῆναι τοὺς ἐκθραίνοντάς μοι ἀδίκως. οἱ μισοῦντές με δωρεὰν καὶ διανεύοντες ὀφθαλμοῖς. τὸ ἀδίκως\"3 καὶ τὸ δωρεὰν ταὐτόν ἐστιν, τὸ ἄνευ αἰτίας\"3 \"καὶ διανεύοντες̣\" κατ' ἐμοῦ \"ὀφθαλμοῖς\"· οὐ μόνον λόγοις λέγουσιν κατ' ἐμοῦ, ἀλλὰ καὶ διανεύουσιν ὀφθαλμοῖς. καὶ ἐπεὶ πολλάκις, ὅταν οἱ ἑτερόδοξοι ὑπὲρ τῶν ἡμᾶς κακούντων, πρὸς οὓς διανεύουσιν τοῖς ὀφθαλμοῖς, τοῖς νουσὶν ἑαυτῶν, συμφωνοῦσιν εἰς τὸ κακόν, ὁμοφρονοῦσιν εἰς τὴν ἀ σέβειαν ὅτι ἐμοὶ μὲν εἰρηνικὰ ἐλάλουν καὶ ἐπ' ὀργὴν δόλους διελογίζοντο. ἓν εἶδος τῆς ἀσεβείας τοῦτο· εἰρηνικὰ λαλοῦντες οὐκ εἰρηνικὰ ἔπραττον. τοῦτο δὲ ἀδικῆσαί ἐστιν. εἰρηνικὰ λαλεῖ ἐν τοῖς φίλοις, ἐν τοῖς ἑταίροις ὡς φιλάλληλος, δόλους δὲ διαλογίζεται ἐπ' ὀργῇ. πᾶς δόλον εἰς τὸν πλησίον ἔχων ὀργιζόμενος αὐτῷ τοῦτο ποιεῖ. καὶ λέγω· ἡ ὀργὴ ὄρεξίς ἐστιν τιμωρίας.","english":"to send up a hymn. And it is then able to do this, when it becomes upright in soul and mind; for \"praise is fitting for the upright.\" Let not those who hate me unjustly rejoice over me. Great is the boldness of speech of the one who says these things. They hate me unjustly. Since I provide no pretext nor cause for them to press upon me in a hostile manner, they do this. Since, then, being enemies they rejoice whenever I fall into evils, may I not fall into evils, so that they may rejoice over me, so that they may set themselves against me; for the one who wishes to lead someone into licentiousness rejoices over him then, being wicked he rejoices, when he falls into the things which he was eager to bring upon him. Let this not, then, happen to me, so that those who hate me unjustly may rejoice. Those who hate me without cause and wink with their eyes. \"Unjustly\" and \"without cause\" are the same thing, that is, \"without a reason,\" \"and winking\" against me \"with their eyes\"; they do not only speak against me with words, but they also wink with their eyes. And since often, when the heterodox, on behalf of those who afflict us, to whom they wink with their eyes, agree with their own minds for evil, they are of one mind for impiety, because they spoke peaceful things to me and devised deceits for anger. This is one form of impiety: speaking peaceful things they did not do peaceful things. And this is to do injustice. He speaks peaceful things among friends, among companions as one who loves fellowship, but he devises deceits for anger. Everyone who has deceit against his neighbor, being angry with him, does this. And I say: anger is a desire for vengeance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":369,"ref":"p369","source":"πάντως δὲ ὁ δόλῳ τινὶ προσερχόμενος βλάψαι ἐκεῖνον θέλει, ὥστε ὁ δόλιος καὶ ὀργίλος ἐστίν. τῷ δὲ δοκεῖν οὔκ ἐστιν πολλάκις ὀργίλος φαινόμενος εἰρηνικὰ λαλῶν. τοῦτο γοῦν καὶ ἐν Ἰηρεμίᾳ λέγεται περί τινος· \"τῷ πλησίον αὐτοῦ λαλεῖ εἰρηνικὰ καὶ ἐν ἑαυτῷ ἔχει τὴν ἔχθραν\". \"ἐμοὶ\" οὖν, φησίν, \"εἰρηνικὰ ἐλάλουν\". οὐκ \"εἰρηνικὰ\" ἁπλῶς \"ἐλάλουν\", ἀλλ' \"ἐμοί\"· ἐμὲ ἀπατῆσαι θέλοντες εἰρηνικὰ ἐλάλουν· οὐ γὰρ ὁ ἀληθῶς εἰρηνικὸς ἄνθρωπος λαλεῖ τινι εἰρηνικὰ ἄλλην ἔχων διάνοιαν κατ' ἐκείνου. αὐτίκα γοῦν ὁ σωτὴρ λέγει πρὸς ἑτέροις \"τοὺς εἰρηνοποιοὺς μακαρίους\" εἶναι, \"ὅτι υἱοὶ θεοῦ εἰσιν\". υἱῶν θεοῦ ἐστιν τὸ εἰρηνικοὶ εἶναι. εἰρηνοποιοὺς δὲ εἶπεν τοὺς ποιοῦντας εἰρήνην. ὅταν εἰς συμφωνίαν καὶ φιλίαν ἄγωσιν τοὺς διεστηκότας τῇ προαιρέσει, εἰρηνοποιοί εἰσιν. καὶ ἐφ' ἑαυτῶν δὲ εἰρηνοποιοί εἰσιν. πρότερον δὲ εἰρήνην ἐν ἑαυτοῖς ποιήσαντες, ὥστε μηδὲ λογισμοὺς μαχομένους ἔχειν ἑαυτοῖς ἢ ἔργα· τότε εἰρήνην ἐποίησαν ἐν ἑαυτοῖς. ταύτην δὲ τὴν εἰρήνην καὶ εἰς ἑτέρους μεταφέρουσιν· οἷοι γὰρ ὑπάρχουσιν αὐτοί, καὶ τοὺς διδασκομένους θέλουσιν εἶναι. εἰρηνεύειν διδάσκουσιν τὴν ψυχὴν πρὸς τὸ σῶμα καὶ τὸ σῶμα πρὸς τὴν ψυχήν· ὅταν γὰρ ἡ ψυχὴ \"ὑπωπιάζῃ τὸ σῶμα καὶ δουλαγωγῇ\", καὶ ἄρχῃ μὲν ἡ ψυχή, ἄρχηται δὲ τὸ σῶμα, εἰρήνη ἐστὶν σώματος καὶ ψυχῆς. ὥσπερ οὖν ἐν ἑαυτοῖς κατεσκεύασαν εἰρήνην, οὕτω καὶ ἐν τοῖς ἄλλοις τοῖς στεργομένοις καὶ ἀγαπῶσιν ἢ καὶ μαχομένοις τοῦτο πράττουσιν. διὰ τοῦτο καὶ ἐν τῇ Διδαχῇ τῇ βίβλῳ τῆς κατηχήσεως λέγεται· \"εἰρηνεύσεις μαχομένους\".","english":"But certainly one who approaches with any kind of deceit wishes to harm that person, so that the deceitful person is also prone to anger. But in appearance he is often not prone to anger, seeming to speak peaceful words. This at any rate is also said in Jeremiah concerning someone: \"He speaks peaceably to his neighbor, and in himself he has enmity.\" \"I,\" then, he says, \"was speaking peaceable things.\" Not simply \"peaceable things\" did I speak, but \"to me\"—wishing to deceive me, they spoke peaceable things; for the truly peaceable man does not speak peaceable things to someone while having another thought against him. For instance, the Savior says elsewhere that \"the peacemakers are blessed, because they are sons of God.\" It belongs to sons of God to be peaceable. And he called peacemakers those who make peace. When they lead those who are at variance in purpose to concord and friendship, they are peacemakers. And they are peacemakers also in their own case. But first, having made peace within themselves, so as to have no thoughts fighting against themselves, nor deeds, then they made peace within themselves. And this peace they also transfer to others; for such as they are themselves, they wish those who are taught to be as well. They teach the soul to be at peace with the body and the body with the soul; for when the soul \"buffets the body and brings it into subjection,\" and the soul rules and the body is ruled, there is peace of body and soul. Just as, then, they established peace within themselves, so also they do this among others who are loved and who love, or even who are at war. For this reason it is also said in the Didache, the book of catechesis: \"You shall make peace between those who are at war.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":370,"ref":"p370","source":"ὁ δὲ ἄλλους μαχομένους εἰς εἰρήνην καὶ συναλλαγὰς φέρων ἑαυτὸν πρότερον εἰρήνευσεν, οὐκ ἔχει μάχην ἐν ἑαυτῷ, οὐκ ἔχει λογισμοὺς μαχομένους. καὶ ἐπλάτυναν ἐπ' ἐμὲ τὸ στόμα αὐτῶν. τὸν λόγον ἑαυτῶν ἐπλάτυναν ἐπ' ἐμὲ εἰρηνικὰ λαλοῦντες. ὁ νοῦς δὲ αὐτῶν ἐστενεύετο ὑπὸ τοῦ δόλου εἰς ταὐτὸν συναγόμενος οὐκ ἐπαινετῶς, ἀλλ' ὥστε μὴ ἔχειν τὰς οἰκείας ἀρετάς. δύναται καὶ τοῦτο· \"ἐπλάτυναν ἐπ' ἐμὲ\" ὡς εἰρηνικὰ λαλοῦντες καὶ ἐπ' ὀργῇ δόλους διαλογιζόμενοι ἔδοξάν με ἀπατᾶν. τότε λοιπὸν ἤρξαντο πλατὺ καχάζειν καὶ πλατύνειν ἐπ' ἐμὲ τὸν λόγον αὐτῶν. ἔχεις ἐν ἱστορίαις σύμβολα τοιαῦτα· ἡ Δαλιλὰ ἡ εἰςαγομένη ἐν τῇ βίβλῳ τῶν Κριτῶν πόρνη δόλοις ἐβουλεύετο ἐπ228 αγαγέσθαι τὸν Σαμψών, ἵνα δῷ τοῖς ἀλλοφύλοις τοῖς φονεῦσαι αὐτὸν ἐθέλουσιν. καὶ ἔλεγεν ὅτι· \"ἐν τίνι ἀσθενήσει σου ἡ ἰσχὺς ἢ τίνι ὡς εἷς τῶν\n\nἀνθρώπων ἀσθενὴς γενήσῃ\"; ἔλεγεν αὐτῇ οὐ τὸ ἀληθές. εἶτα ἐκείνη νομίσασα ὅτι ἠλήθευεν, ἐδέσμει αὐτὸν καὶ τὰ ἄλλα ἐποίει καὶ ὥσπερ ἐπικερτομοῦσα ἔλεγεν· \"ἀλλόφυλοι ἐπὶ σέ, Σαμψώ\". ἴδε, ἐπλάτυνεν ἐπ' αὐτὸν τὸ στόμα. πάλαι μὲν παρεκάλει, ἐστωμυλεύετο. ὅτε δὲ ἔδοξεν εἰληφέναι αὐτὸν ἐντὸς ἀρκύων, ἐπικερτομοῦσα ἔλεγεν· \"ἀλλόφυλοι ἐπὶ σέ, Σανψώ\". καὶ ὅρα, ὅτι ἡ πάλαι εἰρηνικὰ λαλοῦσα καὶ ἐπὶ ὀργῇ δόλους λογιζομένη ὅτε ἔδοξεν ἐνκρατὴς γενέσθαι, ἐπλάτυνεν τὸ στόμα μεγαλορημονοῦσα λοιπόν. εἶπαν Εὖγε εὖγε, εἶδαν οἱ ὀφθαλμοὶ ἡμῶν. εἰώθασιν οἱ δοκο̣ῦντες ἐσχηκέναι ὑποχείριον ὃν ἐβούλοντο, οὕτω λαλεῖν· εὖγε εὖγε, ὃ ἐβουλόμεθα, ου εἶδον οἱ ὀφθαλμοὶ ἡμῶν·","english":"But the one who brings others who are fighting into peace and reconciliation has first made peace himself; he has no conflict within himself, he has no warring thoughts. And they opened wide their mouth against me. They opened wide their own speech against me, speaking peaceful things. But their mind was narrowed by deceit, drawn together into the same thing not in a praiseworthy way, but so as not to possess its own virtues. This too is possible: \"They opened wide against me,\" as speaking peaceful things and devising deceits in anger, they seemed to deceive me. Then at last they began to gape broadly and to open wide their speech against me. You have such symbols in the histories: Delilah, the harlot introduced in the book of Judges, plotted by deceit to bring in Samson, so that she might hand him over to the foreigners who wished to kill him. And she said, \"By what means will your strength be weakened, or by what means will you become weak as one of the\n\nmen?\" He did not speak the truth to her. Then she, thinking that he had spoken truthfully, bound him and did the other things, and as if mocking him said, \"The foreigners are upon you, Samson.\" See, she opened wide her mouth against him. Formerly she kept pleading, she was prattling. But when she seemed to have caught him within her nets, mocking him she said, \"The foreigners are upon you, Samson.\" And observe that she who formerly spoke peaceful things and devised deceits in anger, when she seemed to have gained the mastery, opened wide her mouth, now speaking great boasts. They said, \"Well done, well done; our eyes have seen.\" Those who think they have gotten under their control the one they wished are accustomed to speak thus: \"Well done, well done, what we wished, our eyes have seen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":371,"ref":"p371","source":"οὐκέτι σ̣ε τοιοῦτον ὁρῶμεν, οἷος ὑπελάμβανες εἶναι, ἀλλ' ὡς ἡμεῖς ἠθέλαμεν. εὑρήκαμέν σε εὐάλωτον\"3. εἶδες, κύριε, μὴ παρασιωπήσῃς. τὸ μὴ παρασιωπήσῃς\"3 τὸ μηκέτι μακροθυμήσῃς\"3· ἐκ πολλῶν γὰρ λέξεων τοῦτο ἐδείξαμεν· \"ἐσιώπησα ἀπ' αἰῶνος, μὴ καὶ ἀεὶ σιωπήσομαι\"; ἐμακροθύμησα, οὐκ ἐπεξῆλθον τοῖς κακοῖς πραττομένοις. μὴ καὶ ἀεὶ τοῦτ' ἔσται. ἀγαθότης πάλιν γνωρίζεται τοῦ ἀπειλοῦντος τῷ ἤδη κολαστέῳ, ἵνα διὰ τῆς ἀπειλῆς διεγείρῃ καὶ εἰς μετάνοιαν αὐτὸν ἀγάγῃ. καὶ ἐν ἄλλῳ ψαλμῷ λέγει· \"τῷ δὲ ἁμαρτωλῷ εἶπεν ὁ θεός· Ἵνα τί σὺ ἐκδιηγῇ τὰ δικαιώματά μου καὶ ἀναλαμβάνεις τοὺς λόγους μου διὰ χειλέων σου; σὺ δὲ ἐμίσησας παιδείαν\". εἶτα ἐπὶ τέλει· \"ταῦτα ἐποίησας, καὶ ἐσίγησα\"–οὐκ ἐπεξῆλθον– \"ὑπέλαβες ἀνομίαν ὅτι ἔσομαί σοι ὅμοιος\"· ἀλλ' οὐκ ἀεὶ ἡ μακροθυμία μένει· \"ἐλέγξω\" γάρ \"σε καὶ παραστήσω κατὰ πρόσωπον\" τὰς ἁμαρτίας σου. καὶ αἱ ἀπειλαὶ οὖν τοῦ θεοῦ κατὰ ἀγαθότητα πολλὴν γίνονται. συνεισάγεται τῷ ὀνόματι τοῦ δικαίου\"3 τὸ κριτής\"3. κύριε, μὴ ἀποστῇς ἀπ' ἐμοῦ. μὴ τοιαῦτά μοι πραχθείη, ὥστε σὲ ἐμοῦ ἀποστῆναι, σὲ τὸν βοηθόν, τὸν σκεπαστήν. ἀφίσταται δὲ θεὸς ἀπὸ τῶν φαύλων, ὥσπερ συνενγίζει τοῖς πλησιάζουσιν. ὁ μέγας οὖν ἀπόστολος Ἰάκωβος γράφει· \"ἐγγίσατε τῷ θεῷ, καὶ ἐγγιεῖ ὑμῖν\". ὡς εἰ ἔλεγες καὶ πρὸς φαῦλον· ἔνγισον τῇ ἀρετῇ, καὶ ἐγγίζει σοί\"3. παράστασιν οὖν θεοῦ οὐ τόπῳ λαμβάνομεν, ἀλλὰ σχέσει καὶ διαθέσει. ἐξεγέρθητι, κύριε, καὶ πρόσχες τῇ κρίσει μου. τεθαρρηκότος ἡ φωνή. οὐδεὶς ἐνκαλούμενος περὶ μοιχείας ἢ φόνου ἤ τινος ἄλλου λέγει τῷ θεῷ· \"ἐξεγέρθητι καὶ πρόσχες τῇ κρίσει μου\"·","english":"We no longer see you as such as you supposed yourself to be, but as we wished. We have found you easy to catch. You saw, Lord, do not keep silent. \"Do not keep silent\" means \"no longer be long-suffering\"; for we have shown this from many expressions: \"I have been silent from eternity, will I also be silent forever?\" I was long-suffering, I did not proceed against the evils being done—will this also be forever? Again the goodness of the one who threatens the one already to be punished is made known, so that through the threat he may rouse him and lead him to repentance. And in another psalm he says: \"But to the sinner God said: Why do you recount my statutes and take up my words with your lips? But you hated discipline.\" Then at the end: \"You did these things, and I was silent\"—I did not proceed against them—\"you supposed iniquity, that I would be like you\"; but long-suffering does not remain forever; for \"I will convict you and set your sins before your face.\" And so the threats of God come about according to great goodness. With the name of the righteous is also introduced that of judge. Lord, do not depart from me. May such things not be done to me as that you should depart from me—you, the helper, the protector. But God departs from the wicked, just as he draws near to those who come near. The great apostle James therefore writes: \"Draw near to God, and he will draw near to you.\" As if you should say also to a wicked man: Draw near to virtue, and it draws near to you. We receive God's presence, then, not by place, but by relation and disposition. Awake, Lord, and attend to my judgment. The voice is that of one who has taken courage. No one accused of adultery or murder or anything else says to God: \"Awake and attend to my judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":372,"ref":"p372","source":"οἶδας γάρ, ὅτι ἡ προσοχὴ τῆς κρίσεως καταδικάσει αὐτόν. παρρησιαζομένου οὖν ἐστιν ἐπὶ καθαρότητι καὶ ἐπὶ τῷ ἀνεγκλήτῳ η῾̣ φ̣ωνή \"πρόσχες τῇ κρίσει μου\", ἐξέτασον τὸ κατ' ἐμὲ καὶ τὰ κατ' ἐκείνους, καὶ ὅτι ἐπὶ σοῦ λέγουσίν μοι μάτην, ὅτι δωρεὰν ἐχθραίνουσίν μοι. πολλάκις τὸ ἐξεγείρου\"3 διέγερσιν σημαίνει. πολλάκις γοῦν λέγομεν· ἐξέγειρον τοῦτον εἰς τὸ προσέχειν ἑαυτῷ\"3, καὶ οὐ δήπου σχῆμα σωματικὸν σημαίνει. ἐὰν δὲ καὶ ὡς ἀπὸ ὕπνου θέλῃς, εἴρηται· \"ἐξεγέρθητι· ἵνα τί ὑπνοῖς, κύριε\"; ὑπνοῖ θεὸς μὴ θέλων παραυτὰ ἐπεξελθεῖν. οὐκ ἀποκακῶν οὖν λέγει τοῦτο, ἀλλὰ τὴν αἰτίαν μαθεῖν θέλων, ἐπεὶ οὐδὲν ὡς ἔτυχεν ἡ σοφία σου ποιεῖ. κἂν μακροθυμῇς, κἂν ὑπερτιθῇ τὴν τιμωρίαν, κἂν μὴ καταβάλλῃς τοὺς ἐπιτιθεμένους μοι ἀδίκως, εἰπέ μοι τὴν αἰτίαν· οὕτω γάρ τις γνοὺς τὴν αἰτίαν σοφὸς ἔτι μᾶλλον μακροθυμήσῃ, ἔτι μᾶλλον ἐνέγκῃ. ὁ θεός μου καὶ ὁ κύριός μου, εἰς τὴν δίκην μου. σὺ καὶ θεός μου καὶ κύριός μου, ἐξεγέρθητί μου εἰς τὴν δίκην, δίκασόν με. οὐκ ἐπεύχεται κακὰ παθεῖν τοὺς ἐχθροὺς ἑαυτοῦ· εὐχὴ γὰρ τῷ ἁγίῳ ἐστὶν ἀγαπῶντι τοὺς ἐχθροὺς τὸ μηκέτι ἐχθροὺς ἐκείνους εἶναι, τὸ μηκέτι τοιούτους εἶναι. δοκεῖ δέ πως τοῦ229 το τιμωρίαν σημαίνειν. τιμωρία δέ ἐστιν τῷ φιληδόνῳ τὸ ἐκτὸς τῶν ἡδονῶν γενέσθαι, τῷ ἀκολάστῳ τὸ μακρὰν ἀκολασίας γεινέσθαι. ἀπολέσθαι αὐτοὺς θέλει ᾗ τοιοῦτοί εἰσιν. καὶ τοῦτο δὲ οὐ παντός ἐστιν εἰπεῖν· \"ὁ θεὸς\" οὖν \"καὶ ὁ κύριός μου\"· ἐκεῖνος γὰρ κύριον ἀληθῶς λέγει τὸν σωτῆρα ὁ ποιῶν ἃ λέγει αὐτῷ· λέγει γάρ· \"τί με λέγετε· κύριε, κύριε, καὶ οὐ ποιεῖτε ἃ λέγω\"; καὶ πάλιν·","english":"You know, then, that the attention of the judgment will condemn him. It belongs, therefore, to one who speaks with boldness on the ground of purity and of being blameless, the voice \"Give heed to my judgment\": examine what concerns me and what concerns them, and that before you they speak against me in vain, that they hate me without cause. Often \"awake\" signifies an awakening. Often, at any rate, we say, \"Awaken this man to attend to himself,\" and surely it does not signify a bodily posture. But if you wish it also as from sleep, it has been said: \"Awake; why do you sleep, Lord?\" God sleeps when he does not wish to proceed against them at once. He does not say this out of weariness, but wishing to learn the reason, since your wisdom does nothing at random. Even if you are long-suffering, even if you defer the punishment, even if you do not cast down those who unjustly attack me, tell me the reason; for in this way one who has learned the reason, being wise, will be long-suffering still more, will endure still more. My God and my Lord, for my judgment. You are both my God and my Lord; awake for my judgment, judge me. He does not pray that his enemies suffer evils; for the prayer of the saint who loves his enemies is that they no longer be enemies, that they no longer be such as they are. But it seems in some way to signify punishment. And punishment is, for the pleasure-lover, to be outside pleasures; for the licentious man, to be far from licentiousness. He wishes them to perish insofar as they are such. And this is not for everyone to say: \"God,\" then, \"and my Lord\"; for that man truly calls the Savior Lord who does what he says to him; for he says: \"Why do you call me 'Lord, Lord,' and do not do what I say?\" And again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":373,"ref":"p373","source":"\"θεὸν ὁμολογοῦσιν εἰδέναι,\n\nτοῖς δὲ ἔργοις ἀρνοῦνται\". οἱ ἅγιοι θεὸν\"3 λέγουσιν τὸν θεὸν οὐ ψιλῇ φωνῇ, ἀλλ' οἰκειωθέντες αὐτῷ καὶ θεράποντες αὐτῷ ὥσπερ ἱερεῖς, θεραπευταὶ τυγχάνοντες. ἀλλὰ καὶ δουλεύουσιν αὐτῷ τὸ θέλημα αὐτοῦ ποιοῦντες· \"οὐ πᾶς\" γὰρ \"ὁ λέγων με κύριε, κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς\". λέγεται θεὸς\"3 ᾗ ποιητής ἐστιν· \"ἐν ἀρχῇ\" γὰρ \"ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν\". οὕτω λέγεται καὶ \"θεὸς πνευμάτων καὶ πάσης σαρκός\", κατὰ τὴν δημιουργίαν. ἄλλως δὲ λέγεται θεὸς\"3 τῶν ἁγίων, κατὰ τὴν λατρείαν. οὕτω γοῦν θεὸς αὐτῶν τῶν πατριαρχῶν εἴρηται. καὶ κατὰ τὴν δημιουργίαν, ὃ σημαινόμενον ἐδήλουν, πάντων θεὸς ἦν, πάντων ὧν πεποίηκεν. καὶ πάλιν κύριός ἐστιν πάντων αὐτὸς τὸ εἶναι αὐτοῖς παρασχὼν καὶ ὑπὸ τὴν πρόνοιαν ἑαυτοῦ διοικῶν αὐτούς. ἑτέρως δὲ κύριός ἐστιν τῶν ποιούντων αὐτοῦ τὸ θέλημα, τῶν πραττόντων ἃ ἐνετείλατο, καὶ ὡς δεσπότης δούλοις. κρῖνόν με, κύριε, κατὰ τὴν δικαιοσύνην σου. κατὰ τὴν σὴν δικαιοσύνην κρῖνόν με. δοκεῖ πάλιν ὑπέραυχον τὸ λεγόμενον καὶ ἀντιδοξοῦν ἑτέραις λέξεσιν. οὐ τῇ διανσίᾳ δὲ ἡ διαφορὰ γίνεται, ἀλλὰ τῇ φωνῇ. \"οὐ δικαιωθήσεται\" φησίν, \"κατενώπιόν σου πᾶς ζῶν\", ἀντὶ τοῦ οὐδεὶς ζῶν\"3. ζῶντα δὲ λέγει τὸν κατὰ ψυχὴν ζῶντα, δικαιότατα οὖν· οὐ κατενώπιον σοῦ δέ. ὡς δὲ πρὸς σὲ τὸ οὐδέν εἰσιν. ὡς εἰ λέγοις σὺ καὶ περὶ λύχνων, ὅτι οὐ φωτίζουσιν κατενώπιον τοῦ ἡλίου. οὐ τοῦτο δὲ δηλοῖ, ὅτι οὐ φωτίζουσιν, ἀλλὰ κατέναντι τοῦ ἡλίου. οὕτως εἴρηται καὶ τὸ ἐν τῷ Ἰὼβ τό·","english":"They profess to know God, but by their works they deny him.\" The saints say \"God\" of God not with a bare voice, but having been made his own and being his servants, just as priests are his attendants. But they also serve him by doing his will; for \"not everyone who says to me, Lord, Lord, will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.\" He is called \"God\" in that he is the Maker; for \"in the beginning God made the heaven and the earth.\" Thus he is also called \"God of spirits and of all flesh,\" with respect to creation. But in another way he is called \"God\" of the saints, with respect to worship. Thus, at any rate, he has been called God of the patriarchs themselves. And with respect to creation, which meaning they were indicating, he was God of all, of all things that he has made. And again he is Lord of all, he who provided being to them and administers them under his own providence. But in another way he is Lord of those who do his will, of those who practice what he commanded, and as a master over slaves. Judge me, O Lord, according to your righteousness. According to your righteousness judge me. What is said again seems exceedingly arrogant and contrary in opinion to other expressions. But the difference is not in the meaning, but in the wording. \"No one living,\" he says, \"will be justified before you,\" in place of \"no one living.\" And he calls \"living\" the one who is alive in soul, most rightly then; but not before you. But as toward you they are nothing. As if you were to say also concerning lamps, that they do not give light before the sun. But this does not show that they do not give light, but rather over against the sun. Thus also what is said in Job:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":374,"ref":"p374","source":"\"ἄστρα δὲ οὐ καθαρὰ ἐνώπιον αὐτοῦ\". τοῦτο οὖν τὸ \"κατὰ τὴν δικαιοσύνην σου\" οὐ καθάπαξ λέγει· οὐ κατὰ τὴν σὴν δικαιοσύνην τὴν ἀνυπέρβλητον, ἀλλὰ κατὰ τὴν σὴν δικαιοσύνην, ἐν ᾗ κρίνεις τὰ ἀνθρώπινα. μὴ κατὰ τὴν ἐκείνων ἔχθραν κρίνῃς με, ἀλλὰ κατὰ τὴν σὴν δικαιοσύνην· ἡ γὰρ σὴ δικαιοσύνη μισεῖ τοὺς ἀδίκους. μὴ εἴπαισαν ἐν καρδίαις αὐτῶν Εὖγε εὖγε τῇ ψυχῇ ἡμῶν. κἂν τῷ λόγῳ μὴ εἴπωσιν, μηδὲ ταῖς καρδίαις εἴποιεν τῇ ἡμῶν ψυχ̣ῇ, μὴ εἴπαισαν Εὖγε εὖγε. μηδὲ εἴπαισαν Κατεπίομεν αὐτόν. μὴ εἴπαισαν ὅτι περιγεγόναμεν καὶ ἐνικήσαμεν αὐτόν· πολλάκις γὰρ καὶ τοῦτο ἐσαφηνίσθη, ὅτι κατὰ τὴν γραφὴν ἡ κατάποσις νίκην σημαίνει. αἰσχυνθείησαν καὶ ἐντραπείησαν ἅμα οἱ ἐπιχαίροντες τοῖς κακοῖς μου. φέρει σωτηρίαν τοῖς αἰσχυνομένοις καὶ ἐντρεπομένοις, ἐφ' οἷς πράττουσιν κακῶς· ἐπεὶ γὰρ κακοῖς με περιβαλεῖν βούλονται καὶ ε᾿̣π̣ι̣χαρῆναι ἑωρακότες ὃ σπουδάζουσιν τελειούμενον, αἰσχυνθήτωσαν· αἰσχυνθέντες γὰρ οὐκέτι ἐπικείσονταί μοι, ἐντραπέντες οὐκέτι πράξουσιν ταῦτα τὰ ψόγον φέροντα καὶ κατηγορίαν. ἐπερ· τὰ κακωτικὰ κακὰ λέγει, οὐ τὰς κακίας; –ὅλως γὰρ οὐκ εἶχεν κακίας ὁ λέγων ὅτι· \"κρῖνόν με, κύριε, κατὰ τὴν δικαιοσύνην σου\", ὁ λέγων· \"οἱ ἐπιχαίροντές μοι ἀδίκως\". ἐνδυσάσθωσαν αἰσχύνην καὶ ἐντροπὴν οἱ μεγαλορημονοῦντες ἐπ' ἐμέ. οἱ μεγάλα κατ' ἐμοῦ λέγοντες ὑπερηφάνως καὶ ἐπιχαίροντες, αἰσχυνθείησαν καὶ ἐντραπείησαν, καταγνῶσιν ἑαυτῶν. πρὸς καλοῦ δὲ αὐτοῖς γίνεται τοῦτο, κἀγὼ δὲ οὐκέτι ἔχω αὐτοὺς οὕτως ἐπικειμένους. προηγουμένως ὑπὲρ ἐκείνων εὔχεται, δευτέρως δὲ καὶ περὶ ἑαυτοῦ. ἐπερ· τὸ ἐνδύσασθαι\"3;","english":"Even the stars are not clean before him.\" So this phrase \"according to your righteousness\" he does not say absolutely—not according to your unsurpassable righteousness, but according to your righteousness by which you judge human affairs. Do not judge me according to their enmity, but according to your righteousness; for your righteousness hates the unjust. Let them not say in their hearts, \"Well done, well done, to our soul.\" Even if they do not say it with the tongue, let them not say it in their hearts to our soul; let them not say, \"Well done, well done.\" Nor let them say, \"We have swallowed him up.\" Let them not say that we have prevailed and conquered him; for this too has often been made clear, that in Scripture swallowing signifies victory. Let those be ashamed and confounded together who rejoice at my evils. He brings salvation to those who are ashamed and confounded at the evil things they do; for since they wish to surround me with evils and to rejoice, having seen what they eagerly pursue being accomplished, let them be ashamed; for once ashamed they will no longer press upon me, and once confounded they will no longer do these things that bring reproach and accusation. Question: Does he mean the evils that inflict harm, not the vices? —For altogether the one who says, \"Judge me, O Lord, according to your righteousness,\" the one who says, \"those who rejoice at me unjustly,\" did not have vices. Let those who speak great things against me clothe themselves in shame and confusion. Those who speak great things against me arrogantly and rejoice—let them be ashamed and confounded, let them condemn themselves. And this becomes for their good, and I no longer have them pressing upon me in that way. Primarily he prays on their behalf, and secondarily also concerning himself. Question: The \"to clothe themselves\"?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":375,"ref":"p375","source":"–ὡς λέγομεν ἐνδεδύσθαι τινὰ ἀρετήν, τινὰ κακίαν ἐνδεδύσθαι, τινὰ \"σωτηρίου ἱμάτιον\"· \"ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ κυρίῳ· ἐνέδυσέν με γὰρ ἱμάτιον σωτηρίου καὶ χιθῶνα εὐφροσύνης\". ἡ ποιότης ὥςπερ ἔνδυμα γίνεται τοῦ ποιοῦ. ἀγαλλιάσαιντο καὶ εὐφρανθείησαν οἱ θέλοντες τὴν δικαιοσύνην μου. ὅταν οἱ μεγαλορημονοῦντες\"3 λέγωνται· ἐντροπὴν καὶ αἰσχύνην ἐνδύσονται\"3, \"οἱ θέλοντες τὴν δικαιοσύνην καὶ τὴν εἰρήνην μου\" ἀγαλλιῶνται καὶ εὐφραίνονται. αἰσχυνθέντων καὶ ἐντραπέντων τῶν ἐχθρῶν οἱ φίλοι ἀγαλλιῶνται καὶ εὐφραίνονται. οὗτοι δέ εἰσιν οἱ θέλοντες τὴν σωτηρίαν μου, τὴν ἀρετήν, τὴν δικαιοσύνην μου. καὶ εἰπάτωσαν διὰ παντός Μεγαλυνθήτω ὁ\n\nκύριος. τότε διὰ παντὸς μεγαλύνουσιν τὸν κύριον, ὅταν ἐγὼ διὰ παντὸς ἐν τῇ δικαιοσύνῃ ὦ, ἐν τῷ μὴ ὑποπεσεῖν μείνω τοῖς κακοῖς. οἱ θέλοντες τὴν εἰρήνην τοῦ δούλου αὐτοῦ. ἐμοῦ τοῦ δούλου αὐτοῦ. \"εἰπάτωσαν διὰ παντός Μεγαλυνθείη ὁ κύριος\", ὁρῶντές με εἰρηνεύοντα, ὁρῶντές με μὴ ὑποπεσόντα ταραχῇ ἢ συνχύσει ἢ στάσει ἢ μάχῃ. ἐλέγομεν πολλ̣α´̣κις, ὅτι ἐνίοτε διὰ τῶν καθέκαστα τὸ καθόλου δείκνυται, καὶ ἐχρώμεθα τότε μαρτυρίῳ τούτῳ λέγοντες· \"τίς ἀναβήσεται εἰς τὸ ὄρος τοῦ κυρίου καὶ τίς στήσεται ἐν τόπῳ ἁγίῳ αὐτοῦ; ἀθῷος χερσίν\". εἶτα λέγει· \"οὗτος λήμψεται εὐλογίαν παρὰ κυρίου\". οὔ τινα ῥητὸν λέγει, ἀλλ' εἴ τίς ἐστιν τοιοῦτος, εἴ τις ἀνέβη εἰς τὸ ὄρος καὶ ἔστη ἐπ' ὄρους κυρίου καὶ ἀθῷος χερσίν, πᾶς, εἴ τίς ἐστιν τοιοῦτος, \"εὐλογίαν λήμψεται παρὰ κυρίου\". ὁμοίως ἐν ὀγδόῳ καὶ δεκάτῳ ψαλμῷ λέγεται· \"ὁ νόμος κυρίου ἄμεμπτος, ἐπιστρέφων ψυχάς·","english":"–As we say that someone has put on a virtue, someone has put on a vice, someone a \"garment of salvation\": \"Let my soul rejoice in the Lord, for he has clothed me with a garment of salvation and a tunic of gladness.\" The quality, as it were, becomes a garment of the qualified person. Let those who will my righteousness rejoice and be glad. When those who speak great things are told, \"They shall be clothed in shame and confusion,\" those who will my righteousness and my peace rejoice and are glad. When the enemies are put to shame and confounded, the friends rejoice and are glad. And these are those who will my salvation, my virtue, my righteousness. And let them say continually, \"Let the Lord be magnified.\" Then they magnify the Lord continually, when I am continually in righteousness, when I do not remain subject to evils. Those who will the peace of his servant—of me, his servant. \"Let them say continually, Let the Lord be magnified,\" seeing me at peace, seeing me not fallen into turmoil or confusion or faction or strife. We said many times that sometimes the universal is shown through particular instances, and we used this testimony then, saying: \"Who shall ascend the mountain of the Lord, and who shall stand in his holy place? He who is innocent in hands.\" Then it says: \"This one shall receive a blessing from the Lord.\" It does not name a specific person, but if anyone is such, if anyone has ascended the mountain and stood on the mountain of the Lord and is innocent in hands—everyone, if anyone is such, \"shall receive a blessing from the Lord.\" Likewise in the eighteenth psalm it is said: \"The law of the Lord is blameless, converting souls.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":376,"ref":"p376","source":"ἡ μαρτυρία κυρίου πιστή\". καὶ πολλὰ εἰρηκὼς λέγει· \"καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά\". οὐχ ἑαυτὸν μόνον λέγει, ἀλλ' εἴ τίς ἐστιν τοιοῦτος δοῦλος τοῦ θεοῦ. ἐλαττωτικὸς οὖν ὢν ἑαυτοῦ ὅταν κατορθώματα λέγῃ, τοῖς δούλοις τοῦ θεοῦ\"3 λέγει, ὅταν δὲ παραπτώματα, ἑαυτῷ\"3. λέγονταί τινες τῶν πλησιαζόντων θεῷ υἱοὶ θεοῦ, οἱ ὑποβεβηκότες δὲ τούτους οἱ δοῦλοι· ἐκ δούλων γὰρ γίνονται φίλοι καὶ υἱοί. οἱ μείζονες οὖν εἰσιν \"οἱ θέλοντες\", οἱ ὡσανεὶ υἱοί, οἱ \"τέλειοι ὡς ὁ πατὴρ\" αὐτῶν \"ὁ οὐράνιος τέλειος\"· θέλουσιν εἶναι τὴν εἰρήνην καὶ τῶν ὑποδεεστέρων. ἢ οὕτως, ὅτι πάντες τὴν ἑκάστου δούλου εἰρήνην θέλουσιν. καὶ ἡ γλῶσσά μου μελετήσει τὴν δικαιοσύνην σου, ὅλην τὴν ἡμέραν τὸν ἔπαινόν σου. μελετήσει εὐχαριστητικῶς. ὅταν ὑπαρχθῇ, ἃ ᾐτησάμην, τὴν δικαιοσύνην σου μελετᾷ ἡ γλῶσσά μου. τα̣ύτην ἀεὶ διηγοῦμαι, ἐν ὕμνοις αὐτὴν προφέρω, ἐν διηγηματικοῖς λόγοις αὐτὴν ὀνομάζω. ἡμέραν\"3 ὧδε λέγει πάντα τὸν χρόνον τῆς ζωῆς τῆς ἀνθρωπίνης, ὡς καὶ ἐν ἄλλοις λέγει· \"ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν\", τουτέστιν διὰ β̣ι´̣ου. ἔπαινον δὲ τοῦ θεοῦ οὐ κυρίως λέγει· μᾶλλον γὰρ ὕμνος καὶ αἶνος ἐπὶ θεοῦ λέγεται, ἐπὶ δὲ ἀνθρώπων ἔπαινος. ῥηθείη ἂν ὁ ὀρθῶς γινόμενος αἶνος τοῦ θεοῦ καὶ ἔπαινος αὐτοῦ. δύναται δὲ ἔπαινος τοῦ θεοῦ\"3, ὃν αὐτὸς δίδωσιν· αὐτὸς γὰρ ἐπαινεῖ τοὺς ἀξίους τούτου. λέγει· \"καὶ τότε ὁ ἔπαινος ἑκάστῳ γενήσεται ἀπὸ τοῦ θεοῦ\". 230 1–2 εἰς τὸ τέλος· τῷ δούλῳ κυρίου τῷ Δαυίδ. φησὶν ὁ παράνομος τοῦ ἁμαρτάνειν ἐν ἑαυτῷ.","english":"The testimony of the Lord is faithful.\" And having said many things, he says: \"For indeed your servant keeps them.\" He does not speak of himself alone, but of anyone who is such a servant of God. Being self-deprecating, then, when he speaks of successes, he speaks of them as belonging to the servants of God, but when he speaks of transgressions, as belonging to himself. Some of those who draw near to God are called sons of God, and those who rank below these are the servants; for from servants they become friends and sons. The greater ones, then, are \"those who will,\" those who are as it were sons, those who are \"perfect as their Father in heaven is perfect\"; they will the peace also of those who are inferior. Or it is thus, that all will the peace of each servant. And my tongue shall meditate on your righteousness, all the day long on your praise. It shall meditate in thanksgiving. When what I asked for has been granted, my tongue meditates on your righteousness. This I always declare, I bring it forth in hymns, I name it in narrative discourses. He here calls \"day\" the whole time of human life, as he also says elsewhere: \"For your sake we are put to death all the day long,\" that is, throughout life. And he does not speak of the praise of God in the strict sense; for rather \"hymn\" and \"praise\" are said of God, but \"commendation\" of men. The praise of God that is rightly rendered, and his commendation, might be spoken of. But the praise of God can also be that which he himself gives; for he himself praises those worthy of it. He says: \"And then commendation shall come to each one from God.\" To the end; to the servant of the Lord, David. The lawless man says within himself that he is to sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":377,"ref":"p377","source":"περὶ τέλους πολλάκις ἐλέχθη, ὅτι ἐκεῖνο τέλος ἐστίν, οὗ τὰ ἄλλα πάντα χάριν γίνεται, αὐτὸ δὲ οὐδενὸς ἕνεκα, ὃ καλεῖται ἔσχατον ὀρεκτόν. ὀρεγόμεθά τινων ἄλλου ἕνεκα. οὐδὲν ἐκείνων τέλος ἐστίν, ποιητικὰ δὲ τοῦ τέλους. τέλος δέ ἐστιν, ὃ οὐκ ἄλλου χάριν γίνεται, ἀλλ' αὐτοῦ πάντα τὰ ἄλλα. βούλεταί τις γραμματικὴν μαθεῖν· ἐκμανθάνει, μελετᾷ, ἀκούει διδασκάλου, καὶ οὐδὲν τούτων τέλος ἐστίν. αὐτὴ δὲ ἡ ἀνάλημψις τῆς ἐπιστήμης τῆς τελείας τὸ τέλος ἐστίν. ἐστὶν οὖν ἔσχατον ὀρεκτὸν ἡ τελεία ἀρετή, μεθ' ἣν οὐκ ἔστιν ἕτερόν τι τελεστικὸν ζητῆσαι. νόμοις χρώμεθα τῆς ἀρετῆς ἕνεκα· ἡ τῶν νόμων δόσις οὔκ ἐστιν τέλος. παραινέσεσιν πειθόμεθα, διδασκαλίαις τοῦ ἠθικὴν παίδευσιν προσάγοντος· πάντα δὲ ταῦτα ἄλλου χάριν γίνεται. αὐτὴ δὲ ἡ τελεία ἀρετὴ ἡ ἀνυπέρβλητος ἡ μετὰ πᾶσαν προκοπὴν συνισταμένην τέλος ἐστίν. τοῦτο τὸ τέλος μεταδιώκει πᾶς ὁ τοῦ θεοῦ δοῦλος. δ̣ιὰ τοῦτο· \"τῷ δούλῳ κυρίου τῷ Δαυίδ\". ἐὰν λέγῃ \"τῷ δούλῳ\", οὐ μόνου τούτου τοῦ Δαυὶδ τοῦ υἱοῦ τοῦ Ἰεσσαὶ τὸ τέλος ἐστὶν τοῦτο, ἀλλὰ παντὸς τοῦ δουλεύσαντος θεῷ. ἐὰν γοῦν ἐπαινῶμέν τινα ἐπὶ γραμματικῇ καὶ λέγωμεν, ὅτι ἱκανός ἐστιν καὶ γράψαι ὡς δεῖ καὶ ἀναγνῶναι ὡς προσῆκεν καὶ ἐξηγήσασθαι ὡς ἔχει ἁρμονίας, οὐ περὶ ἐκείνου μόνου λέγομεν, ἀλλὰ περὶ παντὸς γραμματικοῦ. ὅμως δὲ τὴν δουλείαν αὐτοῦ θεασώμεθα, ἵν' οὕτω καὶ τοὺς ἄλλους τοὺς ὁμοδούλους ἴδωμεν.","english":"Concerning the end it has often been said that that is an end for the sake of which all other things come to be, but which itself is for the sake of nothing, which is called the final object of desire. We desire some things for the sake of another. None of those is an end, but they are productive of the end. An end is that which comes to be not for the sake of another, but for its own sake, and all other things for it. Someone wishes to learn grammar; he learns it thoroughly, he practices, he listens to a teacher, and none of these is an end. But the actual acquisition of perfect knowledge is the end. Therefore the final object of desire is perfect virtue, after which it is not possible to seek anything else that brings perfection. We use laws for the sake of virtue; the giving of laws is not an end. We obey exhortations, teachings of one who brings moral instruction; and all these things come to be for the sake of another. But perfect virtue itself, the unsurpassable, the one established after all progress, is the end. This end every servant of God pursues. For this reason: \"to the servant of the Lord, to David.\" If he says \"to the servant,\" this end is not of this David alone, the son of Jesse, but of every one who has served God. If, then, we praise someone for grammar and say that he is competent both to write as one ought and to read as is fitting and to explain how it has harmony, we do not speak about that one alone, but about every grammarian. Nevertheless let us behold his servitude, so that in this way we may also see the others, his fellow servants.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":378,"ref":"p378","source":"\"εὗρον\", φησίν, \"Δαυὶδ τὸν τοῦ Ἰεσσαί, ἄνδρα κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματά μου\". θελήματα τοῦ θεοῦ αἱ κατ' εἶδός εἰσιν ἀρεταί. ἡ δὲ γενικὴ ἓν θέλημα λέγεται· λέγει γὰρ ὅτι· \"οὐ πᾶς ὁ λέγων με κύριε κύριε, εἰσελεύσεται, ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου\". ὧδε τὴν γενικὴν ἀρετὴν ἑνικῶς θέλημα ὠνόμασεν. ποιεῖ δὲ τὰς κατ' εἶδος ἀρετὰς κατὰ πάντα τὰ θελήματα τοῦ θεοῦ ποιῶν, εἴ τις ποιητής ἐστιν τῶν θεοῦ θελημάτων, εἴ τις τὰς ἐντολὰς αὐτοῦ εἰς ἔργα μεταβάλλει, εἴ τις τὰ φρονητέα ἀποβάλλει, εἰ ἡ ἀλήθεια τοῦ θεοῦ δέδεικται. οὗτός ἐστιν δοῦλος θεοῦ. καὶ ὅρα γε, βασιλεὺς ἦν ὁ ταῦτα λέγων καὶ προέκρινεν τὴν θεοῦ δουλείαν τῆς βασιλείας· μεγάλη γὰρ εὐγένειά ἐστιν τὸ εἶναι θεοῦ δοῦλον. αὐτίκα γοῦν πολλάκις εἴρηται, ὅτι τάττουσιν ἑαυτοὺς ἐν ταῖς προγραφαῖς οὕτως οἱ ἅγιοι· \"̓Ιάκωβος κυρίου τοῦ θεοῦ Ἰησοῦ Χριστοῦ δοῦλος\", καί· \"Παῦλος δοῦλος Χριστοῦ\", καὶ Ἰωνᾶς ἐρωτώμενος· \"ἐκ ποίας χώρας καὶ ποίου λαου῀̣\", εἶτα λέγει· \"ἐγὼ δοῦλος θεοῦ εἰμι\". καὶ ὥσπερ οἱ διὰ ἀξίωμα προταττόμενοι τῶν συνταγμάτων ἑαυτῶν τὴν ἀξίαν καὶ τὸ ἀξίωμα, οὗτοι οἱ ἅγιοι ὥσπερ μεγίστην εὐγένειαν καὶ ὑπερβάλλουσαν εὔκλειαν καὶ ἀξίωμα μέγα τὴν θεοῦ δουλείαν ὁμολογοῦσιν. ὁ θεοῦ δοῦλος εἰδὼς τὸ τοῦ θεοῦ θέλημα οἶδεν καὶ τὰ ἐναντιούμενα τῷ θελήματι τοῦ θεοῦ. ἐναντιοῦται δὲ τῷ θελήματι τοῦ θεοῦ ἀσέβεια, παρανομία, πᾶν εἶδος κακίας. ἐγνωκὼς οὖν ὁ δοῦλος τοῦ κυρίου τὸ τέλος, τὴν ἐπὶ πᾶσιν ἀρετήν, ἔγνω καὶ τὴν παρανομίαν· τῶν γὰρ ἐναντίων ἡ αὐτή ἐστιν ἐπιστήμη.","english":"I have found,\" he says, \"David the son of Jesse, a man after my heart, who will do all my will.\" The wills of God are the virtues in their specific forms. But the generic virtue is called one will; for he says, \"Not everyone who says to me, Lord, Lord, will enter in, but the one who does the will of my Father.\" Here he has named the generic virtue in the singular as \"will.\" And he does the virtues in their specific forms when he does all the wills of God—if anyone is a doer of God's wills, if anyone converts his commandments into works, if anyone casts off the things that ought to be cast off, if the truth of God has been demonstrated. This is a servant of God. And observe that the one saying these things was a king, and he preferred servitude to God over kingship; for it is great nobility to be a servant of God. Indeed, at once and often it has been said that the saints place themselves in their superscriptions thus: \"James, servant of the Lord God Jesus Christ,\" and \"Paul, servant of Christ,\" and Jonah, when asked, \"From what country and from what people?\" then says, \"I am a servant of God.\" And just as those who are placed first by rank in their own documents [set forth] their worth and rank, so these saints confess servitude to God as the greatest nobility and surpassing renown and great rank. The servant of God, knowing the will of God, also knows the things opposed to the will of God. And opposed to the will of God are impiety, lawlessness, every form of evil. Having therefore known, as a servant of the Lord, the end—the virtue that is over all things—he has also known lawlessness; for the knowledge of contraries is the same.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":379,"ref":"p379","source":"ὁ ἰατρικὴν ἔχων οὐ μόνον τὰ ὑγιεινὰ οἶδεν τῶν βοηθημάτων, ἀλλὰ καὶ τὰ βλαπτικά, ἵνα τοῖς μὲν χρᾶται, τὰ δὲ ἀποστρέφηται. λέγει οὖν ὁ δοῦλος τοῦ κυρίου ὁ εἰς τὸ τέλος ἀναφερόμενος τὴν ᾠδήν. \"φησὶν ὁ παράνομος τοῦ ἁμαρτάνειν ἐν ἑαυτῷ\". ἀμφίβολός ἐστιν ἡ λέξις. σημαίνει ἓν οὕτως· \"ὁ παράνομος ἐν ἑαυτῷ φησιν τοῦ ἁμαρτάνειν\". \"ἐν ἑαυτῷ φησιν τοῦ ἁμαρτάνειν\". πρῶτον δὲ συνκατατίθεται τῇ παρανομίᾳ καὶ τῇ ἁμαρτίᾳ καὶ οὕτως ἐπὶ τὸ πράττειν αὐτὴν ἔρχεται. ἀδύνατόν ἐστιν μὴ προδιατεθέντα κατὰ ἁμαρτίαν ἁμαρτῆσαι. \"φησὶν\" οὖν \"ὁ παράνομος τοῦ ἁμαρτάνειν ἐν ἑαυτῷ\". \"ἐν ἑαυτῷ φησιν\". οὕτω γὰρ αὐτὸ ἀναγνωστέον, ὡς \"ἐν ἑαυτῷ φησιν ὁ παράνομος τοῦ ἁμαρτάνειν\". δυνατὸν δὲ καὶ τὸ ἕτερον τῆς ἀμφιβολίας οὕτω λαβεῖν· \"ὁ παράνομος ἐν ἑαυτῷ λέγει τοῦ ἁμαρτάνειν\"· οἶδεν γὰρ ὅτι οὐκ ἔχει παρρησίαν ἐπὶ τῷ ἁμαρτάνειν. πᾶς ἁμαρτάνων ὅτε παρακολουθεῖ, κρύπτει τὸ κακόν· οὐδεὶς γοῦν φανεροῖ ἑαυτὸν ὅστις ἐστίν. κἂν πόρνος ᾖν καὶ θέλῃ συνσταθῆναί τισιν, οὐ θέλει ἵνα ὁ συνιστῶν αὐτὸν εἴπῃ αὐτο`̣ν πόρνον. ἔτι οὖν πλέον κατακρίνονται, ὅτι ὃ πράττουσιν, κρύπτειν θέλουσιν. οὐδεὶς δὲ πράττων τὸ καλὸν θέλει ἀγνοεῖσθαι–κἀ´̣ν ποτε τοῦτο ποιῇ ἀτυφίας ἕνεκα–, ἀλλὰ σπουδάζει τοιαῦτα ἔργα ἔχειν φωτιζόμενα ἐπίπροσθεν τῶν ἀνθρώπων, ἵνα δοξασθῇ ὁ πατὴρ ὁ ἐν τοῖς οὐρανοῖς· \"λαμψάτω\" γὰρ \"τὸ φῶς ὑμῶν ἔνπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν πατέρα τὸν ἐν τοῖς οὐρανοῖς\". οὐκ ἔστιν φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτοῦ. οὐδεὶς πρὸ ὀφθαλμῶν ἔχων τὸν θεῖον φόβον ἁμαρτάνει·","english":"The one who has the art of medicine knows not only the healthful remedies but also the harmful ones, so that he may use the former and turn away from the latter. So the servant of the Lord, who is referred to the end in the song, says: \"The lawless one says in himself to sin.\" The expression is ambiguous. It means one thing thus: \"The lawless one says in himself to sin.\" \"In himself he says to sin.\" But first he consents to lawlessness and to sin, and so comes to the doing of it. It is impossible for one not previously disposed toward sin to sin. So \"the lawless one says in himself to sin.\" \"In himself he says.\" For it must be read thus, as \"the lawless one says in himself to sin.\" But it is possible to take the other side of the ambiguity thus: \"The lawless one says in himself to sin\"; for he knows that he has no boldness in sinning. Everyone who sins, when he is aware of it, hides the evil; at any rate, no one makes himself known for what he is. Even if he is a fornicator and wishes to be commended to certain people, he does not want the one commending him to call him a fornicator. Therefore they are all the more condemned, because what they do they wish to hide. But no one who does what is good wishes to be unknown—even if he sometimes does this for the sake of freedom from vanity—but he strives to have such works illuminated before men, so that the Father in the heavens may be glorified; for \"let your light shine before men, that they may see your good works and glorify your Father in the heavens.\" There is no fear of God before his eyes. No one who has the divine fear before his eyes sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":380,"ref":"p380","source":"ὁ γὰρ θεῖος φόβος ἀναιρετικός ἐστιν τῆς ἁμαρτίας. καταφρονούντων ἐστὶν τὸ ἁμαρτάνειν, ἔξω γενομένων τοῦ θείου φόβου. οὕτω γοῦν καὶ ἡ θεία τῶν παροιμιῶν γραφὴ εἰσάγει τὴν σοφίαν λέγουσαν· \"φόβος κυρίου μισεῖ ἀδικίαν, ὕβριν τε καὶ ὑπερηφανίαν καὶ ὁδοὺς πονηρῶν\". εἰ ὁ φόβος τοῦ θεοῦ ταῦτα μισεῖ, οὐδεὶς ἔχων αὐτὸν ἀδικεῖ· \"φόβος\" γὰρ \"κυρίου μισεῖ ἀδικίαν\". οὔκ ἐστιν ὑβριστής, οὔκ ἐστιν λοίδορος, οὔκ ἐστιν αὐθάδης. τὸ δὲ τῆς ὕβρεως ὄνομα ὁτὲ μὲν τὴν λοιδορίαν σημαίνει, ὁτὲ δὲ τὴν ὑψαυχενίαν καὶ ἀλαζονείαν. \"καὶ τὰς ὁδοὺς τῶν πονηρῶν μισεῖ ὁ τοῦ θεοῦ φόβος\". \"ὁδοὶ\" δὲ \"τῶν πονηρῶν\" εἰσιν τὰ ἀσεβῆ φρονήματα, αἱ πράξεις αἱ παράνομοι. ἐπεὶ τοίνυν οὐκ ἔχει τὸν φόβον τοῦ θεοῦ ἀπέναντι τῶν ὀφθαλμῶν, διὰ τοῦτο ἐν ἑαυτῷ λέγει τοῦ\n\nἁμαρτάνειν. \"τῷ δὲ φόβῳ κυρίου ἐκκλίνει πᾶς ἀπὸ κακοῦ\". ὅτι ἐδόλωσεν ἐνώπιον αὐτοῦ τοῦ εὑρεῖν τὴν ἀνομίαν αὐ τοῦ καὶ μισῆσαι. ἐνώπιον ἑαυτοῦ ἐδόλωσεν. κρύπτει τὸ κακὸν διὰ δόλου εἰδὼς ὅτι, ἐὰν μὴ κρύφῃ τὴν παρανομίαν δόλῳ, εὑρεθεῖσα μῖσος ἐνεργάζεται τῷ εὑρηκότι καὶ ἐγνωκότι αὐτήν. ἵν' οὖν μὴ μισηθῇ διὰ τὴν παρανομίαν, κρύπτει αὐτὴν δόλῳ̣· ὁ γὰρ εὑρὼν αὐτὴν μισεῖ. οἶδας ὅτι καὶ ἐπισκιάζουσιν πολλάκις τοῖς κακοῖς ἔργοις πιθανότητας, ἵνα λανθάνωσιν. οἷον οἱ ψευδοπροφῆται \"λύκοι ἅρπαγες\" κατὰ τὴν γνώμην ὄντες ἐπιφέρονται δορὰν προβάτου, ἵνα πρόβατα νομισθῶσιν. ἐξ οὗ δὲ θέλουσιν πρόβατα γνωσθῆναι, φανερόν, ὅτι μισοῦσιν τὸν λύκειον τρόπον· ἀλλὰ κρύπτουσιν αὐτόν· ἐὰν γὰρ εὑρεθῇ, μῖσος ἐνεργάζεται. οὐδεὶς δὲ οὕτως ἠλίθιός ἐστιν ὥστε λέγε̣ιν̣·","english":"For divine fear is destructive of sin. Sinning is characteristic of those who despise, who have gone outside of divine fear. Thus, indeed, the divine Scripture of Proverbs also introduces Wisdom saying: \"The fear of the Lord hates injustice, both insolence and arrogance and the ways of the wicked.\" If the fear of God hates these things, no one who has it does injustice; for \"the fear of the Lord hates injustice.\" He is not insolent, he is not abusive, he is not self-willed. Now the word \"insolence\" sometimes signifies abuse, and sometimes haughtiness and boastfulness. \"And the fear of God hates the ways of the wicked.\" And \"the ways of the wicked\" are impious thoughts, lawless deeds. Since, then, he does not have the fear of God before his eyes, for this reason he says within himself\n\nto sin. \"But by the fear of the Lord everyone turns aside from evil.\" Because he dealt deceitfully before him, so as to find his lawlessness and hate it. He dealt deceitfully before himself. He hides evil by deceit, knowing that, if he does not conceal the lawlessness by deceit, once found it produces hatred in the one who finds and knows it. In order, therefore, that he not be hated because of the lawlessness, he hides it by deceit; for the one who finds it hates it. You know that they often also overshadow evil deeds with plausibilities, so that they escape notice. For example, the false prophets, being \"ravenous wolves\" in their disposition, put on a sheep's skin, so that they may be thought to be sheep. But from the fact that they wish to be known as sheep, it is evident that they hate the wolfish manner; but they hide it; for if it were found, it produces hatred. And no one is so foolish as to say","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":381,"ref":"p381","source":"\"φιλῶ τὴν ἀνομίαν καὶ μισῶ τὴν εὐσέβειαν\"–ἐχόμενος γὰρ αὐτῆς καὶ ἡδόμενος ἐνεργεῖν αὐτὴν οὐ θέλει αὐτὴν μισῆσαι–· ἐὰν γὰρ φανερωθῇ, δείκνυται ὅτι καὶ κόλασιν ἐπιφέρει. τὰ ῥήματα τοῦ στόματος αὐτοῦ ἀνομία καὶ δόλος. τὰ ῥήματα ἃ προφέρει, ἄνομα καὶ δόλιά ἐστιν. εἰ δὲ ἠθικῶς ἁμαρτάνει ἀκολασταίνων, ὀργιζόμενος, ἀδικῶν, ἀνομίαν ἐ´̣χ̣ει τὰ ῥήματα. εἰ δὲ ψευδοδοξεῖ, δόλον αὐτὰ ἔχει· δολιοῖ γάρ, ἵνα μὴ φανῇ τὸ ἀσεβὲς τῶν ῥημάτων αὐτοῦ καὶ καταπατηθ̣ῇ αὐτὰ καὶ ἀποστραφῇ τις αὐτά. ἐπερ· οὐκ εἶπεν τὴν \"παρανομίαν\"; –ἡ παρανομία καὶ ἀνομία ἐστίν, οὐ πάντως δὲ ἡ ἀνομία καὶ παρανομία ἐστίν. εἰ παρὰ τὸν νόμον γίνεται, ἔξω τούτου γίνεται ὁ ἐνεργῶν αὐτήν, ἀνομία ἐστίν. εἰ δὲ λαβὼν τὸν νόμον παρανομεῖ, παρὰ τὸν νόμον πράττει, παρανομία ἐστίν. ἡ παρανομία οὖν καὶ ἀνομία ἐστίν, οὐ πάντως δὲ ἡ ἀνομία καὶ παρανομία ἐστιν. ἐκ τῆς ἕξεως κρίνεται ὁ παρὰ τὸν νόμον ποιῶν καὶ μαχόμενα τῷ νόμῳ πράττων, ὅσον ἧκεν εἰς τὰς πράξεις. ἐὰν μέντοι τὴν διάθεσιν τοῦ ἐνεργοῦντος ἴδωμεν, καὶ ὁ μὲν νόμον εἰληφὼς μὴ πράττῃ κατ' αὐτόν, παρανομεῖ. ἐὰν δὲ πάλιν νόμου πεῖραν–γραπτοῦ λέγω–, ἀνομεῖ μόνον. \"ὅσοι\", φησίν, \"ἐν νόμῳ ἥμαρτον\"· οἱ ἐν νόμῳ ἁμαρτάνοντες παράνομοί εἰσιν. \"ἀνόμως ἁμαρτάνουσιν\" οἱ νόμον μὴ ἐσχηκότες. ὅμως τὸ πραττόμενον ἓν καὶ ταὐτόν ἐστιν. ἐκ τῆς προαιρέσεως καὶ διαθέσεως τοῦ ἐνεργοῦντος τὴν διαφορὰν λαμβάνω ὥστε ὁτὲ μὲν ἀνομίαν, ὁτὲ δὲ παρανομίαν καλεῖσθαι. οὐκ ἠβουλήθη συνιέναι τοῦ ἀγαθῦναι.","english":"I love lawlessness and hate piety\" — for he who clings to it and takes pleasure in practicing it does not wish to hate it — for if it is made manifest, it is shown that it also brings punishment. The words of his mouth are lawlessness and deceit. The words he utters are lawless and deceitful. But if he sins ethically, being intemperate, angry, doing injustice, his words have lawlessness. But if he holds false opinions, they have deceit; for he acts deceitfully, so that the impiety of his words may not appear and they may not be trampled down and someone turn away from them. Moreover — did he not say \"transgression of the law\"? — transgression of the law is also lawlessness, but lawlessness is not altogether transgression of the law. If it happens apart from the law, the one who practices it is outside it, and it is lawlessness. But if, having received the law, he transgresses the law, he acts contrary to the law, and it is transgression of the law. Transgression of the law, then, is also lawlessness, but lawlessness is not altogether transgression of the law. By his disposition is judged the one who acts contrary to the law and does things that fight against the law, as far as his actions are concerned. If, however, we look at the disposition of the one who acts, even the one who has received the law but does not act according to it transgresses the law. But if again he has had no experience of the law — I mean the written law — he is only lawless. \"As many,\" he says, \"as sinned in the law\" — those who sin in the law are transgressors of the law. \"They sin lawlessly\" — those who have not had the law. Nevertheless the deed done is one and the same. From the choice and disposition of the one who acts I take the difference, so that sometimes it is called lawlessness, and sometimes transgression of the law. He did not wish to understand so as to do good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":382,"ref":"p382","source":"ἵνα μή τις νομίσῃ, ὅτι φύσις ἐστὶν ἡ διαστέλλουσα δοῦλον θεοῦ ἀπὸ παρανόμου καὶ τὸν σπουδαῖον ἀπὸ τοῦ φαύλου, τῇ προαιρέσει ἀνέθηκεν ἀμφότερα καὶ λέγει, ὅτι ἐπὶ τῆς ἑαυτοῦ βουλήσεως ἢ κακὸς ἢ σπουδαῖός ἐστιν· \"οὐκ ἐβουλήθη\". ἄλλος δὲ βούλεται συνιέναι τοῦ ἀγαθῦναι. ὁ σπουδαῖος βούλεται αὐτὸ τοῦτο ἀγαθὰ πράττειν. πάλιν ὁ μὴ ἐν τούτοις ὢν βουλήσει τῇ ἑαυτοῦ ἔξω τούτων γέγονεν. τὸ αὐτεξούσιον οὖν κατασκευάζει ὁ λόγος καὶ τὸ αὐτόνομον καὶ ἐλεύθερον τῆς προαιρέσεως, ὅτι οὐδεὶς ἐκ κατασκευῆς παράνομός ἐστιν, οὐδεὶς ἀγαθὸς κατ' οὐσίαν ἐστίν· πάντες γὰρ ὁμοούσιοί ἐσμεν οἱ ἄνθρωποι. παρὰ δὲ τὴν ἡμετέραν αἵρεσιν ἢ φυγὴν ἢ φαῦλοι ἢ σπουδαῖοί ἐσμεν. ἀνομίαν ἐλογίσατο ἐπὶ τῆς κοίτης αὐτοῦ. τοῦτο λέγει ὅτι οὐ μόνον, ὅτε πρόεισιν καὶ ἐνεργεῖ, τὰ ἄνομα ἐργάζεται, ἀλλὰ καὶ ἐπὶ τῆς εὐνῆς ῥεριμμένος ἀνομίαν λογίζεται, δέον μιμήσασθαι ἐκεῖνον τὸν ἄνδρα τὸν μακαριζόμενον τὸν ἡμέρας καὶ νυκτὸς μελετῶντα τὸν νόμον τοῦ κυρίου· \"ἀλλ' ἢη ἐν τῷ νόμῳ κυρίου τὸ θέλημα αὐτοῦ, καὶ ἐν τῷ νόμῳ αὐτοῦ μελετήσει ἡμέρας καὶ νυκτός\". ὁ ἡμέρας̣ καὶ νυκτὸς μελετῶν τὸν νόμον κυρίου οὐ λογίζεται ἀνομίαν ἐπὶ τῆς κοίτης αὐτοῦ ἀλλὰ τὸν νόμον. εἴρηται υ῾̣πὸ τοῦ ἱεροφάντου Μωσέως ἐκ προσώπου τοῦ θεοῦ· \"καὶ ἔσται πάντα τὰ ῥήματα ταῦτα, ὅσα ἐγὼ ἐντέλλομαί σοι σήμερον, ἐν τῇ καρδίᾳ σου καὶ ἐν τῇ ψυχῇ σου\". εἶτα· \"πορευόμενος ἐν ὁδῷ, κοιταζόμενος, διανιστάμενος\". εἰ λαλεῖ τὰ τοῦ θεοῦ ῥήματα καὶ κοιταζόμενος, οὐ λογίζεται ἀνομίαν ἐπὶ τῆς κοίτης αὐτοῦ. δυνατὸν καὶ τὸ σῶμα κοίτην εἰπεῖν τῆς","english":"So that no one might think that it is nature that separates a servant of God from a lawless man, and the earnest man from the base, he has referred both to free choice and says that it is by his own will that a man is either wicked or earnest: \"he did not wish.\" But another wishes to understand so as to do good. The earnest man wishes this very thing, to do good. Again, the man who is not among these has, by his own will, come to be outside them. The word therefore establishes the self-determination and the autonomy and freedom of choice, since no one is lawless by constitution, no one is good by essence; for we human beings are all of the same essence. But it is by our own choice or avoidance that we are either base or earnest. He reckoned lawlessness upon his bed. This means that not only when he goes out and acts does he work lawless deeds, but even when he has been cast upon his bed he reckons lawlessness, when he ought to imitate that man who is called blessed, who meditates on the law of the Lord day and night: \"But his will is in the law of the Lord, and on his law he will meditate day and night.\" He who meditates on the law of the Lord day and night does not reckon lawlessness upon his bed but the law. It was spoken by the hierophant Moses in the person of God: \"And all these words, as many as I command you today, shall be in your heart and in your soul.\" Then: \"walking in the way, lying down, rising up.\" If he speaks the words of God even when lying down, he does not reckon lawlessness upon his bed. It is possible also to call the body the bed of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":383,"ref":"p383","source":"ψυχῆς. κἂν ἐν σώματι ᾖν ἡ ψυχή, ἀλλὰ μελετᾷ ἤδη ἐκτὸς αὐτοῦ γενέσθαι, ὑπωπιάζουσα τὸ σῶμα καὶ δουλαγωγοῦσα. οὕτω γοῦν περὶ τῶν οὕτως γνώμης ἐχόντων λέγεται· \"οὐκ ἐστὲ ἐν σαρκί\". καίτοι εἶχαν σάρκα, ἀλλ' οὐκ ἦσαν ἐν τῷ φρονήματι τῆς σαρκός. καὶ ἔτι \"τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν\". καὶ ἔ τι· \"οἱ δὲ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται\". ἐὰν περὶ ταύτης τῆς σαρκὸς λέγῃ, πάντες οἱ ἅγιοι ἐν αὐτῇ ὄντες ἤρεσαν θεῷ. ἀλλ' ἐν τῷ φρονήματι τὸ φρονεῖν κατὰ σάρκα, τὸ ὅλος ἐκ σαρκὸς ἠρτῆσθαι, λοιπὸν σάρκινος γενέσθαι. τίς δέ ἐστιν ὁ σάρκινος γινόμενος ἢ ὁ πωλῶν ἑαυτὸν τῇ ἁμαρτίᾳ̣; \"ἐγὼ δὲ σάρκινός εἰμι πεπραμένος ὑπὸ τὴν ἁμαρτίαν\". \"ἀνομίαν διελογίσατο ἐπὶ τῆς κοίτης αὐτοῦ\". κατὰ τὴν ἀναγωγήν· ὥσπερ ἐν κοίτῃ τῷ σώματι ἀνομίαν ἐλογίσατο. ἔδει δὲ ἐπὶ τῆς κοίτης ταύτης μένοντα ἀποδύρεσθαι ἑαυτὸν καὶ οἰκτίζεσθαι, ὅτι ἐν τῷ λογίζεσθαί ἐστιν παρανομία, ὥστ' ἀνειπεῖν· \"ἐν δάκρυσίν μου τὴν στρωμνήν μου βρέξω\". μετανοοῦντος ἡ φωνή· ὁ δὲ μετανοῶν οὐ λογίζεται ἀνομίαν. καὶ περὶ ἄλλων εἴρηται ἐν τῷ Μιχαίᾳ τῷ προφήτῃ· \"ἐγένετο λογιζόμενος κακὰ ἐπὶ τῆς κοίτης αὐτοῦ καὶ ἅμα τῇ ἡμέρᾳ συνετέλει αὐτά\". διασκέπτονται ἐν ταῖς νυξὶν πολλάκις περὶ παρανομημάτων καὶ ἅμα τῇ ἡμέρᾳ συντελοῦσιν αὐτά. δέον δέ, εἰ καὶ γέγονέν ποτε ἐπὶ τῆς κοίτης παρανομία, κατανυγῆναι· τοῦτο γὰρ ὁ λόγος προστάττει· \"ὀργίζεσθε καὶ μὴ ἁμαρτάνετε· ἃ λέγετε ἐν ταῖς καρδίαις ὑμῶν, ἐπὶ τῆς κοίτης ὑμῶν κατανύγητε\". ἐὰν γὰρ κατανυγῆτε, οὐκ εὑρίσκει τόπον ὁ διάβολος. παρέστη ὁδῷ πάσῃ οὐκ ἀγαθῇ, κακίᾳ δὲ οὐ προσώχθισεν.","english":"of the soul. Even if the soul is in the body, it already practices being outside it, buffeting the body and bringing it into subjection. Thus, at any rate, it is said of those who have such a disposition: \"You are not in the flesh.\" And yet they had flesh, but they were not in the mindset of the flesh. And further: \"The mindset of the flesh is enmity toward God.\" And again: \"Those who are in the flesh cannot please God.\" If he were speaking about this flesh, all the saints who are in it pleased God. But in the mindset—to think according to the flesh, to be wholly dependent on the flesh—is henceforth to become fleshly. And who is the one who becomes fleshly but the one who sells himself to sin? \"But I am fleshly, sold under sin.\" \"He devised lawlessness upon his bed.\" According to the higher sense: just as upon his bed, that is his body, he devised lawlessness. But one who remains upon this bed ought to lament himself and pity himself, because in the very devising there is transgression, so as to say: \"I will drench my bed with my tears.\" It is the voice of one repenting; and the one who repents does not devise lawlessness. And it is said concerning others in the prophet Micah: \"He became one devising evil upon his bed, and at daybreak he accomplished it.\" They often deliberate at night about acts of lawlessness and at daybreak they accomplish them. But it was necessary, even if transgression ever happened upon the bed, to be pricked with compunction; for the word commands this: \"Be angry and do not sin; what you say in your hearts, be pricked with compunction upon your beds.\" For if you are pricked with compunction, the devil finds no place. He stood in every way that is not good, but he was not provoked to anger by wickedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":384,"ref":"p384","source":"πᾶσαν ἀγαθὴν ὁδὸν ἐξετράπη. ὁδοὶ δέ εἰσιν αἱ ἀρεταί. ἀμέλει γοῦν πρὸς τὸν Ἐλύμαν τὸν μάγον ὁ ἀπόστολος λέγει· \"οὐ παύσῃ διαστρέφων τὰς ὁδοὺς κυρίου τὰς εὐθείας\"; εὐθεῖαι καὶ ἀγαθαί εἰσιν. εὐθεῖαι δὲ λέγονται αἱ ἀρεταὶ τῷ μεσότητες εἶναι· ἐν εὐθείᾳ γὰρ οὐκ ἔνι παρέκκλισις. \"ὁδοὺς τὰς ἐκ δεξιῶν οἶδεν ὁ θεός, διεστραμμέναι δὲ αἱ ἐξ ἀριστερῶν\". εὖ δὲ καὶ τὸ φάναι \"οὐκ ἀγαθῇ\"· οὐ γὰρ εἶπεν \"πονηρᾷ\". οὐ πάντως τὸ οὐκ ἀγαθὸν κακόν ἐστιν. ἀδύνατόν ἐστιν παραστῆναί τινα πάσῃ ὁδῷ κακῇ τῷ ἐναντιότητας εἶναι καὶ περὶ κακίας. οὐ δύναται ὁ δειλὸς καὶ θρασὺς εἶναι οὐδὲ ὁ ἀσεβὴς δεισιδαίμων. οὐκ ἀγαθὰ οὖν εἰσιν ταῦτα. τῇ ἀποφάσει τὰ αὐτά εἰσιν, τῇ δὲ καταφάσει οὐ τὰ αὐτά. \"τῇ κακίᾳ οὐ προσώχθισεν\". κύριε, ἐν τῷ οὐρανῷ τὸ ἔλεός σου, καὶ ἡ ἀλήθειά σου ἕως τῶν νεφελῶν. περὶ τῶν τὴν γῆν οἰκούντων κατὰ τὸ φρόνημα λέγομεν, \"τῶν τὰ ἐπίγεια φρονούντων\", οὓς αἰτιώμενος ὁ θεὸς λόγος ἐν τῷ προφήτῃ Ἰερεμίᾳ λέγει· \"ἐβαθύνατε εἰς τὴν γῆν κάθισιν\", εἰ οἷόν τέ ἐστιν, καὶ κατωτέρω τῆς γῆς θέλετε εἶναι, οὐδὲν ἀνηγμένον διανοούμενοι, οὐκ ἔχοντες \"τὸ πολίτευμα ἐν οὐρανοῖς\", οὐκ ἐκεῖ τὴν καρδίαν ἔχοντες πρὸς τοὺς λέγοντας· \"ἀναλάβωμεν καρδίαν ἡμῶν πρὸς ὑψηλὸν ἐν τῷ οὐρανῷ\". λέγεται οὖν περί τινων πάλιν καὶ τοῦτο· \"αὐτοὶ δὲ εἰς μάτην ἐζήτησαν τὴν ψυχήν μου, εἰσελεύσονται εἰς τὰ κατώτατα τῆς γῆς\". καὶ Μωυσῆς δὲ ἐν ἐπινικίῳ ᾠδῇ τῇ κατὰ Φαραὼθ καὶ τῶν μετ' αὐτοῦ ἔλεγεν· \"ἐξέτεινας τὴν δεξιάν σου, καὶ κατέπιεν αὐτοὺς γῆ\". καίτοι οὐ γῆ αὐτοὺς καταπεπώκει κατὰ τὴν ἱστορίαν ἀλλὰ ὕδωρ. εἴρηται γοῦν·","english":"He turned aside from every good way. And the ways are the virtues. At any rate, the apostle says to Elymas the magician: \"Will you not cease perverting the straight ways of the Lord?\" They are straight and good. And the virtues are called straight because they are means; for in a straight line there is no deviation. \"The Lord knows the ways that are on the right, but those on the left are perverted.\" And well is it to say \"not with a good\" way; for he did not say \"with an evil\" one. What is not good is not in every case evil. It is impossible for anyone to stand in every evil way, since they are opposites and concern vice. The coward cannot also be bold, nor can the impious be superstitious. These things, then, are not good. By denial they are the same, but by affirmation they are not the same. \"He was not angry with wickedness.\" Lord, your mercy is in heaven, and your truth reaches to the clouds. We speak of those who dwell on the earth in their mindset, \"of those who set their minds on earthly things,\" whom the divine Word accuses through the prophet Jeremiah, saying: \"You have gone deep down into the earth to sit\"; if it is possible, you even wish to be lower than the earth, thinking nothing that is raised up, not having \"your citizenship in the heavens,\" not having your heart there, in contrast to those who say: \"Let us lift up our heart to the high place in heaven.\" So this too is said again concerning certain people: \"But they sought my soul in vain; they shall enter into the lowest parts of the earth.\" And Moses too, in the victory song against Pharaoh and those with him, said: \"You stretched out your right hand, and the earth swallowed them.\" And yet, according to the narrative, it was not earth that swallowed them but water. At any rate, it is said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":385,"ref":"p385","source":"\"εὐθὺς ἔδυσαν ὡσεὶ μόλιβος ἐν ὕδατι σφοδρῷ\". κἂν γοῦν ἐκτείνῃ ὁ θεὸς κατὰ τῶν φαύλων τὴν δεξιάν, καταπίνονται ἐκ τῆς γῆς, ὅλοι γήινοι γίνονται, παραδίδονται \"εἰς πάθη ἀτιμίας\", \"ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν\" παραδίδονται, λατρεύειν \"τῇ κτίσει παρὰ τὸν κτίσαντα\". \"ἐν τῷ οὐρανῷ\" οὖν ἐστιν \"τὸ ἔλεος\" αὐτοῦ· \"ποιεῖς\" γὰρ \"ἔλεος εἰς χιλιάδας τοῖς ἀγαπῶσίν σε\". ὥσπερ διά τινος κλίμακος τοῦ ἐλέου εἰς τὸν οὐρανὸν ἀναβαίνει· ἡ φύσις γὰρ τοῦ ἐλέους τοῦ θεοῦ οὔκ ἐστιν τῶν κάτω ἀλλὰ ἄνω ἐστίν. κἄν ποτε οὖν γίνηται ἐν τῇ γῇ, τουτέστιν ἐν τοῖς ἀνθρώποις, ἡ ἀγαθότης τοῦ θεοῦ–εἴρηται γάρ· \"τοῦ ἐλέους κυρίου πλήρης ἡ γῆ\"–, ἀναβιβάζονται οἱ ἐλεώμενοι ὑπ' αὐτοῦ τοῦ ἐλέου εἰς τὸν οὐρανόν.\n\n\"καὶ ἕως τῶν νεφελῶν\", φησίν, \"ἡ ἀλήθειά σου\". οὐ προσεκτέον τοῖς αἴρουσιν τὴν πρόνοιαν ἀπὸ τῆς γῆς καὶ λέγουσιν αὐτὴν περιορίζεσθαι μέχρι τῶν σελήνης ὅρων διὰ τοῦ εἰπεῖν· \"ἡ ἀλήθειά σου ἕως τῶν νεφελῶν\". νεφέλαι εἰσὶν οἱ προφῆται διακονοῦντες ἡμῖν πνευματικὸν ὑετόν, ἀφ' οὗ πνευματικοῦ ὑετοῦ ἀρδεύεται ὁ τοῦ θεοῦ παράδεισος, ὁ σπόρος ὁ πεσὼν εἰς καλὴν γῆν, ὃν ἔβαλεν Ἰησοῦς ὥστε ἑκατονταπλασίονα γενέσθαι καὶ ἑκατὸν καὶ ἑξήκοντα καὶ τριάκοντα. ἕως οὖν τού των τῶν νεφελῶν τῶν διακονουσῶν τὸν πνευματικὸν ὑετόν, περὶ ὧν εἴρηται· \"αἱ νεφέλαι ῥανάτωσαν δικαιοσύνην\", ἡ ἀλήθεια τοῦ θεοῦ ἐστιν. εἴ τίς ἐστιν νεφέλη δυνάμενος πνευματικὸν ὑετὸν καὶ δικαιοσύνην ῥεῖν, ἐκεῖνος ἔχει τη`̣ν θεοῦ ἀλήθειαν. ἡ δικαιοσύνη σου ὡς ὄρη θεοῦ. πολυτρόπως τὰ ὄρη τοῦ θεοῦ ἑρμηνεύεται κατὰ τὴν γραφήν. ὅταν λέγῃ·","english":"They sank straightway like lead in the mighty water.\" If, then, God stretches out his right hand against the wicked, they are swallowed up from the earth, they become wholly earthy, they are handed over \"to dishonorable passions,\" they are handed over \"to the desires of their hearts, to uncleanness,\" to serve \"the creature rather than the Creator.\" \"In heaven,\" then, is \"his mercy\"; for \"you show mercy to thousands of those who love you.\" As by a kind of ladder of mercy one ascends to heaven; for the nature of God's mercy is not of things below but is above. And so whenever the goodness of God comes to be on earth—that is, among men (for it is said, \"The earth is full of the mercy of the Lord\")—those who are shown mercy are led up by that mercy itself into heaven.\n\n\"And,\" he says, \"your truth reaches to the clouds.\" One must not attend to those who remove providence from the earth and say that it is bounded as far as the regions of the moon, because of the words \"your truth reaches to the clouds.\" The clouds are the prophets, who minister to us a spiritual rain, from which spiritual rain the paradise of God is watered, the seed that fell on good ground, which Jesus cast so that it might become a hundredfold and sixty and thirty. Until, then, these clouds that minister the spiritual rain, of which it is said, \"Let the clouds rain down righteousness,\" the truth of God exists. If anyone is a cloud able to flow with spiritual rain and righteousness, that one has the truth of God. Your righteousness is as the mountains of God. The mountains of God are interpreted in many ways according to the Scripture. When it says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":386,"ref":"p386","source":"\"φωτίζεις σὺ θαυμαστῶς ἀπὸ ὀρέων αἰωνίων\", \"ὄρη αἰώνια\" λέγει τοὺς ἁγίους τοὺς σκοποῦντας οὐκέτι τὰ βλεπόμενα πρόςκαιρα ὄντα, ἀλλὰ τὰ μὴ βλεπόμενα τυγχάνοντα αἰώνια. \"ἐγγίσατε ὄρεσιν αἰωνίοις\". τὰ ὄρη ταῦτα τὰ αἰςθητὰ οὔκ εἰσιν αἰώνια. εἰ δὲ παράγει ἡ γῆ καὶ ὁ οὐρανός, ἐκβράσματα καὶ μέρη τῆς γῆς, τὰ ὄρη, σὺν αὐτῇ ἀπέρχονται, παράγουσιν σὺν αὐτῇ, ὥστε οὔκ εἰσιν ἐκεῖνα αἰώνια. ὅ234 σοι δὲ σκοποῦσιν τὰ αἰώνι̣α̣, τὰ μὴ βλεπόμενα, τὰ ὑπέρτερα, τὰ ἀνωτάτω, ἐκεῖνοι ὄρη εἰσὶν δίαρμα πολιτείας ἔχοντες, ὕψος ἔχοντες φρονήματος εὐσεβοῦς. \"ἐνγίσατε\" οὖν \"ὄρεσιν αἰωνίοις\", τῇ διαθέσει ἐνγίσατε, τὸ αὐτὸ ὑψηλὸν φρόνημα ἐκείνοις ἀναλάβετε. \"ἡ δικαιοσύνη\" οὖν \"ἡ σὴ ὡς τὰ ὄρη\" εἰσὶν \"τοῦ θεοῦ\". ἡ δικαιοσύνη ἡ ἐν ἀνθρώποις ὅταν αὐξήσῃ τοὺς ἔχοντας αὐτήν, ὁμοιοῖ αὐτοὺς τοῖς ὄρεσιν τοῦ θεοῦ. δύναται δὲ ὄρη θεοῦ εἰπεῖν κατὰ ἄλλην διάνοιαν τὰ ὑπέρτερα πάντα, εἰς ἃ ἀπέμεινεν τὰ ἐνενήκοντα ἐννέα πρόβατα, ὅτε ἦλθεν ὁ Ἰησοῦς σῶσαι τὸ α᾿̣π̣οσφαλὲν ἀπὸ τῶν ὀρῶν, τὸ καταπεσὸν ἐκεῖθεν καὶ ἐν πλάνῃ καὶ διώξει καὶ θανάτῳ γεγενημένον. \"ἐνγίσατε\" οὖν \"ὄρεσιν αἰωνίοις\", τῇ διαθέσει ἐνγίσατε, τὸ αὐτὸ ὑψηλὸν φρόνημα ἐκείνοις ἀναλάβετε. \"ἡ δικαιοσύνη\" οὖν \"ἡ σὴ ὡς τὰ ὄρη\" ἐστὶν \"τοῦ θεοῦ\". ἡ δικαιοσύνη ἡ ἐν ἀνθρώποις ὅταν αὐξήσῃ τοὺς ἔχοντας αὐτήν, ὁμοιοῖ αὐτοὺς τοῖς ὄρεσιν τοῦ θεοῦ. δυνατὸν δικαιοσύνην τοῦ ἐπιδημήσαντος σωτῆρος κατ' ἄλλον λόγον εἰπεῖν οὓς ἔσωσεν. \"τὸν μὴ γνόντα\" γὰρ \"ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵν' ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ\".","english":"You shine wondrously from the everlasting mountains.\" He calls the saints \"everlasting mountains\"—those who no longer look at the things that are seen, which are temporary, but at the things that are not seen, which are eternal. \"Draw near to the everlasting mountains.\" These mountains that are perceptible are not everlasting. But if the earth and the heaven pass away, the mountains, being outpourings and parts of the earth, depart with it and pass away with it, so that those are not everlasting. But for you who look at the eternal things, the things not seen, the things above, the things on high—those are mountains, having the elevation of a manner of life, having the height of a devout mind. \"Draw near,\" then, \"to the everlasting mountains\"—draw near in disposition; take up for yourselves that same lofty mind as they have. \"Your righteousness,\" then, \"is like the mountains of God.\" Righteousness among humans, whenever it increases those who possess it, makes them like the mountains of God. But one can, in another sense, call the mountains of God all the things above, to which the ninety-nine sheep remained, when Jesus came to save the one that had perished from the mountains—the one that fell from there and came to be in wandering and pursuit and death. \"Draw near,\" then, \"to the everlasting mountains\"—draw near in disposition; take up for yourselves that same lofty mind as they have. \"Your righteousness,\" then, \"is like the mountains of God.\" Righteousness among humans, whenever it increases those who possess it, makes them like the mountains of God. And it is possible, by another account, to call the righteousness of the Savior who came among us those whom he saved. For \"the one who knew no sin he made to be sin for us, so that we might become the righteousness of God in him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":387,"ref":"p387","source":"οἱ γενάμενοι δικαιοσύνη θεοῦ ε᾿̣ν τῷ γεναμένῳ ὑπὲρ ἡμῶν ἁμαρτία ὡς τὰ ὄρη εἰσὶν τοῦ θεοῦ, ὡς οἱ ἄγγελοι, ὡς οἱ ἀρχάγγελοι· ἡνώθησαν γὰρ τῇ ἄνω κτίσει. \"κύριε, ἐν τῷ οὐρανῷ τὸ ἔλεός σου, καὶ ἡ ἀλήθειά σου ἕως τῶν νεφελῶν\". ἑτέρως ὁ θεὸς ἐλεᾷ καὶ ἑτέρως ἄνθρωποι. τὸ ἔλεος γ̣ο̣ῦν τὸ ὑπ' ἀνθρώπων γινόμενον καὶ ἡ εἰς τὸν πλησίον εὐεργεσία ἀνθρωπίνη ἐστίν· ἴσασιν γὰρ ἀνθρωπίνως βοηθεῖν καὶ τρέφειν καὶ τὰ ἄλλα ποιεῖν, καί ἐστίν γε ὁ ἔλεος οὗτος πλησιάζων τῇ γῇ, τουτέστιν τοῖς ἀνθρωπίνοις. ἐλεῶν δὲ θεὸς μετεωρίζει τοὺς μετεωριζομένους ὥστε εἰς οὐρανὸν ἀναφέρειν. \"ἐν τῷ οὐρανῷ\" γοῦν \"τὸ ἔλεός σου\". δύναται δὲ καὶ τοῦτο ὅτι· ἐλεῶν οὐκ ἀνθρωπίνως ἐλεᾷς· εἰ γὰρ καὶ \"δίδως τροφὴν πάσῃ σαρκί\", εἰ καὶ ὑγίειαν τοῖς νοσοῦσιν παρέχεις, ἄλλ' ἐστιν αὕτη ἡ δικαιοσύνη οὐ τοῦ οὐρα νοῦ ἁπτομένη. καὶ ἵνα σαφέστερον φράσω· τὰ ἁπτόμενα δωρεᾷ θεοῦ οὐ μόνον δικαίων, ἀλλὰ καὶ φαύλων, καὶ λογικῶν καὶ ἀλόγων, οὔκ ἐστιν οὐράνια. ἐκεῖνα δὲ μόνα τοῦ οὐρανοῦ εἰσιν καὶ εἰς τὸν οὐρανὸν ξεναγοῦσιν, ἅ ἐστιν ἀγαθὰ ἀληθῶς ουρ ανιοσπουδη. καὶ ἐν ἑτέρῳ ψαλμῷ ἔχεις· \"τοῦ ἐλέους κυρίου πλήρης ἡ γῆ\". ἐλεᾷ τὴν γῆν ἐκεῖνον καταπέμπων τὸν ἔλεον, ὃς ἁρ̣μόζει τοῖς ἐπὶ γῆς. ὃν δὲ \"ποιεῖ εἰς χιλιάδας τοῖς ἀγαπῶσιν\" τὸν ἔλεον, οὐράνιός ἐστιν καὶ εἰς οὐρανὸν ἀναβιβάζει. δυνατὸν δὲ οὐρανὸν ἐνταῦθα εἰπεῖν τὴν λογικὴν οὐσίαν, τὴν νοερὰν ὕπαρξιν· οὕτω γὰρ ἐξειλήφασίν τινες καὶ τό· \"ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν\", τῆς γῆς σημαινούσης τὴν","english":"Those who have become the righteousness of God in him who became sin for our sake are like the mountains of God, like the angels, like the archangels; for they have been united to the creation above. \"Lord, your mercy is in heaven, and your truth reaches to the clouds.\" God shows mercy in one way and human beings in another. The mercy, then, that comes from human beings, and the beneficence toward one's neighbor, is human; for they know how to help, to feed, and to do the other things in a human way, and this mercy is one that draws near to the earth, that is, to human affairs. But God, in showing mercy, lifts up those who are lifted up, so as to bring them up to heaven. \"In heaven,\" then, \"is your mercy.\" This too is possible: that in showing mercy you do not show mercy in a human way; for even if \"you give food to all flesh,\" even if you grant health to the sick, yet this righteousness is not one that touches heaven. And to speak more clearly: the things that are received by the gift of God, not only by the righteous but also by the wicked, both rational and irrational, are not heavenly. But those things alone are of heaven and lead as strangers into heaven, which are truly good, heavenly-minded. And in another psalm you have: \"The earth is full of the mercy of the Lord.\" He shows mercy to the earth by sending down that mercy which is fitting for those on the earth. But the mercy which he \"shows to thousands of those who love\" him is heavenly and leads up to heaven. It is possible here to call \"heaven\" the rational substance, the intelligent existence; for some have thus interpreted also the text \"In the beginning God made the heaven and the earth,\" where the earth signifies the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":388,"ref":"p388","source":"σω̣ματικωτέραν ὕπαρξιν καὶ οὐσίαν, τοῦ δὲ οὐρανοῦ τὴν λογικήν. λέγεται γοῦν καὶ ἐν ἄλλοις· \"ὁ οὐρανὸς τοῦ οὐρανοῦ τῷ κυρίῳ\". καὶ δύναται οὐρανὸς εἶναι οὐχ οὗτος ὁ φαινόμενος οὐκ ὁ ἐν ὄψει ἡμῶν μόνος ἀλλὰ πᾶς. ὁ ἑπτὰ δὲ σχιζόμενος \"οὐρανὸς τοῦν οὐρανοῦ\" ἡ θεικὴ κατάστασις· λέγεται γὰρ ἐν οὐρανῷ ὁ θεὸς εἶναι οὐχ ὅτι ἐν τόπῳ ἐστίν. λέγεται γοῦν ἐν εὐαγγελίῳ· \"οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου\". κατέβη δὲ μόνος Ἰησοῦς ἐκ τοῦ ἀληθῶς οὐρανοῦ, τουτέστιν τῆς καταστάσεως τῆς ἁρμοζούσης θεῷ, τῆς ὡσανεὶ περιωπῆς τοῦ θεοῦ. ἀμέλει γοῦν ὁ διάβολος ἐν οὐρανῷ τυγχάνων ἦν· ἐκεῖ θεν γὰρ ἐξέπεσεν μετὰ τῶν βλασφημησάντων καὶ ἐπαρθέντων. λέγεται γοῦν πρὸς αὐτόν· \"σὺ εἶπας· εἰς τὸν οὐρανὸν ἀναβήσομαι\". ἐν τῷ οὐρανῷ ὤν, πῶς ἐν τῷ οὐρανῷ ἀναβαίνει; ἐν τῷ οὐρανῷ ἦν, ἐν ᾧ καὶ ἄλλαι θεῖαι καὶ μακάριαι οὐσίαι εἰσίν. φαντασίαν δὲ καὶ ἐπιθυμίαν ἔλαβεν τοῦ θεὸς εἶναι. δοκῶν \"ὅμοιος τῷ ὑψίστῳ\" γενήσεσθαι τὴν πρὸς τὸν ὕψιστον ὁμοίωσιν οὐρανὸν ὠνόμασεν. μόνος οὖν ὁ θεὸς ἐν αὐτῷ τῷ λεγομένῳ οὐρανῷ ἐστιν, οὐχ ὅτι τόπος ἐστὶν ἢ σῶμά τι ἢ ποίημα, ἀλλὰ κατάστασις, ὡσανεὶ κατάστασις θεοῦ, περιωπὴ θεοῦ. ὁ ἐπιθυμίαν οὖν λαβὼν τοῦ ἔσεσθαι θεὸς ματαίαν ἔδοξεν, ὅτι οἷός τέ ἐστιν \"ἀναβῆναι ἐπάνω τῶν νεφελῶν καὶ θεῖναι τὸν θρόνον αὐτοῦ ἐπάνω τῶν ἄστρων καὶ γενήσεσθαι ὡς ὁ ὕψιστος\". διὰ τοῦ ὅλως εἰπεῖν· \"ἔσομαι ὅμοιος τῷ ὑψίστῳ\", ἔδει αὐτὸν ἔννοιαν λαβεῖν ὅτι ἡ τοῦ ὑψίστου ὁμοίωσις οὐκ ἐπὶ μέλλοντί ἐστιν.","english":"a more bodily existence and substance, but heaven's is the rational. Indeed, it is said elsewhere too: \"The heaven of heaven belongs to the Lord.\" And heaven can be not only this visible one, not only the one in our sight, but every one. But the heaven of heaven, divided sevenfold, is the divine condition; for God is said to be in heaven, not because he is in a place. Indeed, it is said in the Gospel: \"No one has ascended into heaven except the one who came down from heaven, the Son of Man.\" But Jesus alone came down from the true heaven, that is, from the condition befitting God, from what is, as it were, God's vantage point. Indeed, at any rate, the devil was in heaven; for it was from there that he fell together with those who blasphemed and were lifted up. Indeed, it is said to him: \"You said: I will ascend into heaven.\" While he was in heaven, how does he ascend into heaven? He was in the heaven in which other divine and blessed substances also are. But he received a fantasy and a desire to be God. Supposing that he would become \"like the Most High,\" he named as \"heaven\" the likeness to the Most High. Therefore God alone is in that very thing called heaven, not because it is a place or some body or a creature, but a condition, as it were a condition of God, a vantage point of God. So the one who received a vain desire to be God seemed [to think] that he was able \"to ascend above the clouds and set his throne above the stars and become like the Most High.\" By saying at all, \"I will be like the Most High,\" he ought to have taken the thought that likeness to the Most High is not for one who is yet to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":389,"ref":"p389","source":"ἄπειρον δὲ φέρει τὴν αὐτὴν ὕπαρξιν, ἐξ ἀπείρου καὶ ἐπ' ἄπειρον ὁ αὐτός ἐστιν, ἄναρχος καὶ ἀτελεύτητός ἐστιν. ὁ δὲ λέγων \"ἔσομαι\" ἔδειξεν ὅτι τέως οὐκ ἐ´̣σ̣τ̣ιν. ὁ δὲ μὴ ὢν τὸ οὕτω θεὸς οὐδὲ γενήσεταί ποτε. μέχρις οὖν ἐπιθυμίας ἔστη αὐτῷ τὸ πρᾶγμα̣, καὶ ἐξέπεσεν καὶ τοῦ παρόντος· ἦν γὰρ ἄλλως ἐν οὐρανῷ, καὶ εἰπών· \"εἰς τὸν οὐρανὸν ἀναβήσομαι\", ἐξέπεσεν ἐκ τοῦ εἶχεν οὐρανοῦ· \"πῶς\" γὰρ \"ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὁ ἑωσφόρος ὁ πρωὶ ἀνατέλλων\"; διὰ τοῦ εἰπεῖν· \"πῶς ἐξέπεσεν\"; ἔδειξεν ἐν οὐρανῷ εἶναι αὐτόν, τῷ δὲ λέγειν· \"εἰς τὸν οὐρανὸν ἀναβήσομαι καὶ ἔσομαι\", ἔδειξεν ὅτι ἐν οὐρανῷ ἄλλῳ ἐπόθησεν γενέσθαι. καταλλήλως τῷ οὐρανῷ καὶ τὰς νεφέλας ἐκλαβεῖν προσήκει. ἐλέγομεν χθές, ὅτι θείας φύσεις σημαίνει πολλάκις τὸ τῶν νεφελῶν ὄνομα· ὅταν γὰρ λέγῃ θεὸς περὶ τοῦ Ἰσρα̣ὴλ ὡς ὄντος ἀμπελῶνος, καὶ ὅτι ἀντὶ σταφυλῆς ἤγαγεν ἀκάνθας–ἀντὶ τοῦ καταλλήλου καρποῦ ἤνεγκεν ἐπιθυμίας αἰσχράς· ταύτας δὲ ἀκάνθας εἶπεν ὁ σωτήρ–, λέγει ὅτι· \"ἐντελοῦμαι ταῖς νεφέλαις τοῦ μὴ βρέξαι εἰς αὐτὸν ὑετόν\". ὁ ὑετὸς δὲ οὗτος οὐκ αἰσθητός ἐστιν, ὅθεν οὐδὲ αἱ ῥέουσαι εἰς αὐτὸν νεφέλαι. εἴρηται γοῦν· \"αἱ νεφέλαι ῥανάτωσαν δικαιοσύνην\". δικαιοσύνη δὲ ῥεῖ καὶ κατέρχεται οὐκ ἀπὸ αἰσθητῶν νεφῶν. καὶ παράδοξον ἐρῶ· ἔστιν τις ἀλήθεια, ἥτις οὐ προηγουμένως οἰκεῖ παρὰ θεῷ. λέγει Παῦλος· \"ἔστιν ἀλήθεια τοῦ Ἰησοῦ ἐν ἐμοί\", ὡς οὔσης ἄλλης ἀληθείας, ἥτις οὐ κυρίως τοῦ Ἰησοῦ λέγεται· πάντα̣ μὲν γ̣ὰρ αὐτοῦ ἐστιν, πάντων δημιουργός ἐστιν.","english":"He brings an infinite existence, the same from infinity and to infinity; he is without beginning and without end. But the one who says \"I shall be\" showed that for a time he is not. And the one who is not God in this way will never become so. So the matter stood for him only as far as desire, and he fell even from what he had; for he was otherwise in heaven, and when he said \"I shall ascend into heaven,\" he fell from the heaven he had. For \"how did the morning star, which rises at dawn, fall from heaven?\" By saying \"how did he fall?\" he showed that he was in heaven, but by saying \"I shall ascend into heaven and I shall be,\" he showed that he longed to be in another heaven. In correspondence with the heaven, it is fitting to understand the clouds as well. We were saying yesterday that the name of clouds often signifies divine natures; for when God says concerning Israel as being a vineyard, and that instead of grapes it brought forth thorns—instead of the fitting fruit it brought forth shameful desires; these the Savior called thorns—he says: \"I shall command the clouds not to rain rain upon it.\" But this rain is not perceptible, whence neither are the clouds that flow into it. Indeed it has been said: \"Let the clouds drop down righteousness.\" But righteousness flows and descends not from perceptible clouds. And I shall say something paradoxical: there is a truth which does not primarily dwell with God. Paul says: \"There is a truth of Jesus in me,\" as though there were another truth which is not properly called Jesus's; for all things are his, he is the creator of all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":390,"ref":"p390","source":"τὰ δὲ δημιουργήματα αὐτοῦ ἐπιστητὰ ὄντα ἔχουσιν ἐπιστήμην ἐνκ̣ε̣ι̣μένην καὶ ἀλήθειαν, ἥν τις δύναται λαμβάνειν ἀπὸ τῶν ἐπιστητῶν. ἔστιν οὖν ἀλήθεια, φέρε, ἐν γραμματικῇ καὶ ἐν γεωμετρίᾳ καὶ ἐν ταῖς ἄλλαις ἐπιστήμαις. οὐκ ἐκείνην τὴν ἀλήθειαν τέως τοῦ Ἰησοῦ λέγει, οὐχ ὅτι οὔκ ἐστιν καὶ αὐτὴ αὐτοῦ· τὰ γὰρ ἐπιστητά, ἐν οἷς ἡ ἐπιστήμη καὶ ἡ ἀλήθεια, αὐτοῦ δημιουργήματά ἐστιν. καὶ λέγω· κατασκευαζέτω μηχανικός τις ὡρολόγιον. ἔστιν πάντως ἐν τῷ κατασκευασθέντι ἐπιστήμη καθ' ἣν γέγονεν· σχὼν γὰρ ἐπιστήμην μηχανικὴν κατεσκεύασεν αὐτό. καὶ ἔστιν ἀλήθεια ἐν τῇ κατασκευῇ, ὅταν οὕτως ἔχῃ τὰς ἀναλογίας, καθ' ἃς γίνεται ἄμεμπτον ὡρολόγιον. ἐάν τις τοίνυν ἐκείνην λάβῃ τὴν ἐπιστήμην ἀπὸ τοῦ φαινομένου ὡρολογίου ἐκείνου, τοῦ κατασκευάσαντος τὴν ἐπιστήμην ἔσχεν. καὶ ἔστιν γε μέσον τὸ ὡρολόγιον τῶν δύο τούτων ἕξεων τοῦ τε\n\nπεποιηκότος καὶ τοῦ ἐξ αὐτοῦ γεναμένου ἐγνωκότος αὐτόν. δῶμεν διὰ παραδείγματος· οἱ ἐπιστήμονες ὄντες, ἃ γιγνώσκουσιν, οὐχ ᾗ τοιοῦτοί εἰσιν, ἀλλ' ᾗ σπεύδουσιν εἶναι τοιοῦτοι, καὶ ὡς ταὐτὰ γιγνώσκουσιν, ὅταν εἰς αὐτὸ τὸ τέρμα καὶ τέλος τῆς ἐπιστήμης ἀναβῶσιν. ἐκείνη οὖν ἡ ἐπὶ πᾶσιν προκοπὴ γνῶσις καὶ ἀλήθεια τοῦ ἐπιστήμονος ῥηθείη, οὐχ ὅτι οὔκ ἐστιν θεοῦ καὶ εἰσαγωγική· αὐτῆς γὰρ ἕνεκα αὕτη παραλαμβάνεται. ἡ πρωτότυπος καὶ πᾶσα ἰδέα τῆς ἀληθείας ὁ σωτήρ ἐστ̣ι̣ν. μετέχειν δὲ τῆς ἀληθείας ταύτης δυνατόν. ὁ μετασχὼν ἕξιν ἔλαβεν καλουμένην ἀλήθειαν, περὶ ἧς ὁ ἅγιος εἶπεν· \"ἔστιν ἀλήθεια ἐν ἐμοί\", καί· \"οὐκ ἔκρυψα ἐν τῇ καρδίᾳ μου τὴν ἀλήθειάν σου\".","english":"His creations, being knowable, contain within them knowledge and truth, which one can receive from the things that are knowable. There is, then, truth, let us say, in grammar and in geometry and in the other sciences. He does not for the present mean that truth which belongs to Jesus—not that this truth is not also his; for the things that are knowable, in which knowledge and truth reside, are his creations. And I say: let some engineer construct a clock. There is certainly knowledge in the thing constructed, by which it came to be; for having acquired engineering knowledge, he constructed it. And there is truth in the construction, when it has the proportions in accordance with which a clock is made faultless. If, then, someone receives that knowledge from the clock that appears before him, he has received the knowledge from the one who constructed it. And the clock is indeed between these two states—that of the one who made it and that of the one who has come to know it from it. Let us give an example: those who are knowledgeable—what they know, they know not insofar as they are such, but insofar as they strive to be such, and as they know the same things when they ascend to the very goal and end of knowledge. That progress, then, in all things may be called the knowledge and truth of the knowledgeable man—not that it is not also God's and introductory; for it is adopted for its sake. The archetype and every form of truth is the Savior. And it is possible to partake of this truth. The one who partakes has received a state called truth, about which the saint said: \"There is truth in me,\" and: \"I have not hidden your truth in my heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":391,"ref":"p391","source":"αὕτη ἡ ἀλήθεια γέγονεν διὰ τοῦ τῆς ἀληθείας διὰ τοῦ πρωτοτύπου σφραγιστῆρος γενέσθαι τὴν ἐν κηρῷ ἢ ἄλλῳ τινὶ σφραγῖδα γενομένην. ἀμέλει γοῦν καὶ περὶ ἄλλης ποιότητος τῆς, ἵν' οὕτως εἴπω, ἀνθρωπικωτέρας διαφ̣ορά τις ἔτι εὑρίσκεται. ἡ ποιότης αὐτὴ καθ' ἑαυτὴν οὐ δέχεται τὸ μᾶλλον καὶ τὸ ἧττον. ἡ δὲ ἐν τῷ ποιῷ δέχεται. οὐ ταὐτὸν δὲ τὸ ε᾿̣πιδεχόμενον καὶ τὸ μὴ ἐπιδεχόμενον. ἄλλη πως καὶ οὐκ ἄλλη ἐστίν. εἰ δὲ ἐν ἕξει καὶ διαθέσει γέγονεν, δέχεται τὸ μᾶλλον καὶ τὸ ἧττον. αὐ τὴ δὲ δύναται καθ' ἑαυτὴν θεωρεῖσθαι· οὐδὲ γὰρ ὁ ἀκριβῶς θέλων ἰδεῖν ποιότη̣τα ἐκ τοῦ ποιοῦ λαμβάνει αὐτὴν ταύτην, ἀλλ' ἐξ αὐτῆς τὸ ποιὸν γιγνώσκει οὕτω πεποιωμένον. τὰ κρίματά σου ἄβυσσος πολλή. ἐν τοῖς ἀνθρώποις πολλὴ εὑρίσκεται ἡ διαφορὰ καὶ τῶν ἔξω̣θεν προσπιπτόντων καὶ τῶν ἀπὸ διαθέσεως τῆς αὐτῶν. ἔστιν εὑρεῖν ἐκ τῶν ἔξωθεν διαφοράν. οἱ μέν εἰσιν πλούσιοι, οἱ δ̣ὲ πένητες, ἕτεροι ἄρχοντες, ἄλλοι ὑπήκοοι, ὑγιαίνοντες, νοσώδεις. λοιπὸν καὶ περὶ τὰ ἐπιτηδεύματα ταὐτά· ὡσανεὶ ψυχικῶς εἰσιν ὀξεῖς καὶ βραδεῖς τὴν φύσιν, καὶ ἕτεροι ἐπιτρεπῶς ἔχοντες πρὸς ἀρετὴν καὶ ἄλλοι πρὸς κακίαν. καὶ τούτων πολλή ἐστιν διαφορά· οὐδεὶς γὰρ ἀνθρώπων ἐν τελείᾳ ἀρετῇ ἐστιν, κἄν τις ἐπὶ ταύτην σπεύδῃ, κἂν προκόπτῃ κατ' αὐτήν. ἔνθα δὲ τὸ μᾶλλον καὶ τὸ ἧττον, ἀπειρία πολλή. ὡσαύτως καὶ ἡ κακία. καὶ καλὸν εἰπεῖν, ἡ ἀρετὴ δεχομένη τὸ μᾶλλον καὶ τὸ ἧττον ἐλεύσεταί ποτε εἰς τὸ τέλος, ὅτε οὔκ ἐστιν σπουδαῖος σπουδαίου μᾶλλον, σοφὸς σοφοῦ μᾶλλον. ἡ δὲ κακία ἀεὶ ἐν ἀπειρίᾳ ἐστίν. οὐκ ἔχει τέλος ὅλως·","english":"This truth has come to be through the seal of truth coming to be—through the archetypal seal becoming a seal in wax or in something else. Indeed, at any rate, concerning another quality—the more human one, so to speak—a certain difference is still found. Quality itself, considered in itself, does not admit the more and the less, but the quality in the qualified thing does admit it. The thing that admits it and the thing that does not admit it are not the same; it is in one way other and in another way not other. But if it has come to be in a state and disposition, it admits the more and the less. Yet it can be contemplated in itself; for one who wishes to see quality accurately does not take this very quality from the qualified thing, but from it knows the qualified thing to be qualified in this way. Your judgments are a great deep. Among human beings a great difference is found, both in the things that befall from outside and in those that come from their own disposition. One can find difference from external things: some are rich, others poor; some rulers, others subjects; healthy, sickly. Then also concerning pursuits, the same: as it were in soul, some are sharp and some slow by nature, and some are disposed toward virtue and others toward vice. And of these there is a great difference; for no human being is in perfect virtue, even if one hastens toward it and makes progress in it. But where there is the more and the less, there is great infinity. Likewise also vice. And it is fair to say that virtue, which admits the more and the less, will one day come to its end, when the earnest man is not more earnest than another earnest man, nor the wise more wise than another wise man. But vice is always in infinity; it has no end at all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":392,"ref":"p392","source":"πῶς γὰρ οἷόν τε ἑ`̣ν̣ τέλος εἶναι τῆς κακίας αὐτῆς ἀσυμφώνου καὶ διαφόρου οὔσης; ἐν ὑπερβολῇ καὶ ἐνλείψει ἀπειρία ἐστίν, ἐν δὲ μεσότητι λαμβάνεταί τι τέλος ὡρισμένον. ἐπεὶ τοίνυν οὐκ ἔχομεν εἰπεῖν ἡμεῖς οἱ ἄνθρωποι, κἂν –μὴ γὰρ δοκοῦσιν ἔχειν γνῶσιν–, ἱνατί ὅσδε πένης ἐστὶν καὶ ἄλλος πλουτεῖ· οἷον γὰρ ἐὰν εἴπῃς· ἔχει ἀκαταλημψίαν τινά. πολλάκις λέγομεν, ὅτι ὁ θεὸς θεωρῶν ὅτι ὅσδε πλούτου τυχὼν ἢ ἀξιώματος ὑπεραίρεται καὶ καταπατεῖ πάντας, οὐ δίδωσιν αὐτοῖς, καὶ εὑρίσκομεν τοιούτους πατοῦντας ἐξανισταμένους κατὰ πάντα ἔχοντας πλοῦτον. ὁμοίως καὶ ἐπὶ ὑγιείας καὶ ἐπὶ τῶν τῆς ψυχῆς κινημάτων τὴν τούτων διαφορὰν λέγομεν ὅτι κρίσει θεοῦ γίνεται. καὶ ὅτι κρίσει θεοῦ γίνεται, ἀπὸ τοῦ εὐαγγελίου λάβωμεν τὴν λέξιν καὶ σαφηνίσωμεν, εἰ οἷόν τέ ἐστιν χειραγωγηθέντα ἐπὶ τὴν ἱστορίαν ταύτην· ἐν τῷ εὐαγγελίῳ ὁ σωτήρ φησιν· \"οὐαί σοι, Χοραζίν· οὐαί σοι, Βησσαιδά· ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγένοντο αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ καθήμενοι μετενόησαν\". εἰ αἱ δυνάμεις αἱ τεράστιοι Σιδωνίοις καὶ Τυρίοις γενόμεναι ἦσαν, ἐξεκαλοῦντο εἰς μετάνοιαν̣. τούτων δὲ πειραθεῖσαι αἱ εἰρημέναι πόλεις ἡ Βησσαιδὰ καὶ ἡ Χοραζίν–διὰ τί ἐκεῖ γέγοναν αἱ τεράςτιοι δυνάμεις, ἔνθα οὐ μετενόησαν; ῥῆμά ἐστιν ἀβύσσῳ ἐοικός. \"ἀνεξερεύνητα\" εἶπεν ὁ ἀπόστολος τὰ κρίματα τοῦ θεοῦ. οὐδεὶς ἐξερευνᾷ αὐτά, οὐδεὶς τὸ βάθος αὐτῶν καταλαβεῖν δύναται. μόλις δὲ ἐπιστάνοντες τοῖς πραττομένοις καὶ ὡσανεὶ κρινομένοις λαμβάνομεν φαντασίαν ὅτι θεός ἐστιν ὁ κρίνων καὶ διατάττων ἕκαστα.","english":"For how can there be a single end of evil itself, when it is discordant and divided? In excess and in deficiency there is indefiniteness, but in the mean a certain determinate end is grasped. Since, then, we humans cannot say—even though they do not seem to have knowledge—why this man is poor and another is rich; for if you were to say, for instance, \"It has some incomprehensibility.\" We often say that God, seeing that this man, having obtained wealth or office, becomes overbearing and tramples on everyone, does not give it to them, and we find such people trampling, rising up against all, possessing wealth in every respect. Likewise also concerning health and the movements of the soul we say that the difference among these things comes about by the judgment of God. And that it comes about by the judgment of God, let us take the saying from the Gospel and make it clear, if it is possible, being led by the hand to this account. In the Gospel the Savior says: \"Woe to you, Chorazin; woe to you, Bethsaida; for if the mighty works which were done in you had been done in Tyre and Sidon, they would long ago have repented, sitting in sackcloth and ashes.\" If the miraculous mighty works had been done for the Sidonians and Tyrians, they would have been called to repentance. But the cities mentioned, Bethsaida and Chorazin, having experienced these things—why were the miraculous mighty works done there, where they did not repent? It is a saying like an abyss. \"Unsearchable,\" said the apostle, are the judgments of God. No one searches them out, no one is able to grasp their depth. But scarcely, by attending to what is done and, as it were, being judged, do we receive the impression that it is God who judges and ordains each thing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":393,"ref":"p393","source":"τὸ καθ' ἓν δὲ οὐ δυνάμεθα εἰπεῖν, διὰ τί ὅσδε, φέρε, ἰσχυρός ἐστιν, ἄλλος δὲ ἀσθενής.\n\nοὐκ ἔχομεν τὰ καθέκαστα εἰπεῖν. καὶ ὡς εἶπόν ποτε, ὅτι ἔστιν κυκλικὴ θεραπεία, καὶ ἐάν τις ἕκαστον βοήθημα καθ' ἑαυτὸ λάβῃ, δοκεῖ καταλαμβάνειν αὐτὸ σφαλλόμενος ἐνίοτε καὶ αἰτιᾶται τὸν ἰατρόν. τότε δὲ αὐτὸ καλῶς ἐνόει, εἰ ἐγίγνωσκεν, διὰ τί τάδε πρὸ αὐτοῦ γέγονεν καὶ τάδε μετ' αὐτὸ ἔσται, καὶ ἕως ποτέ ἐστιν ἵν' ὑγίεια ὑπαρχθῇ. ἀνίατρος δὲ οὐ δύναται τοῦτο καταλαβεῖν. φαντασίαν οὖν λαμβάνομεν περὶ αὐτῶν ὅπως ποτὲ καὶ γιγνώσκομεν ὅτι θεοῦ κρίσει γίνεται τὰ κρίματα ταῦτα. \"τὰ κρίματά σου\" οὖν οὐχ ἁπλῶς \"ἄβυσσος\", ἀλλὰ \"πολλή\". καὶ ἡ ἁπλῶς \"ἄβυσσος\" πάνυ βάθος ἔχει καὶ ἀπεριόριστον ἔχει τὸν βυσσόν, πολλῷ δὲ πλέον ἡ \"πολλή\". τὴν δὲ ἐπίτασιν σημαίνει διὰ τοῦ \"πολλή\", ὡς καὶ τὸ \"ἀνεξερεύνητον\" τῶν κριμάτων. ἐν ἄλλοις ψαλμοῖς περὶ τούτου ἐλέχθη· θεολογῶν ὁ ὑμνῳδὸς ἔλεγεν· \"ἄβυσσος ὡς ἱμάτιον τὸ περιβόλαιον αὐτοῦ\". καὶ ἐν ἄλλῳ· \"ἔθετο σκότος ἀποκρυφὴν αὐτοῦ\". τὴν ἀσάφειαν καὶ τὴν ἀκαταλημψίαν λέγει. κρυπτὸν ὂν τὸ σκότος τοῦτο τὸ τῆς ἀσαφείας, τὸ τῆς ἀκαταλημψίας, καὶ ἱμάτιόν ἐστιν ἀβύσσῳ ἐοικός. ἀνθρώπους καὶ κτήνη σώσεις, κύριε. σῴζει ἀνθρώπους καὶ κτήνη. καὶ ἐὰν κατὰ τὸ πρόχειρον τὰ κτήνη λάβωμεν, καὶ τοὺς ἐν αἰσθήσει ἀνθρώπους λαμβάνομεν. διοικεῖ δὲ πάντα καὶ τὰ λογικὰ καὶ τὰ ἄλογα ζῷα, τὰ μὲν λογικὰ κατ' αὐτά, τὰ δὲ ἄλογα ὡς διὰ τὰ λογικὰ γενόμενα· τὰς χρείας γὰρ ἀποπληροῖ τὰ ἄλογα τῶν λογικῶν. τὰ μ̣ὲν ἀχθοφορεῖ αὐτοῖς, τὰ δὲ ἄροτρον ἕλκει, τὰ δὲ ἄλλως ὑπηρ̣εσίαν παρέχει.","english":"But we cannot say the \"one by one,\" for why, take it, is this man strong and another weak.\n\nWe do not have the particulars to state. And as I once said, there is a cyclical mode of treatment, and if someone takes each remedy by itself, he seems to grasp it, but sometimes he errs and blames the physician. But then he understood it well, if he knew why these things happened before it and these things will be after it, and until when it exists so that health may be produced. But an unskilled physician cannot grasp this. We therefore receive an impression concerning them, in whatever way we also know that these judgments come about by God's judgment. \"Your judgments,\" then, are not simply \"a deep,\" but \"a great deep.\" And the simply \"deep\" has very great depth and has its bottom boundless, but much more the \"great\" one. He signifies the intensification through \"great,\" as also the \"unsearchable\" of the judgments. In other psalms it was said concerning this; the psalmist, theologizing, said: \"The deep is like a garment, his covering.\" And in another: \"He made darkness his hiding place.\" He speaks of the obscurity and the incomprehensibility. This darkness of obscurity, of incomprehensibility, being hidden, is also a garment resembling a deep. You will save humans and cattle, Lord. He saves humans and cattle. And if we take the cattle in the ready sense, we also take the humans in perception. He governs all things, both rational and irrational living creatures—the rational according to themselves, but the irrational as having come to be on account of the rational; for the irrational fulfill the needs of the rational. Some carry burdens for them, some draw the plow, and others provide service in other ways.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":394,"ref":"p394","source":"εἶτ', ἐπεὶ καὶ ταῦτα δύναται ὑποπεσεῖν βλάβῃ καὶ θανάτῳ, σῴζει καὶ ταῦτα. σώζει καὶ τὸν ἄνθρωπον. \"ἀνθρώπους\" οὖν \"καὶ κτήνη σώσεις, κύριε\". τὸ αὐτὸ πάλιν τῶν κριμάτων ἀνεξερεύνητον καὶ ἐν τούτοις εὑρίσκεται, ὅτι πάντας μὲν ἀνθρώπους σῴζει, διαφόρως δέ, τοὺς μὲν μετὰ πολλὴν κάκωσιν, τοὺς δὲ μετὰ ἀναπαύσεώς τινος καὶ ἡδονῆς. ἐὰν δὲ τὴν ἀληθῶς σωτηρίαν λέγῃ σῴζεσθαι ἀνθρώπους καὶ εὔχηται περὶ ἧς ε̣ἰ´̣ρηται, ὅτι \"ἐγένετο ὁ σωτὴρ πᾶσιν τοῖς ὑπακούουσιν αἴτιος σωτηρίας αἰωνίου\", πρὸς ὃ σημαινόμενον ἀφορῶν ὁ ἅγιος ἔλεγεν· \"ὁ θεὸς ἡμῶν, θεὸς τοῦ σῴζειν\", ἀλληγορητέον ἐνταῦθα τὰ κτήνη· τῶν γὰρ προσεληλυθότων τῇ θεοσεβείᾳ καὶ αὐτῇ τῇ τοῦ εὐαγγελίου διδασκαλίᾳ οἱ μὲν μαθηταί, οἱ δὲ πρόβατα λέγονται· \"τὰ πρόβατα τὰ ἐμὰ τῆς ἐμῆς φωνῆς ἀκούουσιν\". φωνῆς μόνης ἀκούουσιν. ἐστὶν δὲ ἡ φωνὴ ἡ πρόχειρος ἀπόδοσις τῶν γραφῶν ἡ φθάνουσα καὶ κρούουσα τὴν ψυχὴν καὶ τὴν ἀκοὴν αὐτῆς, οὐ μὴν τ̣ὸν νου῀̣ν. τῆς φωνῆς οὖν τοῦ Ἰησοῦ τὰ πρόβατα αὐτοῦ ἀκούουσιν ὡς ἀρίστου καὶ ἀληθοῦς ποιμένος. ὅταν δὲ λέγῃ τισίν. \"ὑμεῖς φωνεῖτέ με· ὁ κύριος καὶ ὁ διδάσκαλος, καὶ καλῶς λέγετε· εἰμὶ γάρ\", εἰμὶ ἀληθῶς διδάσκαλος. καί εἰμι κύριος ὑμῶν· δουλεύετε γάρ μοι τηροῦν237 τές μου τοὺς νόμους–, οὗτοι οὔκ εἰσιν πρόβατα, ἀλλὰ μαθηταί, μαθηταὶ σοφίας, μαθηταὶ τῆς ἀληθείας. τὰ δὲ πρόβατα ποιμένος εἰσὶν πρόβατα. ἄλλη δέ ἐστιν ἐπίνοια συνκαταβατικὴ τοῦ σωτῆρος τὸ εἶναι αὐτὸν ποιμένα.","english":"Then, since these too can fall subject to harm and death, he saves these too. He saves man as well. \"Men and cattle you will save, Lord.\" The same unsearchability of his judgments is found again in these matters, that he saves all men, but in different ways—some after much affliction, others with some rest and pleasure. But if he means that men are saved with the true salvation, and prays concerning that of which it has been said, that \"the Savior became the cause of eternal salvation for all who obey,\" with reference to which meaning the saint said, \"Our God, the God of saving,\" then the cattle here must be allegorized; for of those who have come to piety and to the teaching of the gospel itself, some are called disciples, others sheep: \"My sheep hear my voice.\" They hear only his voice. And the voice is the ready exposition of the Scriptures, which reaches and knocks at the soul and its hearing, but not at its mind. So his sheep hear the voice of Jesus as of the best and true shepherd. But when he says to certain ones, \"You call me: the Lord and the Teacher, and you speak rightly; for I am\"—I am truly a teacher. And I am your Lord; for you serve me by keeping my laws—these are not sheep, but disciples, disciples of wisdom, disciples of the truth. But the sheep are the sheep of a shepherd. And another condescending conception of the Savior is his being a shepherd.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":395,"ref":"p395","source":"ἐπεὶ δὲ πάντας σῶσαι καὶ βελτιῶσαι βούλεται, τότε δὲ ἡ σωτηρία καὶ ἡ βελτίωσις ἀνύεται, ὅταν πρὸς τὴν ἕξιν τοῦ δυναμένου ὠφεληθῆναι πρὸς ἃ δύναται, τοὺς μὲν με´̣χρι τῆς φωνῆς αὐτοῦ ἀκροατὰς καλεῖ, τοὺς δὲ τοῦ λόγου αὐτοῦ, τῆς διδασκαλίας αὐτοῦ. τοὺς οὕτως οὖν καλουμένους ἀνθρώπους καὶ κτήνη σῴζει. καὶ τὰ πρόβατα δὲ σῴζει, ἵνα μηκέτι πρόβατα ὦσιν, ἀλλ' ἐκ προβάτων ἄνθρωποι γένωνται. τοῦτο γοῦν αἰνίττεται ὁ εἰκοστὸς δεύτερος ψαλμός· \"κύριος\", φησίν, \"ποιμαίνει με, καὶ οὐδέν με ὑστερήσει. εἰς τόπον χλοῆς, ἐκεῖ με κατεσκήνωσεν, ἐπὶ ὕδατος ἀναπαύσεως ἐξέθρεψέν με\". ὡς πρόβατον λαλεῖ· τὰ ὑπάρξαντα παρὰ ποιμένος ἀπαγγέλλει εὐχαριστητικῶς. εἶτα λέγει· \"τὴν ψυχήν μου ἐπέστρεψεν. ὡδήγησέν με\". καὶ μεθ' ὁλίγον ἐπιφέρει· \"ἑτοίμασας ἐνώπιόν μου τράπεζαν\". οὐκέτι τόπος χλοῆς ἐστιν, οὐκέτι νομή, οὐκέτι βόσκεται, ἀλλὰ τράπεζα, ἐν ᾗ ἐπίκειται \"ὁ ἄρτος τῆς ζωῆς\", \"ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβάς\", ἡ σὰρξ Ἰησοῦ, ἡ ἀληθινὴ","english":"Since he wishes to save and improve all, and salvation and improvement are then accomplished when each is brought, according to his capacity to be benefited, to the things of which he is capable, he calls some to be hearers of his voice only, and others of his word, of his teaching. Those who are called in this way, both men and cattle, he saves. And he saves the sheep too, so that they are no longer sheep, but become men instead of sheep. This, then, is what the twenty-second psalm hints at: \"The Lord,\" it says, \"shepherds me, and nothing will be lacking to me. In a place of green pasture, there he settled me; by water of rest he nourished me.\" He speaks as a sheep; he recounts thankfully what he has received from the shepherd. Then he says: \"He turned back my soul. He guided me.\" And a little later he adds: \"You prepared a table before me.\" It is no longer a place of green pasture, no longer a pasture, no longer grazing, but a table, on which is set \"the bread of life,\" \"the bread that came down from heaven,\" the flesh of Jesus, the true","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":396,"ref":"p396","source":"τροφή. μετὰ δὲ τὴν προκοπὴν τῆς τραπέζης μεταλαμβάνει καὶ ποτηρίου, οὗ προπίνει ἡ σοφία \"ἡ κεράσασα τὸν ἑαυτῆς οἶνον\". σὸν ποτήριόν ἐστιν, εἰ σύ μοι προπίνεις, ἐμὸν δὲ ποτήριον, εἰ μεμέτρηκάς μοι, ὃ δύναμαι πιεῖν. ὡς ἐπλήθυνας τὸ ἔλεός σου, ὁ θεός. ἐλέῳ θεοῦ καὶ οἱ ἄνθρωποι σῴζονται. τότε δὲ πληθύνεται τὸ ἔλεος τοῦ θεοῦ καὶ ἡ δαψίλεια αὐτοῦ φαίνεται, ὅταν καὶ κτήνη σῴζῃ. ὡς εἰ καὶ περὶ διδασκάλιου τελείου λέγῃς, ὅτι ἡ ἀγαθότης αὐτοῦ γνωρίζεται, ὅταν σοφοὺς καὶ τελείους ἀκροατὰς παιδεύῃ· τότε δὲ πληθύνεται αὐτοῦ ἡ ἀγαθότης, ὅταν καὶ τοῖς ἀνοήτοις συνκαταβαίνῃ, πειρᾶται εἰσάγειν αὐτοὺς εἰς μείζονα κατάστασιν. αὐτίκα γοῦν ὁ διδάσκαλος τοῦ χριστιανισμοῦ \"σοφοῖς καὶ ἀνοήτοις, Ἕλλησιν καὶ βαρβάροις ὀφειλέτης ἐστίν\". οὐ μόνον σοφοῖς ὀφειλέτης ἐστίν, ἀλλὰ καὶ ἀνοήτοις. καὶ τοῖς μὲν σοφοῖς \"λαλεῖ ἐν τοῖς τελείοις σοφίαν\", τοῖς δὲ ἀνοήτοις οὐ τὴν σοφίαν λαλεῖ, ἀλλ' ἐκεῖνα προτείνει τὰ μαθήματα τὰ ἀφιστῶντα αὐτοὺς ἀνοησίας, ἵνα μηκέτι ἀνόητοι ὄντες δέχωται λοιπὸν τὴν σοφίαν. πάλιν Ἕλλησιν, τοῖς Ἕλληνα νοῦν ἔχουσιν ἠκριβωμένον καὶ δυνάμενον παρακολουθεῖν ὡς Ἕλλησιν λαλεῖ. τοῖς δὲ βαρβάροις οὖσιν κατὰ τὴν ψυχὴν ἐκεῖνα λέγει τὰ ἀφιστῶντα τοῦ βαρβάρου ἔθνους, τῆς γνώμης τῆς τοιαύτης τῆς ἀγριωτέρας. οἱ δὲ υἱοὶ τῶν ἀνθρώπων ἐν σκέπῃ τῶν πτερύγων σου ἐλπιοῦσιν. οἱ τῶν ἀνθρώπων τούτων υἱοί. ἐὰν μὲν οὖν καὶ κατὰ τὴν προτέραν ἐξήγησιν λέγωνται ἄνθρωποι τὰ θνητὰ λογικὰ ζῷα καὶ κτήνη τὰ αὐτοῖς ὑπηρετοῦντα, τούτων τῶν ἀνθρώπων οἱ υἱοὶ ἐν σκέπῃ τῶν θεοῦ πτερύγων τὴν ἐλπίδα ἔχουσιν.","english":"food. After the advancement of the table he also partakes of a cup, which wisdom drinks first, \"having mixed her own wine.\" It is your cup, if you drink first to me; and it is my cup, if you have measured out to me what I am able to drink. How you have multiplied your mercy, O God. By the mercy of God, humans too are saved. But then the mercy of God is multiplied and his abundance is shown, when he saves even cattle. As if you were speaking also about a perfect teacher, that his goodness is recognized when he educates wise and perfect hearers; but then his goodness is multiplied, when he condescends even to the foolish, and attempts to lead them into a greater state. For instance, the teacher of Christianity \"is a debtor to the wise and the foolish, to Greeks and barbarians.\" He is a debtor not only to the wise but also to the foolish. And to the wise he \"speaks wisdom among the perfect,\" but to the foolish he does not speak wisdom, but offers those lessons that remove them from foolishness, so that no longer being foolish they may then receive wisdom. Again, to Greeks, to those who have a refined Greek mind and are able to follow, he speaks as to Greeks. But to those who are barbarians in soul he says those things that remove them from the barbarian nation, from such a rather savage disposition. But the sons of men will hope in the shadow of your wings. The sons of these men. If, then, according to the former interpretation, humans are said to be the mortal rational living beings and cattle the things that serve them, the sons of these humans have their hope in the shadow of God's wings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":397,"ref":"p397","source":"πτέρυγες αὗται νοηταί εἰσιν μ̣ετεωρίζουσαι τὸν νοῦν. οὕτω γοῦν ὁ ἅγιος λέγει· \"τίς δώσει μοι πτέρυγας ὡσεὶ περιστερᾶς\"; οὐχ οὕτω λέγομεν ὅτι αἰσθητοῦ ζῴου δοθῆναι αὐτῷ πτέρυγας εὔχεται· τοῦτο γὰρ ἀδύνατον. ἀδυνάτων δὲ οὐδὲ ἔρως ἐστὶν οὔτε εὐχή. \"ὡς ἀετὸς ἐπὶ τοῖς νεοσσοῖς αὐτοῦ ἐπεπόθησεν\". τότε ἐπτερώθησαν, ἠδυνήθησαν \"ἐπὶ τῶν μεταφρένων\" τοῦ θεοῦ ληφθῆναι. τί δὲ ἐφ' ἡμῖν ἐστιν τὸ οὕτω πτερωθῆναι; ἄκουε τί φησιν ὁ προφήτης Ἰσαίας· \"οἱ ὑπομένοντες τὸν θεὸν ἀλλάξουσιν ἰσχύν, πτεροποιήσουσιν ὡς ἀετοί, δραμοῦνται καὶ οὐ κοπιάσουσιν\". καὶ ἄλλος ἐπεύχεται λέγων· \"ἀνακαινισθήσεται ὡς ἀετοῦ ἡ νεότης σου\". ὅταν γοῦν ὁ ἅγιος λέγῃ ἐπτερῶσθαι, τὰ πτερὰ τούτου ἀρετὴν καὶ σύνεσιν καὶ σοφίαν ἐκλημπτέον· ταῦτα γὰρ μετάρσιον μετεωρίζει τὸν̣ ἄνθρωπον. σκεπασθήσονται ἀπὸ τῆς πιότητος τοῦ οἴκου σου σκεπάζονται ὑπὸ τὰς πτέρυγας τοῦ θεοῦ. σκέπη αὐτῶν γίνεται τῶν πτερύγων τοῦ θεοῦ. τότε δὲ σκεπάζονται, ἵνα πτεροποιήσωσιν, ἵνα νοσσοποιηθῶσιν, ὡς ᾠὰ γένωνται ὑπὸ τὰς πτέρυγας τοῦ θεοῦ. σκέπη αὐτῶν γίνεται τῶν πτερύγων τοῦ θεοῦ. τότε δὲ σκεπάζονται, ἵνα πτεροποιήσουσιν ᾠὰ δέ εἰσιν αἱ ἄπλαστοι ψυχαὶ αἱ μήπω μόρφωσιν Χριστοῦ λαβοῦσαι. ὅταν οὖν ὑπὸ τὰς πτέρυγας αὐτοῦ γεγόνωσιν, τότε μορφοῦνται καὶ ζῷα γίνονται κα̣τὰ ἀλλ̣ηγορίαν κατὰ τὸν ἔσω ἄνθρωπον. οὐ τοῦτο λέγει· \"υἱοὶ τῶν θνητῶν ζῴων\", ἀλλὰ τῶν φυλαττόντων ἀληθῶς τὸν ἄνθρωπον τὸν \"κατ' εἰκόνα καὶ ὁμοίωσιν\" θεοῦ. δύναται δὲ καὶ παραφραστικῶς εἰρῆσθαι \"υἱοὶ ἀνθρώπων\" ἀντὶ τοῦ \"οἱ ἄνθρωποι\". μεθυσθήσονται ἀπὸ πιότητος τοῦ οἴκου σου.","english":"These wings are intelligible, lifting the mind on high. At any rate, the saint says thus: \"Who will give me wings like a dove's?\" We do not say that he prays for the wings of a perceptible creature to be given to him; for that is impossible. But of impossible things there is neither desire nor prayer. \"As an eagle over his nestlings he desired.\" Then they were given wings, they were able to be taken \"upon the back\" of God. But what is it that lies in our power, to be thus given wings? Hear what the prophet Isaiah says: \"Those who wait for God shall exchange strength, they shall grow wings as eagles, they shall run and not grow weary.\" And another prays, saying: \"Your youth shall be renewed as an eagle's.\" Whenever, then, the saint says he has been given wings, his wings must be understood as virtue and understanding and wisdom; for these lift a man on high. They shall be covered from the fatness of your house—they are covered under the wings of God. The wings of God become their covering. But then they are covered, so that they may grow wings, so that they may become nestlings, so that they may become eggs under the wings of God. The wings of God become their covering. But then they are covered, so that they may grow wings. And the eggs are the unformed souls, those that have not yet received the form of Christ. When, then, they have come under his wings, then they are formed and become living creatures, by allegory, according to the inner man. He does not say this: \"sons of mortal living creatures,\" but of those that truly guard the man \"according to the image and likeness\" of God. And \"sons of men\" can also be said paraphrastically in place of \"men.\" They shall be made drunk with the fatness of your house.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":398,"ref":"p398","source":"οὐ πᾶσα μέθη ψέγεται. \"μὴ μεθυσθήσεσθε\", φησίν, \"οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία\". καὶ κατὰ τὸ πρόχειρον μὲν δύναται τὴν πολυοινίαν εἰρῆσθαι ἀσωτίας οἶνον· βλάπτει γὰρ τὰς φρένας, παραπεσεῖν ἔσθ' ὅτε ποιεῖ. ψέγεται οὖν αὕτη ἡ μέθη. καὶ περὶ τῶν ἑτερογνωμονούντων καὶ δόγματα ἄθεα εἰσαγόντων ὥσπερ τροφὴν καὶ οἶνον αὐτὰ προτεινόντων λέγεται· \"οἵδε δὲ σιτοῦνται σῖτα ἀσεβείας\". καὶ τὰ σῖτα τῆς ἀσεβείας ἐσθίοντες καὶ ζητοῦντες ἐκεῖνοί εἰσιν περὶ ὧν εἴρηται· \"ἔδωκας αὐτὸν βρῶμα λαοῖς τοῖς Αἰθίοψιν\"· ὡς γὰρ τρέφονται τῷ σώματι Χριστοῦ οἱ τὰ δόγματα τῆς εὐσεβείας προσηκάμενοι, οὕτως τὰς σάρκας τοῦ δράκοντος, τοῦ διαβόλου αὐτοῦ, ἐσθίουσιν οἱ\n\nἀθέοις δόγμασιν σιτούμενοι καὶ πίνοντες τὸν κατάλληλον οἶνον, οἶνον ἀσ̣ωτίας. \"μὴ μεθυσθήσεσθε\" οὖν \"οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία\". ἀσεβῶν δέ ἐστιν τὸ τοῦτον πίνειν τὸν οἶνον· \"οἴνῳ γὰρ παρανόμῳ μεθυσθήσονται\". ἡ δὲ καὶ ἐπαινετὴ μέθη καί, ἵνα ὥς τινες εἶπον, εἴπω, νηφάλιος μέθη νήφειν ποιοῦσα τοὺς πεπωκότας. ἐν τῷ ᾄσματι γοῦν τῶν ᾀσμάτων ὁ Ἰησοῦς πρὸς τοὺς ἑταίρους ἑαυτοῦ ἔλεγεν· \"φάγετε, πίετε, μεθύσθητε, ἀδελφοί\". τοῖς ἀδελφοῖς ἑαυτοῦ ὁ θεὸς λόγος λέγει ταῦτα· ἐνανθρωπήσας γὰρ ἔσχεν ἀδελφοὺς τοὺς κατ' αὐτὸν πολιτευομένους, τοὺς τὰ μαθήματα αὐτοῦ δεχομένους καὶ υἱοποιουμένους. \"φάγετε\" οὖν, \"πίετε, μεθύσθητε\". φάγετε τῆς πνευματικῆς τροφῆς ἧς εὐτρέπισεν ὑμῖν ἡ σοφία· \"ἡτοιμάσατο\" γὰρ \"τὴν ἑαυτῆς τράπεζαν\". καὶ πίετε ἐκεῖνον τὸν οἶνον τὸν εἰς μέθην νη´̣φ̣ουσαν ἄγοντα. καὶ ἐνταῦθα οὖν οὐ καθάπαξ εἶπεν, ἀλλὰ \"μεθυσθήσονται ἀπὸ πιότητος τοῦ οἴκου σου\".","english":"Not every drunkenness is blamed. \"Do not be drunk,\" he says, \"with wine, in which is debauchery.\" And in the straightforward sense, the wine of debauchery can be said to mean much wine; for it harms the mind and sometimes causes it to fall into error. This drunkenness, then, is blamed. And it is said concerning those who think differently and introduce godless doctrines, offering them like food and wine: \"But these feed on the bread of impiety.\" And those who eat the bread of impiety and seek that are the ones about whom it is said: \"You gave him as food to the peoples of the Ethiopians.\" For just as those who have accepted the doctrines of piety are nourished by the body of Christ, so those who feed on godless doctrines and drink the wine suited to them, the wine of debauchery, eat the flesh of the dragon, the devil himself. \"Do not be drunk,\" then, \"with wine, in which is debauchery.\" And it belongs to the impious to drink this wine; for \"they will be drunk with unlawful wine.\" But there is also a praiseworthy drunkenness and, to speak as some have said, a sober drunkenness that makes those who have drunk sober. At any rate, in the Song of Songs Jesus said to his companions: \"Eat, drink, be drunk, brothers.\" God the Word says these things to his brothers; for having become man he had brothers—those who live according to him, who receive his teachings and are made sons. \"Eat,\" then, \"drink, be drunk.\" Eat of the spiritual food that Wisdom has prepared for you; for \"she prepared her own table.\" And drink that wine which leads to sober drunkenness. And here, then, he did not say it absolutely, but \"they will be drunk from the richness of your house.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":399,"ref":"p399","source":"κατὰ μίαν ἀπόδοσιν ἡ ἐκκλησία \"οἶκος θεοῦ\" λέγεται· εἴρηται γὰρ Τιμοθέῳ ὑπὸ Παύλου· \"ἐὰν βραδύνω, ἔγραψά σοι, πῶς δεῖ σε ἐν οἴκῳ θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν ἐκκλησία θεοῦ ζῶντος\". ἡ πιότης τοῦ οἴκου τούτου ἡ τελεία ἐστὶν διδασκαλία, ἡ σοφία ἡ λαλουμένη ἐν τοῖς τελείοις, \"ἡ στερεὰ τροφή\", ἧς μετέχουσιν οἱ \"τὰ αἰσθητήρια\" τοῦ ἔσω ἀνθρώπου \"γεγυμνασμένα ἔχοντες πρὸς διάκρισιν καλοῦ καὶ κακοῦ\". καὶ πίνουσιν οὗτοι τὸν οἶνον τὸν ἀπὸ \"τῆς ἀληθινῆς ἀμπέλου\" τρυγώμενον. οὗτοι οὖν ἀπὸ τῆς πιότητος τοῦ οἴκου τοῦ θεοῦ μεθύσκονται. πιότητος τοῦ οἴκου τοῦ θεοῦ τούτου ἡ τελεία ἐστὶν διδασκαλία, ἡ ἀνενλιπὴς γνῶσις τῆς ἀληθείας. ἐὰν δὲ καὶ τὸν ἄνθρωπον τοῦ σωτῆρος οἶκον καλῇς, ἐπεὶ λέγει ὅτι· \"λύσατε τὸν ναὸν τοῦτον\". \"τοῦτο δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος\", οὐχ ὅτι μόνον σῶμα ναὸν εἶχεν, ἀλλ' ὅτι τὸ μέρος τοῦτο τοῦ ναοῦ λυθῆναι ὑπὸ ἀνθρώπων ἠδύνατο. ἀμέλει γοῦν τὴν λύσιν τοῦ ναοῦ ἐπὶ τοῦ σώματος μόνου ἔλαβεν. ὅταν δὲ λέγῃ· \"τιθῶ τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν\", οὐ λέγει· \"λύσατε τὴν ψυχήν μου\". ἔλεγον οὖν παράδοξ̣όν ποτε τοιοῦτο, εἰ τίθησιν τὴν ψυχὴν αὐτοῦ, ἵνα πάλιν λάβῃ αὐτήν, \"καὶ οὐδεὶς αἴρει αὐτὴν ἀπ' αὐτοῦ, ἀλλ' αὐτὸς ἐξουσίαν ἔχει θεῖναι καὶ λαβεῖν αὐτήν\". σκόπει διὰ τί· οὐ κοινῷ θανάτῳ ἠέρθη αὐτῷ ἡ ζωή. ἀμέλει γοῦν οἱ συνσταυρωθέντες αὐτῷ ὑπετμήθησαν τὰ σκέλη, ἵνα ἀποθάνωσιν. τοῦτο οὖν μὴ παθόντος τοῦ σωτῆρος εὑρέθη τεθνηκώς. \"κλίνας\" γοῦν \"τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα\".","english":"In one sense the church is called the \"house of God\"; for it was said to Timothy by Paul: \"If I am delayed, I have written to you how you ought to conduct yourself in the house of God, which is the church of the living God.\" The richness of this house is the perfect teaching, the wisdom spoken among the perfect, \"solid food,\" of which those partake who have \"their senses\" of the inner man \"exercised to discern good and evil.\" And these drink the wine trodden from \"the true vine.\" These, then, are made drunk from the richness of the house of God. The richness of this house of God is the perfect teaching, the unceasing knowledge of the truth. But if you also call the man of the Savior a house, since he says: \"Destroy this temple,\" and \"he was speaking about the temple of his body,\" not because only his body had a temple, but because this part of the temple could be destroyed by men. At any rate, he applied the destruction of the temple to the body alone. But when he says: \"I lay down my soul, that I may take it again,\" he does not say: \"Destroy my soul.\" They once used to raise such a paradox as this: if he lays down his soul, that he may take it again, \"and no one takes it from him, but he himself has authority to lay it down and to take it again.\" Consider why: his life was not taken away by a common death. At any rate, those who were crucified with him had their legs cut off, so that they might die. But the Savior, not having suffered this, was found dead. \"Having bowed\" his \"head,\" then, \"he gave up the spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":400,"ref":"p400","source":"εἰ δὲ οὐδεὶς ἦρεν τὴν ψυχήν, ἀλλ' αὐτὸς ἀφ' ἑαυτοῦ αὐτὴν ἔθηκεν, ἵνα πάλιν λάβῃ αὐτήν, τούτῳ τῷ τρόπῳ, ὡς ἐν ἑνὶ τῶν ψαλμῶν λέγει· \"ἐγενήθην ὡς ἄνθρωπος ἀβοήθητος ἐν νεκροῖς ἐλεύθεροις\" γέγονεν. καὶ κατὰ μὲν τὸ πρόχε̣ιρον ἐροῦμεν, ὅτι οἱ ἀπαλλαττόμενοι μετὰ ἁμαρτιῶν καὶ \"σειραῖς τῶν ἑαυτῶν ἁμαρτιῶν σφινγόμενοι\" οὔκ εἰσιν ἐλεύθεροι νεκροί. ἐπεὶ τοίνυν Ἰησοῦς ἁμαρτίαν οὐκ ἐποίησεν οὐδὲ ἔγνω αὐτήν, ἐλεύθερος ἦν ἐν νεκροῖς. μόνη αὕτη ἡ ψυχὴ ἐκεῖ ἐλευθέρα ὤφθη. ἀμέλει γοῦν ἔπτηξαν αὐτὴν οἱ πυλωροὶ τοῦ ᾅδου. κατὰ δεύτερον λόγον \"ἐν νεκροῖς ἐλεύθερος\" οὕτω γέγονεν· πάντες οἱ ἐξερχόμενοι τοῦ βίου καὶ ἀπολείποντες τὸ σῶμα ἐὰν σπουδαῖοι ὦσιν, χειραγωγοῦνται ὑπὸ φωταγωγῶν ἀγγέλων, ἄλλοι δὲ ὑπὸ κολαστω῀̣ν τινων. εἴρηται γοῦν ὅτι· \"ἀπέθανεν δὲ ὁ πτωχὸς καὶ ἀπηνέχθη ὑπὸ τῶν ἀγγέλων εἰς κόλπους Ἀβραάμ\". οὐχ ἑαυτῇ ἐκεῖ γε´̣γονεν, ἀλλὰ ἄγγελοι αὐτὴν ἀπηγίοχαν. πρὸς ἄλλον δὲ φιλόζωον λέγεται· \"ἄφρων, ταύτῃ τῇ νυκτὶ τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ σοῦ\". εἰ ἀπαιτεῖται αὐτοῦ ἡ ψυχὴ καὶ αὐτὴ ὑπό τινων κολαστῶν ἀποφέρεται εἰς τὸν ᾅδην, μόνη ἡ Ἰησοῦ ψυχὴ ἐλευθέρα ἐξῆλθεν· οὐδὲ ἀγγέλων ἐδεήθη, ἵνα ξεναγῶσιν αὐτήν, οὐδὲ εἱλκύσθη οὐκ ἔχουσα τὰ αἴτια τοῦ ἑλκυσθῆναι. τοῦτο οὖν ἐστιν τὸ θεῖναι καὶ λαβεῖν τὴν ψυχήν, καὶ \"οὐδεὶς ἦρεν αὐτήν\", λέγει, \"ἀπ' ἐμοῦ· ἐγὼ ἐξουσίαν ἔχω θεῖναι αὐτήν, ἵνα πάλιν λάβω αὐτήν\". ἡ θεία παίδευσις ὑπ' ἐνανθρωπήσαντος τοῦ σωτῆρος πιότης ἐστὶν τοῦ οἴκου. καὶ τὸ","english":"But if no one took his soul, but he himself laid it down of himself, that he might take it again, in this way, as he says in one of the psalms: \"I became as a man without help among the free dead,\" he became. And according to the surface meaning we shall say that those who depart with sins and are \"held fast by the cords of their own sins\" are not free dead. Since, then, Jesus did not commit sin nor know it, he was free among the dead. This soul alone was seen free there. At any rate, the gatekeepers of Hades shuddered at it. According to a second account, he became \"free among the dead\" in this way: all who depart from life and leave the body, if they are earnest, are led by hand by angels who bring light, but others by certain punishers. It has been said, then: \"But the poor man died and was carried by the angels into Abraham's bosom.\" He did not become there by himself, but angels led him away. But to another lover of life it is said: \"Fool, this night they demand your soul from you.\" If his soul is demanded and is itself carried away by certain punishers into Hades, the soul of Jesus alone went out free; it did not need angels to guide it as a guest, nor was it dragged, since it did not have the causes of being dragged. This, then, is the laying down and taking of the soul, and \"no one,\" he says, \"took it from me; I have authority to lay it down, that I may take it again.\" The divine instruction by the incarnate Savior is the fatness of the house. And the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":401,"ref":"p401","source":"παράδοξον· ἐκ τῶν πνευματικῶν, νοητῶν λεγόμενα οὔκ εἰσιν παράδοξα. τὰ αἰσθητῶς ὄντα τι ἕτερον οὔκ εἰσιν αἰσθητά. τὸ δὲ ὂν νοητὸν δύναται καὶ αἰσθητῶς νοηθῆναι. ἀδύνατον οὖν ἐπὶ αἰσθήσεως ἀρχιερέα καὶ ἀμνὸν τὸν αὐτὸν λαβεῖν. Ἰησοῦς δὲ καὶ ἀμνός ἐστιν καὶ ἀρχιερεύς. ἀδύνατόν ἐστιν θύραν καὶ οἶκον ἐπὶ αἰσθητοῦ λαβεῖν τὸ αὐτό. Ἰησοῦς δὲ ἀμφότερά ἐστιν, καὶ θύρα εἰσάγουσα εἰς τὸν οἶκον καὶ ὁ οἶκος ἐκεῖνος, εἰς ὃν εἰσάγει ἡ θύρα. καὶ ἁπαξαπλῶς τὰ νοητὰ πάντα τοιαῦτά ἐστιν. καὶ περὶ τῆς τοῦ ἀνθρώπου γοῦν ψυχῆς λέγομεν, ὅτι γεωργεῖ ἑαυτήν, αὖ τὸ φυτόν ἐστιν, καὶ ὅτι γῆ ἐστιν δεχομένη σπέρματα καὶ καρποφοροῦσα, καὶ ὅτι νύμφη γίνεται τοῦ θεοῦ λόγου καὶ τίκτει τέκνα σωτηρίας. καὶ γίνεται καὶ πρόβατον. καὶ πρὸς τὰς διαφόρους ἐπινοίας καὶ ὀνομασίας καὶ τὰς ὠφελείας λαμβάνομεν. ὅταν ἡ ψυχὴ γῆ καλῆται, τὰ δυνάμενά τι μαθήματα σπέρματά ἐστιν, ἐὰν δὲ νύμφη λέγηται, αἱ γοναὶ αἱ καταβαλλόμεναι εἰς αὐτήν, καὶ τὰ κόσμια τὰ περὶ αὐτὴν αἱ πρακτικαὶ καὶ ἠθικαὶ ἀρεταί εἰσιν καὶ αἱ διανοητικαὶ καὶ τέλειαι. πάλιν ὅταν πρόβατον λέγηται, νομὴ λέγεται τὰ μαθήματα, χλοὴ λέγεται τὰ παιδεύματα. πάντα οὖν δύναται ἅμα εἶναι ἄλλοις καὶ ἄλλοις. καὶ τοῦτο δὲ ἰστέον· ὁ λεγόμενος οἶκος καὶ ἄμπελός ἐστιν φέρων οἶνον· καὶ πάλιν σάρξ ἐστιν τρέφουσα· καὶ γεωργός ἐστιν ἐπιμελόμενος φυτῶν, ἵνα καρποφορήσουσιν. καὶ ὅρα, ὅτι αὐτὸς καὶ γεωργὸς καὶ ἄμπελος καὶ ποιμὴν καὶ πρόβατον. κατὰ διαφόρους δὲ ἐπινοίας λαμβανόμενα δείκνυσιν ὅτι οὐσία νοητή ἐστιν, περὶ ἧς ταῦτα λέγεται. ποτὲ γοῦν Ἕλληνος ἀπαιτοῦντος ὅτι·","english":"It is paradoxical; but the things said from the spiritual and intelligible realm are not paradoxical. The things that exist perceptibly are not something else perceptibly. But the intelligible being can also be understood perceptibly. It is impossible, then, in the realm of sense perception to take the same one as both high priest and lamb. But Jesus is both lamb and high priest. It is impossible in the perceptible realm to take the same thing as both door and house. But Jesus is both, both a door leading into the house and that house into which the door leads. And simply put, all intelligible things are of this sort. And concerning the soul of man, for instance, we say that it cultivates itself, and is itself the plant, and that it is earth receiving seeds and bearing fruit, and that it becomes a bride of the divine Word and bears children of salvation. And it also becomes a sheep. And we take these things in accordance with the various conceptions and names and benefits. When the soul is called earth, the teachings that are able to do something are seeds; but if it is called a bride, the offspring deposited into it, and the ornaments around it, are the practical and ethical virtues and the intellectual and perfect ones. Again, when it is called a sheep, the teachings are called pasture, the instructions are called green grass. All things, then, can be at the same time for different purposes. And this also must be known: what is called a house is also a vine bearing wine; and again it is flesh that nourishes; and it is a farmer caring for plants, so that they will bear fruit. And observe that he is himself both farmer and vine and shepherd and sheep. But these things, taken according to different conceptions, show that there is an intelligible substance about which these things are said. At one time, then, when a Greek demanded that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":402,"ref":"p402","source":"\"πόθεν ἔχετε δεῖξαι ἐκ τῆς γραφῆς ὑμῶν ὅτι, φέρε, ἡ ψυχὴ νοητή ἐστιν; πάντα γὰρ τὰ ἀπαγγελλόμενα περὶ αὐτῆς καὶ σωμάτων ἴδια σημαίνει\", ἔλεγον αὐτὸ τοῦτο· ἦ ἕκαστον τῶν σωμάτων ἓν ἔχει εἶδος ἐκεῖνο καθ' ὅ ἐστιν· ὅταν δὲ μετουσίᾳ λέγηται πάντα εἶναι, οὐδὲν αἰσθητῶς λέγεται. θεὸς λέγεται, πνεῦμα λέγεται, φῶς λέγεται ὡς ἄνθρωπος ἐσχηματιςμένος καὶ μέλη ἔχων· οὐκ ἔχει γὰρ πνεῦμα μέλη· θεὸς οὐκ ἔχει κάθισιν καὶ ἀνάστασιν καὶ πόδας καὶ τὰ ἄλλα· ἐξ οὗ παρίσταται, ὅτι αἱ οὐσίαι, περὶ ὧν ταῦτα λέγονται, νοηταί τινές εἰσιν. καὶ τὸν χειμάρρουν τῆς τρυφῆς σου ποτιεῖς αὐτούς. δύναται ἡ ῥέουσα πιότης τοῦ οἴκου πρὸς τῷ ποτίσαι καὶ εἰς μέθην νηφάλιον ἀγαγεῖν. \"χειμάρρουν̣ τρυφῆς\" ὀνομάζει, ὥσπερ λέγεται \"ποταμὸς τρυφῆς ἐκπορεύεσθαι ἐξ Ἐδὲμ καὶ ποτίζειν τὸν παράδεισον\". η῾̣ δὲ χορηγία τῆς διδασκαλίας, τῆς μετουσίας τῆς παιδεύσεως \"χειμάρρους\" λέγεται \"τρυφῆς\". \"ποτιεῖς ἐπ' αὐτούς\". εὖ δὲ καὶ τὸ φάναι· \"ποτιεῖς ἐπ' αὐτούς\", ἐπεὶ μετὰ τὸν χειμάρρουν τοῦτον γίνονται καὶ ἐν αὐτῇ τῇ πηγῇ. ὡς νήπιοι ποτίζονται, καὶ ἵνα ἀπὸ λέξεως ἀποστολικῆς εἴπω· τοῖς εἰσαγομένοις ὁ Παῦλος γράφει· \"γάλα ὑμᾶς ἐπότισα\". ποτίζονται δὲ οἱ μὴ δυνάμενοι ἑαυτοῖς πιεῖν, ποτίζονται οἱ παιδ̣ευόμενοι. ὅταν ποτισθῶσιν τοῦτον τὸν τῆς τρυφῆς ποταμόν, λοιπὸν ἐπ' αὐτὴν τὴν ζωὴν ἔρχονται, ἀφ' ἧς ρ῾̣εῖ οὗτος ὁ ποταμός, \"ὅτι παρὰ σοὶ πηγὴ ζωῆς\". ἐπεὶ παρὰ σοὶ πηγὴ ζωῆς ἔστιν. οὐκ εἶπεν· \"ὅτι παρὰ σοὶ πηγὴ ζωῆς γέγονεν\" ἢ \"πηγὴ ζωῆς ὑπάρξεται\", ἀλλὰ \"παρὰ σοὶ πηγὴ ζωῆς\". ἀεὶ ἡ πηγὴ τῆς ζωῆς αὕτη ἐστίν.","english":"From where can you show from your Scripture that, suppose, the soul is intelligible? For all the things announced about it signify things proper to bodies\"—they were saying this very thing: that each of the bodies has one form, that by which it is; but when all things are said to be by participation, nothing is said perceptibly. God is said, spirit is said, light is said, as a man shaped and having members; for spirit does not have members; God does not have a sitting and a rising and feet and the rest; from which it stands out that the essences about which these things are said are certain intelligible things. And you will give them to drink from the torrent of your delight. The flowing richness of the house can, in addition to giving drink, also lead to a sober drunkenness. He calls it \"a torrent of delight,\" just as it is said \"a river of delight goes forth from Eden and waters the paradise.\" And the supply of teaching, of the participation of instruction, is called \"a torrent of delight.\" \"You will give them to drink.\" And well also is the phrase \"you will give them to drink,\" since after this torrent they come also to the very fountain. As infants they are given to drink, and—to speak from an apostolic expression—Paul writes to those being initiated: \"I gave you milk to drink.\" And those who cannot drink for themselves are given to drink; those being instructed are given to drink. When they have been given to drink of this river of delight, thereafter they come to life itself, from which this river flows, \"for with you is the fountain of life.\" Since with you is the fountain of life. He did not say, \"for with you a fountain of life has come to be,\" or \"a fountain of life will exist,\" but \"with you is the fountain of life.\" Always this is the fountain of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":403,"ref":"p403","source":"ὅτε μέντοι οἱ ποτιζόμενοι πλησιάσουσιν, ῥεῖ καὶ ῥεῦμα γίνεται ἀπὸ τῆς πηγῆς καλούμενος \"τρυφῆς χειμάρρους\". ὅτι παρὰ σοὶ πηγὴ ζωῆς, ἐν τῷ φωτί σου ὀψόμεθα φῶς. θεώρει ὧδε πάλιν τὴν πηγήν· δι̣χῶς εἴρηκεν· καὶ τὸ φῶς εἴρηται πηγή. ἐπ' ἱστορίας δὲ καὶ σωματικῆς διαλήμψεως οὐ δυνατὰ ταῦτα. εἰ δὲ οὖν ἐξ αὐτοῦ ῥεῖ τὰ ἀγαθὰ καὶ οὐ δέχεταί ποθεν αὐτὰ ὡς λάκκος, κεφαλήν, πηγή ἐστιν ζωῆς. καὶ τί λέγω; αὐτὸς ἔλεγεν· \"ἐγώ εἰμι ἡ ζωή\". ταὐτὸν δέ ἐστιν εἰπεῖν \"ζωὴν\" καὶ \"πηγὴν ζωῆς\". ζ̣ωὴ μέν, ἐπεὶ ζωοποιεῖ καὶ εἰς ἀθανασίαν ἄγει, πηγὴ δέ, ὅτι οὐκ ἄλλοθεν δέχεται τὰ ζωοποιοῦντα, ἀλλὰ αὐτ̣ὴ αὐτὰ ἔχει ἐν ἑαυτῇ. \"ἐν τῷ φωτί σου ὀψόμεθα φῶς\"· εἰ δὲ πρὸς τὸν πατέρα λέγοιτο ἡ φωνὴ αὕτη, λέγει ὅτι· ἐπεὶ ὁ ἑωρακὼς τὸν υἱόν σου,\n\nφῶς ὄντα ἀληθινόν, ὁρᾷ σὲ φῶς ὑπάρχοντα, ἐν τῷ σῷ φωτὶ ὀψόμεθα σὲ φῶς ὄντα· \"ὁ\" γὰρ \"ἑωρακὼς τὸν υἱὸν ἑώρακεν τὸν πατέρα\". καὶ \"εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου ἐστὶν\" δεικνύουσα τὸν οὗ ἐστιν εἰκών, καὶ \"χαρακτήρ ἐστιν τῆς θεοῦ ὑποστάσεως\" φανερῶν τὴν ὑπόστασιν τοῦ θεοῦ. \"ἐν τῷ\" οὖν \"φωτί σου ὀψόμεθα φῶς\". εἰ δὲ καὶ πρὸς τὸν υἱὸν λέγοιτο τοῦτο, ἐν τῇ φωτεινῇ σου παιδεύσει καὶ διδασκαλίᾳ ὀψόμεθα σὲ ὄντα φῶς. οὗ λέγει· \"παράτεινον, ὁ θεός, τὸ ἔλεός σου τοῖς γιγνώςκουσίν σε\", γνῶσιν̣ ἐκείνην λέγει, περὶ ἧς λέγεται· \"αὕτη δέ ἐστιν ἡ αἰώνιος ζωή, ἵνα γιγνώσκουσίν σε τὸν μόνον ἀληθινὸν θεόν\". οὗτοι οἱ γνῶσιν ἔχοντες ἀγαπῶνται ὑπὸ τοῦ θεοῦ. \"ποιεῖ\" δὲ ὁ θεὸς \"ἔλεος εἰς χιλιάδας τοῖς ἀγαπῶσιν\" αὐτόν. τὸ \"εἰς χιλιάδας\" οὕτω λαμβάνομεν· ὁ ἀριθμὸς ἔχει οὗτος συνγένειαν πρὸς τὴν μονάδα.","english":"When, however, those who are watered draw near, it flows and a stream comes from the spring, called \"the torrent of delight.\" For with you is the fountain of life; in your light we shall see light. Observe the spring here again; he has spoken in two ways: the light too is called a spring. But in the historical and bodily sense these things are not possible. If, then, the good things flow from him and he does not receive them from anywhere, as a cistern does, he is the head, the fountain of life. And why do I say this? He himself said: \"I am the life.\" And it is the same thing to say \"life\" and \"fountain of life.\" Life, because he gives life and leads to immortality; a fountain, because he does not receive the life-giving things from elsewhere, but has them himself in himself. \"In your light we shall see light.\" But if this utterance is spoken with reference to the Father, he says: since he who has seen your Son, who is true light, sees you who are light, in your light we shall see you who are light; for \"he who has seen the Son has seen the Father.\" And \"he is the image of the invisible God,\" showing him whose image he is, and \"he is the express image of God's substance,\" making manifest the substance of God. \"In your light,\" then, \"we shall see light.\" But if this too is spoken with reference to the Son, in your luminous instruction and teaching we shall see you who are light. Where he says: \"Extend, O God, your mercy to those who know you,\" he means that knowledge of which it is said: \"And this is eternal life, that they may know you, the only true God.\" These who have knowledge are loved by God. And God \"shows mercy to thousands of those who love\" him. We understand \"to thousands\" thus: this number has a kinship with the unit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":404,"ref":"p404","source":"οἱ πλησιάζοντες οὖν τῷ θεῷ τῷ ἑνὶ ἀκολούθως καὶ ἓν πνεῦμα πρὸς αὐτὸν γινόμενοι, ἀκολούθως χιλιάδες καὶ μυριάδες γίνονται. ἀλλὰ τοῦτο λέγεται κατὰ τοῦτο· \"τὸ ἅρμα τοῦ θεοῦ μυριοπλάσιον, χιλιάδες εὐθηνούντων\"· οὐδὲ γὰρ οὕτως λαμβάνομεν χιλιάδα, τὴν δεκάκις ἑκατόν, ἀλλὰ διὰ τὴν οἰκειότητα τὴν πρὸς τὴν μονάδα. καὶ γίνεται ἔλεος εἰς αὐτούς. εἰ οὖν παρατείνει εἰς χιλιάδα ἡ τοῦ θεοῦ ἐλεημοσύνη, ὡς λέγεσθαι· \"ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ\", εἰκότως λέγει ἐνταῦθα· \"παράτεινον τὸ ἔλεός σου τοῖς γιγνώσκουσίν σε\". ἄλλως ἐλεᾷ τοὺς προσερχομένους μετανοίας τρόπῳ, τοὺς ἄφεσιν ἁμαρτιῶν αἰτοῦντας. ἐλεᾷ τοὺς γιγνώσκοντας αὐτὸν ὥστε βεβαιωθῆναι καὶ εἰς τὸ τέλος τὸ ὑπὲρ πάντα ἀνελθεῖν. καὶ τὴν δικαιοσύνην σου τοῖς εὐθέσι τῇ καρδίᾳ. εὐθεῖς δὲ καρδίᾳ καὶ καθαροὶ καρδίᾳ οἱ αὐτοί. ἐστὶν ἀγαθὸν οὖν τῶν καθαρῶν τῇ καρδίᾳν τὸ βλέπειν τὸν θεόν· \"μακάριοι\" γὰρ \"οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται\". μὴ ἐλθάτω μοι ποὺς ὑπερηφανίας, καὶ χεὶρ ἁμαρτωλῶν μὴ σαλεύσῃ με. μὴ ἐπιβῇ τῇ διανοίᾳ μου \"ὑπερηφανίας πούς\", τουτέστιν, μὴ πορεία τῆς ὑπερηφανίας ἐν ἐμοὶ γένηται· λέγονται γὰρ πολλάκις μέλη καὶ τῶν ο῾̣δῶν τῶν βελτίστων καὶ τῶν χειρίστων. ἐν παροιμίαις γοῦν λέγεται· \"τῆς δὲ ἀφροσύνης οἱ πόδες κατάγουσιν τοὺς χρωμένους αὐτῇ μετὰ θανάτου εἰς τὸν ᾅδην\". ὅσοι κατὰ ἀφροσύνην πορεύονται τοῖς ποσὶν τῆς ἀφροσύνης χ̣ρ̣ώμενοι, εἰς τὸν ᾅδην καταβιβάζονται. ὥσπερ οὖν εἰσιν ἀφροσύνης πόδες, οὕτω καὶ ὑπερηφανίας.","english":"Those, then, who draw near to God and, in accordance with the one, become one spirit toward him, correspondingly become thousands and tens of thousands. But this is said in this sense: \"The chariot of God is ten thousandfold, thousands of those who prosper\"; for we do not thus understand a thousand, the ten times a hundred, but because of the kinship toward the monad. And mercy comes upon them. If, then, God's mercy extends to a thousand, so that it is said, \"For his mercy is forever,\" reasonably he says here: \"Extend your mercy to those who know you.\" In another way he has mercy on those who come forward in the manner of repentance, who ask for forgiveness of sins. He has mercy on those who know him, so that they may be confirmed and ascend at the end to that which is above all. And your righteousness to the upright in heart. And the upright in heart and the pure in heart are the same. It is a good thing, then, for the pure in heart to see God; for \"blessed are the pure in heart, for they shall see God.\" Let not the foot of pride come upon me, and let not the hand of sinners shake me. Let not \"the foot of pride\" set foot upon my mind, that is, let not a walk of pride come to be in me; for members are often spoken of both of the best and of the worst. In Proverbs, at any rate, it is said: \"But the feet of folly lead down those who use her with death to Hades.\" As many as walk in folly, using the feet of folly, are brought down to Hades. Just as, then, there are feet of folly, so also of pride.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":405,"ref":"p405","source":"\"μὴ ἐλθάτω\" οὖν \"μοι ποὺς ὑπερηφανίας\", μὴ πορεία τῆς ὑπερηφανίας ἐν τῇ ψυχῇ μου καὶ τῇ διανοίᾳ. \"μηδὲ χεὶρ ἁμαρτωλῶν σαλεύσῃ με\". χεὶρ δὲ ἡ πρᾶξις πολλάκις εἴρηται, ὡς ἐὰν λέγῃ· \"ἄκανθαι φύονται ἐν χειρὶ τοῦ μεθύσου\", αἱ αἰσχραὶ ἐπιθυμία̣ι̣, αἱ ἀκόλαστοι ἡδοναί. ἐκεῖ ἔπεσαν οἱ ἐργαζόμενοι τὴν ἀνομίαν. ἔνθα ὁ ποὺς τῆς ὑπερηφανίας κ̣αὶ ἡ χεὶρ τοῦ ἁμαρτωλοῦ, \"ἔπεσαν οἱ τὴν ἀνομίαν ἐργαζόμενοι\". οὐ φύσις αὐτοὺς εἰς τὸ πτῶμα ἤγαγεν, ἀλλ' ἐνέργεια καὶ ἐργασία ἀνομίας. ἐξώσθησαν καὶ οὐ μὴ δύνωνται στῆναι. ἐπεὶ γὰρ αὐτοὶ ἑαυτοὺς κατεβίβασαν εἰς τὸν πόδα τῆς ὑπερηφανίας, καὶ τῇ χειρὶ τοῦ ἁμαρτωλοῦ παραδίδονται, ἣν εἵλαντο ἔχειν, καὶ ἡ παράδοσις αὕτη ἔξωσις αὐτῶν λέγεται. καὶ εὐεργετῶν ὁ θεὸς ἐξωθεῖ αὐτούς, ἵνα μὴ δυνηθῶσιν στῆναι ἐν τῷ κακῷ. οὐ φύσεως οὖν ἤ τινος βίας ἔξωθεν καταβαλλούσης αὐτόν, ἀλλ' ἡ ἐργασία αὐτοῦ οὖσα ἀνομία καὶ κακία. ἐξωθεῖ οὖν αὐτόν, ἵνα̣ μὴ παραμένῃ, ἵνα μὴ ἀκινήτως ἔχῃ στάσιν ἐν αὐτῇ. καὶ μειζόνως μὲν σαφηνίζειν δεῖ τὰς γραφάς. ποιεῖ δὲ τοῦτο ὁ ἀληθῶς θεόσοφος. ὅμως, εἰ μὴ οὕτως σαφηνίζοιντο, ἀλλ' ὑποδεεστέρως, οὐδὲ αὐτῶν τ̣ὸ μέγεθος δείκνυται οὐδὲ τοῦ δεδωκότος. Ἰουδαῖοι γοῦν κατὰ τὸ πρόχειρον καὶ τὸ ἀνθρώπινον ἐκλαμβάνοντες αὐτὰς λέγονται \"μὴ νοεῖν μηδὲ ἃ λέγουσιν μηδὲ περὶ ὧν διαβεβαιοῦνται\". 245 9 ὅτι οἱ πονηρευόμενοι ἐξολεθρευθήσονται. –––––––––––––––– ––––––––––– ––––––––––––––––––––––––––––– καταστραφῆναι, ἀλλ' ὀλεθρεύονται ᾗ πονηροί εἰσιν, ἵνα μηκέτι ὦσιν̣ τοιοῦτοι. σημαίνει δὲ καὶ τὴν κόλασιν. ἡ κόλασις δὲ","english":"Let not the foot of pride come to me,\" then—let not the walk of pride be in my soul and my mind. \"Nor let the hand of sinners shake me.\" For the hand is often spoken of as action, as when it says: \"Thorns grow in the hand of the drunkard\"—the shameful desires, the licentious pleasures. There fell those who work lawlessness. Where the foot of pride is and the hand of the sinner, \"there fell those who work lawlessness.\" It was not nature that led them to the fall, but the activity and practice of lawlessness. They were driven out and shall not be able to stand. For since they themselves brought themselves down into the foot of pride, and are handed over to the hand of the sinner, which they chose to have, this handing over is called their driving out. And God, in doing good, drives them out, so that they may not be able to stand in evil. It is not, then, by nature or by some external force casting him down, but his own practice, being lawlessness and wickedness. He drives him out, then, so that he may not remain, so that he may not have an unmoved standing in it. And indeed the Scriptures must be clarified more greatly. The one who is truly wise in God does this. Nevertheless, if they were not clarified in this way, but more inadequately, neither their own greatness is shown nor that of the one who gave them. At any rate, the Jews, taking them in the superficial and human way, are said \"not to understand even what they say nor the things about which they make assertions.\" 245 9 That those who do evil shall be utterly destroyed. ——— destroyed, but they are destroyed insofar as they are evil, so that they may no longer be such. It signifies also the punishment. And the punishment...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":406,"ref":"p406","source":"πάλιν ἐμποδιστικὴ κακίας ἐστίν. οἱ δὲ ὑπομένοντες τὸν κύριον αὐτοὶ κληρονομήσου̣σιν γῆν. οἱ ὑπομένοντες τὸν κύριον κληρονομοῦσιν τὴν ἤδη ἑρμηνευ θεῖσαν γῆν τὴν ἐν ὕψει, τῷ οὐρανῷ κειμ̣ένην. καὶ οὗτος ὁ Δαυὶδ ἔλεγεν· \"πιστεύω τοῦ ἰδεῖν τὰ ἀγαθὰ κυρίου ἐν γῇ ζώντων\". βασιλεὺς ἦν. βασιλέως δέ ἐστιν τὸ ἔχειν τὰ ἀγαθὰ τῆς ἑαυτοῦ γῆς καὶ τὸ κατακ̣υριεύειν αὐτῆς. οὐδεὶς δὲ πιστεύει λαβεῖν ὃ ἤδη ἔχει, ἀλλὰ πιστεύει εἰληφέναι. οὗτος δὲ λέγει· \"πιστεύω τοῦ ἰδεῖν\", οὐ \"ἑωρακέναι τὰ ἀγαθὰ\" ἐκεῖνα, ἃ δίδωσιν ὁ θεὸς \"τοῖς αἰτοῦσιν αὐτόν\", ὅταν γνησίως εὔχωνται περὶ αὐτῶν. \"οἱ ὑπομένοντε̣ς\" οὖν \"τ̣ὸν κύριον κληρονομήσουσιν τὴν γῆν\". ἆθλον μέγιστόν ἐστιν ἀρετῆς ἡ ὑπομονή· \"ἡ θλῖψις ὑπομονὴν κατεργάζεται\". θεωρεῖς ὅτι μετὰ θλῖψιν η῾̣ ὑπομονή. ἐκεῖνος οὖν ὑπομένει τὸν κύριον ὡς δεῖ ὁ μὴ ἄλλον ἢ αὐτὸν ἔχων ὑπομονήν. καὶ ὥσπερ σοφία γίνεταί τισιν καὶ δικαιοσύνη καὶ ἁγιασμ̣ός, οὕτω καὶ ὑπομονή. αὐτὸς γοῦν οὗτος ὁ Δαυὶδ ἐν ἄλλῳ ψαλμῷ λέγει· \"καὶ νῦν τίς ἡ ὑπομονή μου; οὐχὶ κύριος\"; ταύτην τὴν ὑπομονὴν ἀεὶ σπουδάζουσιν ἔχειν οἱ ὑπὲρ ἀρετῆς καὶ εὐσεβείας ἀγωνιζόμενοι. αὐτὸς πάλιν ὁ ὑμνῳδός που λέγει· \"ὑπομένων ὑπέμεινα τὸν κύριον\". οὐχ ἁπλῶς \"ὑπέμεινα\", ἀλλ' \"ὑπομένων\", ὡς τό· \"δικαίως τὸ δίκαιον διώκειν\". οἱ θεραπευταὶ τοῦ θεοῦ ἔχουσιν κληρονομίαν. καὶ τό γε παράδοξον ἄκουε· τέκνων ἐστὶν τὸ κληρονομεῖν, οὐ θεραπόντων. ἡ ὑπερβολὴ οὖν τῆς ἀγαθότητος τοῦ κλ̣ηρονομουμένου, ὡς ὅσον ἧκεν εἰς τὴν αὐτῶν κατάστασιν καὶ φύσιν, θεράποντας ὄντας εἰς κληρονομίαν ἄγει. καὶ ἔλεγον παράδειγμά ποτε εἰς τό·","english":"Again, it is a hindrance to vice. But those who wait for the Lord, they themselves shall inherit the land. Those who wait for the Lord inherit the land already interpreted—the land on high, set in heaven. And this David also said: \"I believe that I shall see the good things of the Lord in the land of the living.\" He was a king. And it belongs to a king to possess the good things of his own land and to have dominion over it. But no one believes that he will receive what he already has, but he believes that he has received it. Yet this one says: \"I believe that I shall see,\" not \"that I have seen\" those good things which God gives \"to those who ask him,\" when they pray for them genuinely. \"Those who wait,\" then, \"for the Lord shall inherit the land.\" Endurance is the greatest prize of virtue: \"tribulation works endurance.\" You see that endurance comes after tribulation. That one, then, waits for the Lord as he ought who has no other endurance than him. And just as wisdom becomes for some, and righteousness, and sanctification, so also endurance. At any rate, this same David in another psalm says: \"And now, what is my endurance? Is it not the Lord?\" This endurance those who strive for virtue and piety always earnestly desire to have. Again, the same psalmist somewhere says: \"Waiting, I waited for the Lord.\" Not simply \"I waited,\" but \"waiting,\" as in: \"rightly to pursue the right.\" The servants of God have an inheritance. And hear the paradoxical thing: it belongs to children to inherit, not to servants. The abundance, then, of the goodness of the one who is inherited—as far as it depends on their own condition and nature—leads those who are servants into an inheritance. And they once gave an example for the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":407,"ref":"p407","source":"\"τῇ χάριτί ἐστε σεσωσμένοι διὰ τῆς πίστεως, οὐκ ἐξ ἔργων\". καὶ ἔλεγον, ὅτι ἀδύνατόν ἐστιν ὅλως πίστιν ἔχειν ἄνευ ἔργων· \"νεκρὰ\" γάρ \"ἐσ̣τιν̣ χωρὶς ἔργων\". λέγει οὖν· \"διὰ τῆς πίστεως, οὐκ ἐξ ἔργων\". καὶ ἔλεγον τοιαύτην εἰκόνα· ὅταν φιλάνθρωπος ᾖν, ἀν̣θ' οὗ ἐργάζονταί τινες καὶ ὃν θεραπεύουσιν, δίδωσιν μισθὸν ὑπεραίροντα τὴν ἀξίαν τοῦ μισθοῦ. καὶ ἔλαβον τοιαύτην εἰκόνα ὅτι· ἔστω τις κτήτωρ καὶ πεπιστευκέτω γεώργιόν τινι καὶ λεγέτω αὐτῷ ὅτι· \"ἐὰν ἐπιμεληθῇς αὐτοῦ ὡς δεῖ καὶ ἐργάσῃ αὐτὸ ὡς προσῆκεν, χάρισμά σοι αὐτὸ δίδω· κληρονομίαν αὐτὸ ἔχε\". λέγομεν ἐκεῖνον ὅτι οὐκ ἐξ ἔργων ἔλαβε τὴν κληρονομίαν, ἀλλ' ἐκ χάριτος τοῦ ὀρέξαντος. \"ἔστιν κληρονομία τοῖς θεραπεύουσιν κύριον\". καὶ ἔτι ὀλίγον καὶ οὐ μὴ ὑπάρξῃ ὁ ἁμαρτωλός. τοῦτο λέγει· \"μὴ παραζήλου ἐν πονηρευομένοις μηδὲ ζήλου τοὺς ποιοῦντας τὴν ἀνομίαν\". φιλάγαθόν σε ζῷον ὁ θεὸς κατεσκεύασεν. φιλαγάθων δέ ἐστιν μὴ τὰ πρόσκαιρα καὶ παρόντα ἐπιθυμεῖν· τὰ γὰρ πρόσκαιρα καὶ παρόντα ὑπάρχει καὶ τοῖς ἁμαρτωλοῖς. μὴ τοίνυν παραζήλου αὐτο´̣ν, ἐὰν πλουτῇ, ἐὰν ὑγιαίνῃ· οὐ γὰρ ἀεὶ μένει. ἐὰν δὲ, οὐ τὴν οὐσίαν φημί, ἀλλὰ τὸν ποιόν. ἐπερ· τὸ \"πρόσκαιρον\"; –ἐὰν προχείρως αὐτὸ θέλῃς λαβεῖν, τῷ μηκέτι ἁμαρτάνειν δοκεῖ μὴ ἁμαρτωλὸς εἶναι. οὐκ ἐνεργεῖ δὲ τότε τὰ τῆς ἁμαρτίας. \"πρόσκαιρον\" δὲ \"ἀπόλαυσιν ἔχει ἡ ἁμαρτία\", ὡς Παῦλος γράφει. ἡ ἀπόλαυσις τῆς ἁμαρτίας οὐκέτι ὑπάρχει. πρὸς τοὺς πολλοὺς οὖν λέγομεν ὅτι τῷ μηκέτι ἁμαρτάνειν δοκεῖ οὐκέτι εἶναι ἁμαρτωλός, πρὸς δὲ τὸν ἀληθῆ λόγον· ἡ ἁμαρτία οὔτε ἦν ἐξ ἀρχῆς οὐδὲ εἰς τὸν αἰῶνα ἔσται·","english":"By grace you are saved through faith, not from works.\" And they said that it is altogether impossible to have faith without works; for \"it is dead without works.\" So he says, \"through faith, not from works.\" And they used an image like this: when a man is benevolent, in return for the fact that some labor and serve him, he gives a reward exceeding the worth of the reward. And they took an image like this: let someone be a landowner and let him have entrusted a farm to someone and let him say to him, \"If you take care of it as is necessary and work it as is fitting, I give it to you as a gift; have it as an inheritance.\" We say of that man that he received the inheritance not from works but from the grace of the one who bestowed it. \"There is an inheritance for those who serve the Lord.\" And yet a little while and the sinner shall not exist. This is what he says: \"Do not be jealous among those who do evil, nor be envious of those who practice lawlessness.\" God fashioned you as a creature that loves good. And it belongs to lovers of good not to desire the temporary and present things; for the temporary and present things exist also for sinners. Do not, then, be jealous of him if he is rich, if he is healthy; for it does not remain forever. But if—I do not mean the substance, but the quality. Since—what is \"temporary\"? —If you wish to take it readily, by no longer sinning one seems not to be a sinner. But then the works of sin are not active. \"Sin has a temporary enjoyment,\" as Paul writes. The enjoyment of sin no longer exists. So we say to the many that by no longer sinning one seems no longer to be a sinner, but according to the true account: sin neither existed from the beginning nor will it exist forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":408,"ref":"p408","source":"περὶ γὰρ τοῦ κορυφαιοτάτου εἴδους αὐτῆς τῆς εἰδωλολατρίας εἴρηται τοῦτο ὅτι· \"οὔτε ἀπ' ἀρχῆς οὔτε εἰς τὸν αἰῶνα\". εἰ δὲ αὐτὴ ἡ ὑπερέχουσα τῶν κακιῶν οὐδὲ ἀρχὴν ἔσχεν, οὕτως ὥστε ἄπαυστος̣ εἶναι, οὐδὲ οὐ λήμψει ποτὲ δηλονότι. \"ἔτι ὀλίγον καὶ οὐχ ὑπάρξει ὁ ἁμαρτωλός\". ἔχεις οὖν καὶ ἐν τῷ ἐνάτῳ ψαλμῷ· \"σύντριψον τὸν βραχίονα τοῦ ἁμαρτωλοῦ καὶ πονηροῦ\". οὐκ εἶπεν \"ἁμαρτωλοῦ\", ἀλλὰ \"τοῦ\". εἰ δὲ \"τοῦ ἁμαρτωλοῦ\" συντρίβεται ὁ βραχίων, πολλῷ πλέον τῶν ὑποδεεστέρων. 10 \"καὶ ζητήσεις τὸν τόπον αὐτοῦ καὶ οὐ μὴ εὕρῃς. προχείρως πάλιν· δεῖ γὰρ καὶ τὰς δημωδεστέρας ἐξηγήσεις λέγειν. δοκεῖ τόπος εἶναι τοῦ ἁμαρτωλοῦ ὁ περὶ γῆν τόπος· ὧδε γὰρ ἡ ἀνομία γίνεται, ὧδε αἱ ἁμαρτίαι τελοῦνται. παρελεύσεται\n\nοὖν ἡ γῆ μετὰ τοῦ οὐρανοῦ. \"ζητήσεις\" οὖν \"τὸν τόπον αὐτοῦ καὶ οὐ μὴ εὕρῃς\". τόπος δὲ κυρίως λέγεται ἡ θέσις ἑκάστου. ἀμέλει γοῦν καὶ περὶ τοῦ Ἰούδα λέγεται ὅτι παρέβη τὸν τόπον τῆς διακονίας· \"ἀφ' ἧς παρέβη Ἰούδας\". τόπος τις διακονίας ἐστὶν ἡ θέσις ἡ κατὰ τὴν διακονίαν· ὅταν γὰρ λέγῃ ὁ Παῦλος ὅτι· \"τίθενται πρῶτον ἀπόστολοι, δεύτερον προφῆται, τρίτον\", βαθ μοί εἰσιν διὰ τῆς θέσεω̣ς δηλ̣ούμενοι. ἀμέλει γοῦν καὶ ἐν ταῖς στρατιωτικαῖς τάξεσιν λέγουσιν ὅτι· τόπον ἔχει βενεφικιαρίου, βοηθοῦ, καὶ ἐν ταῖς ἐκ̣κλησίαις ὁμοίως. οὐκ εὑρεθήσεται ἡ θέσις τοῦ ἁμαρτωλοῦ, ἐὰν μηκέτι ἁμαρτωλὸς ᾖ. τόπος δὲ ἦν αὐτοῦ ἡ ἁμαρτία. οἱ δὲ πραεῖς κληρονομήσουσιν γῆν. τοῦ ἁμαρτωλοῦ μεθ' ὁλίγον οὐκέτι ἐσομένου οὐδὲ τοῦ τόπου αὐτοῦ εὑρισκομένου, κἂν ζητηθῇ, ὁ τόπος τῶν πράων μένει εἰς τὸν αἰῶνα·","english":"For this has been said concerning the most prominent form of idolatry itself: \"neither from the beginning nor unto the age.\" But if the preeminent one of evils did not even have a beginning, in such a way as to be unceasing, neither will it ever obviously come to an end. \"Yet a little while and the sinner shall not exist.\" You have, then, also in the ninth psalm: \"Break the arm of the sinner and the wicked man.\" He did not say \"of a sinner,\" but \"of the\" sinner. And if the arm of \"the sinner\" is broken, much more so that of those inferior. \"And you shall seek his place and shall not find it.\" Again, readily; for one must also give the more popular explanations. The place of the sinner seems to be the place around the earth; for here lawlessness occurs, here sins are committed. The earth, then, will pass away with the heaven. \"You shall seek,\" then, \"his place and shall not find it.\" But \"place\" is properly said of each one's position. At any rate, it is said also concerning Judas that he transgressed the place of his ministry: \"from which Judas transgressed.\" A place of ministry is the position according to the ministry; for when Paul says, \"first apostles are appointed, second prophets, third,\" they are ranks indicated by position. At any rate, also in military orders they say that someone has the place of a beneficiarius, of an adjutant, and similarly in the churches. The position of the sinner will not be found, if he is no longer a sinner. But his place was his sin. But the meek shall inherit the earth. Since the sinner will shortly no longer exist, nor will his place be found even if it be sought, the place of the meek remains unto the age.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":409,"ref":"p409","source":"αἰώνιος γάρ ἐστιν ἡ ω̣η, ἀθάνατός ἐστιν. καὶ περὶ τοῦ σπουδαίου λέγεται ὅτι· \"ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος\". οἱ πραεῖς οὖν, τουτέστιν̣ οἱ πραότητα ἔχοντες, οἱ ἀοργησίαν κατορθοῦντες, κληρονομήσουσιν τὴν γῆν· πρᾶος γάρ ἐστιν ὁ ἀο´̣ργη̣τος· οὐ γὰρ προσεκτέον ἄλλοις τισὶν λέγουσιν ὅτι ἐκεῖνος πρᾶός ἐστιν, κἂν ὀργίζηται οἷς δεῖ ὀργισθῆναι. πολιτικωτέρα δ̣ε´̣ ἐστιν αὕτη ἡ πραότης καὶ ῥητορική. τί ποτε; ἀόργητος γάρ ἐστιν ὁ σπουδαῖος· καὶ γὰρ ἐν τοῖς φθάσασιν στίχοις εἴρηται· \"παῦσαι ἀπὸ ὀργῆς καὶ ἐνκατάλιπε θυμόν\". καὶ κατατρυφήσουσιν ἐπὶ πλήθει εἰρήνης. πότε δὲ τὸ πλῆθος τῆς εἰρήνης ταύτης γίνε̣ται; ὅταν ἡ ἐπευχὴ εἰσακούηται τῶν λεγόντων· \"χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη\". ὁ δυνάμενος εἰπεῖν ὅτι· \"μετὰ τῶν μισούντων τὴν εἰρήνην ἤμην εἰρηνικός\", πλῆθος εἰρήνης ἔχει, κατατρυφᾷ ἐπὶ τῷ πλήθει τῆς εἰρήνης ταύτης. δυνατὸν δε`̣ εἰπεῖν ὅτι· μετοικισθέντες ἀπὸ τοῦ χωρίου τούτου, ἔνθα πόλεμοι καὶ τάραχοι τυγχάνουσιν, γίνονται ἐν γῇ τῶν πραέων, ἔνθα εἰρήνη πολιτεύεται. εἶπον καὶ ἄλλοτε τοῦτο ὅτι τόπος παραδίδοται τοιοῦτος ἐν τοῖς ἐπιχειρηματικοῖς τόποις· \"ποία ἀρετὴ ποίας δεῖται\"; καὶ λέγει ὅτι· δικαίων ὄντων πάντων οὐ χρεία ἀνδρείας. ἀνδρείαν δὲ λέγει τὴν πολιτικωτέραν τὴν ἐν πολέμοις συνισταμένην. πάντων δικαίων ὄντων οὔκ ἐστιν χρεία ἀνδρείας. ἀνδρείας δὲ παρούσης χρεία δικαιοσύνης. καὶ ἐνταῦθα οὖν κατατρυφῶσιν ἐπὶ πλήθει εἰρήνης, ὅταν ὦσιν πρᾶοι. ὁ δὲ πρᾶος, ὡς εἴρηται ἡμῖν, ἀταράχως πρὸς ὀργὰς ἔχει.","english":"For it is eternal, it is immortal. And concerning the virtuous man it is said: \"His righteousness endures unto the age of ages.\" The meek, then—that is, those who possess meekness, those who achieve freedom from anger—will inherit the earth; for the one free from anger is meek. For one must not attend to certain others who say that that man is meek even if he becomes angry with those with whom one ought to be angry. But this meekness is more political and rhetorical. What, then? For the virtuous man is free from anger; for indeed in the preceding verses it has been said: \"Cease from anger and forsake wrath.\" And they will delight in abundance of peace. But when does the abundance of this peace come about? When the prayer of those who say is heard: \"Grace to you and peace be multiplied.\" The one who can say: \"I was peaceful with those who hate peace\" has an abundance of peace, and delights in the abundance of this peace. But it is possible to say that, having been removed from this place, where wars and tumults occur, they come to be in the land of the meek, where peace governs. I have said this also at another time, that such a topic is handed down among the argumentative topics: \"Which virtue needs which?\" And it says that, when all are righteous, there is no need of courage. And it calls courage the more political kind, the kind that is constituted in wars. When all are righteous, there is no need of courage. But when courage is present, there is need of righteousness. And here, then, they delight in abundance of peace when they are meek. But the meek man, as has been said by us, is disposed without disturbance toward anger.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":410,"ref":"p410","source":"καὶ ἐκ τοῦ διδάξαντος καὶ παρασκευάσαντος πρὸς μίμησιν ἑαυτοῦ τὸ με´̣γεθος τῆς ἀρετῆς σκόπει· \"μάθετε\", φησίν, \"ἀπ' ἐμοῦ, ὅτι πραύς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ\". οὐχ ἁπλῶς εἶπεν \"ταπεινός\", ἀλλ̣ὰ \"τῇ καρδίᾳ\". κατὰ διάθεσιν πρᾶός εἰμι, κατὰ τὴν καρδίαν. ὁ ἀτυφίαν ἔχων \"ταπεινὸς τῇ καρδίᾳ\" ἐστίν. ἐπειδὴ δὲ ἐνέπεσεν ἡ λέξις ἡ εὐαγγελική, ἐλεγκτέον τοὺς λέγοντας ὅτι νοῦν οὐκ ἔσχεν Ἰησοῦς, ἀλλὰ ἄλογον ψυχήν. ἐν πάσαις ταῖς γραφαῖς καὶ καιναῖς καὶ παλαιαῖς ἡ καρδία ἀντὶ νοῦ λέγεται· ὅταν γὰρ λέγῃ· \"ἀκούσατέ μου οἱ ἀπολωλεκότες τὴν καρδίαν\", οἱ ἀπολωλεκότες τὸ νοεῖν. καὶ \"λιθίνη καρδία\" ἡ ἠλίθιος νόησις. εἰ τοίνυν ἔχει καρδίαν καὶ αὕτη ἀρετὴν ἔχει–πραὺς γάρ ἐστιν τῇ καρδίᾳ καὶ ταπεινός–, τέλειον ἄνθρωπον ἀνείληφεν. παρατηρήσεται ὁ ἁμαρτωλὸς τὸν δίκαιον καὶ βρύξει ἐπ' αὐτὸν τοὺς ὀδόντας αὐτοῦ. τοῦτο λέγει ὅτι· ὁ ἁμαρτωλὸς ἀεὶ ἐχθρὸς εἶναι θέλει τοῦ δικαίου, καὶ οὐ μόνον ε᾿̣χ̣θρός, ἀλλὰ καὶ φονικὸς θέλει κατ' αὐτοῦ εἶναι. καὶ ὅρα γε τὸ \"παρατηρήσεται\", πῶς κεῖται· κυρίως τὸ παρατηρεῖσθαι τοῦτο σημαίνει π̣αρατηρεῖν πῶς βλάψῃ τίς τινα. ὡπλισμένος τίς ἐστιν· ὁ βαλεῖν αὐτὸν βέλεσιν θέλων παρατηρεῖται, ποῖον αὐτοῦ μέλος γυμνόν̣ ἐστιν, καὶ ἐκεῖ πέμπει τὸ βέλος. ἐπεὶ οὖν πεφραγμένος ἐστὶν ὁ δίκαιος, οὔκ ἐστιν γυμνός, ἀλλὰ \"τὴν πανοπλίαν τοῦ θεοῦ\" ἐνδέδυται καὶ \"τὸν θώρακα τῆς πίστεως ἀνείληφεν\" καὶ ὅλος ἐστὶν ἠσφαλισμένος. ἐὰν δὲ τὸ \"παρατηρήσεται\" ἀντὶ τοῦ \"τηρήσει\" –πολλάκις γὰρ τὰ μετὰ προθέσεως λεγόμενα ῥήματα τὸ αὐτὸ σημαίνουσιν, οἷον \"βαίνων\" καὶ \"καταβαίνων\"· ὁ καταβαίνων","english":"And from the one who taught and prepared us for the imitation of himself, consider the greatness of virtue: \"Learn,\" he says, \"from me, that I am meek and lowly in heart.\" He did not say simply \"lowly,\" but \"in heart.\" I am meek in disposition, in heart. The one who possesses freedom from vanity is \"lowly in heart.\" And since the Gospel phrase has come up, we must refute those who say that Jesus had no mind, but an irrational soul. In all the Scriptures, both new and old, the heart is spoken of in place of the mind; for when it says, \"Hear me, you who have lost your heart,\" it means those who have lost their understanding. And a \"heart of stone\" is foolish understanding. If, then, he has a heart and this too has virtue—for he is meek in heart and lowly—he has taken up a perfect man. The sinner will watch the righteous man and gnash his teeth at him. This means that the sinner always wishes to be an enemy of the righteous man, and not only an enemy, but he wishes to be murderous against him. And observe the word \"will watch,\" how it is used; properly, \"to watch\" means to watch how one might harm someone. One is armed; the one who wishes to strike him with arrows watches what part of him is exposed, and there he sends the arrow. Since, then, the righteous man is fenced about, he is not exposed, but has put on \"the whole armor of God\" and has \"taken up the breastplate of faith\" and is wholly secured. But if \"will watch\" is taken in place of \"will keep\"—for often verbs spoken with a preposition mean the same thing, as \"walking\" and \"going down\"; the one going down","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":411,"ref":"p411","source":"βαίνει κάτω–ἐὰν τὸ \"τηρήσει\" οὖν, δύο σημαίνει, ἤτοι τὸ παρατηρήσειν εἴρηται ἢ τὸ φυλάξαι. ἐὰν γοῦν λέγῃ ἐν τῷ εὐαγγελίῳ ὁ σωτήρ· \"πάτερ ἅγιε, τήρησον αὐτούς\", \"φύλαξον αὐτοὺς\" λέγει. \"ὅτε ἤμην μετ' αὐτῶν, ἐγὼ ἐτήρουν αὐτούς\", ἀν τὶ τοῦ \"ἐφύλαττον\". καὶ οἱ λέγοντες· \"διατηρήσεις ἡμᾶς ἀπὸ τῆς γενεᾶς ταύτης\", \"διαφυλάξεις\" λέγουσιν. σημαίνει δέ, ὡς εἶπον, τὸ \"τηρῆσαι\" τὸ \"παρατηρήσασθαι\". λέγεται γοῦν· \"αὐτός σου κεφαλὴν τηρήσει, καὶ σὺ αὐτοῦ πτέρναν\". τὴν κεφαλὴν τοῦ ὄφεως̣ ἐπιτηρεῖ ὁ ἅγιος, ἵνα τὸ κεφάλαιον τῆς κακίας αὐτοῦ ἀνελὼν ὅλον αὐτὸν σχῇ νενεκρωμένον. ὁ δὲ ὄφις οὐ δύναται τοῦ ἀνδρ̣ὸς τὴν κεφαλὴν τηρεῖν, ἀλλὰ τὴν πτέρναν, τὰς ἐσχατίας αὐτοῦ δυνάμεις τὰς τῇ γῇ πλησιαζούσας τηρεῖ. οὐ γίνεται δὲ καίριος τρῶσις οὐδὲ βλάβη ἐπὶ τὴν πτέρναν. εἴρηται γοῦν καὶ ἐν ἄλλοις· \"ἡ ἀνομία τῆς πτέρνης μου κυκλώσει με· τότε ἐφοβούμην ἐν τῇ πονηρᾷ ἡμέρᾳ\". εἰ τὴν κεφαλήν μου ἐτήρει η ἡ ἀνομία, ἥπτετο τῆς κεφαλῆς μου ὡς ἐκείνου, περὶ οὗ γέγραπται· \"ἐπιστρέψει ὁ πόνος αὐτοῦ εἰς κεφαλὴν αὐτοῦ\". καὶ πάλιν· \"τὰς ὁδοὺς αὐτῶν ἔδωκα εἰς κεφαλὰς αὐτῶν\", ἀντὶ τοῦ· \"εἰς τὸν νοῦν αὐτῶν\". εὖ δὲ καὶ τὸ φάναι \"τὸν δίκαιον\", οὐ \"δίκαιον\" ἁπλῶς, ἀλλὰ τὸν τέλειον δίκαιον, τὸν ἀνέλε̣γκτον̣· λέγεται γὰρ πολλάκις καὶ ἐπὶ τῶν προκοπτόντων τῷ ὀνόματι τῷ κατὰ τῶν τελείων κατηγορουμένῳ, οἷον· \"σοφοὶ οὐκ ἐκκλίνουσιν ἐκ στόματος κυρίου\". οὐδεὶς τῶν σοφῶν ἔξω γίνεται τοῦ λόγου τοῦ κυρίου πάντα σὺν λόγῳ ἐνεργῶν. λέγεται δέ· \"ἔλεγχε σοφὸν καὶ ἀγαπήσει σε\". ἰδοὺ σοφός.","english":"...goes down. If then \"he will keep,\" it signifies two things: either \"to watch closely\" is meant, or \"to guard.\" If, then, the Savior says in the Gospel: \"Holy Father, keep them,\" he means \"guard them.\" \"When I was with them, I was keeping them,\" instead of \"I was guarding them.\" And those who say: \"You will preserve us from this generation,\" mean \"you will guard us thoroughly.\" And \"to keep,\" as I said, signifies \"to watch closely.\" For it is said: \"He will watch your head, and you his heel.\" The holy one watches closely the head of the serpent, so that by destroying the chief part of his wickedness he may have him wholly dead. But the serpent cannot watch the man's head, but his heel—he watches his lowest powers, those near the earth. And no timely wound or harm comes upon the heel. For it is said also elsewhere: \"The lawlessness of my heel will encircle me; then I was afraid in the evil day.\" If lawlessness were watching my head, it would touch my head as it did his, concerning whom it is written: \"His labor will return upon his head.\" And again: \"I gave their ways upon their heads,\" instead of \"upon their mind.\" And well is it to say \"the righteous man,\" not simply \"righteous,\" but the perfectly righteous, the one beyond reproach; for the name predicated of the perfect is often used also of those making progress, as: \"The wise do not turn aside from the mouth of the Lord.\" No one of the wise comes outside the word of the Lord, performing all things with reason. And it is said: \"Reprove a wise man and he will love you.\" Behold, a wise man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":412,"ref":"p412","source":"251 21 δανείζεται ὁ ἁμαρτωλὸς καὶ οὐκ ἀποτείσει, ὁ δὲ δίκαιος οἰκτίρει καὶ διδοῖ. –––––––––––––––––––– ––––––– ––––––––––––––––––––––––––––– οὐ μόνον ἀποδίδωσιν ἃ ἐδανείσατο, ἀλλὰ καὶ εὐεργέτης ἄλλων γίνε̣ται. ἐλεῶν κερδαίνει. \"ὁ\" δὲ \"ἐλεῶν πτωχὸν θεῷ δανείζει\". ὁ δανειζόμενος παρὰ θεοῦ δίκαιος καὶ πλῆθος συναγαγὼν ἔργων καὶ ἀργυρίων λογ̣ικῶν, καὶ ἄλλον εὐεργετεῖ· οἱ γὰρ κακοὶ βλάπτουσιν τοὺς συνόντας, οἱ δὲ δίκαιοι ὠφελοῦσιν. καὶ ὅτι ὁ κακὸς βλαπτικός ἐστιν, φανερόν. εἴρηται γοῦν ἐν παροιμίαις, ὅτι ὁ σοφὸς ὠφελεῖ καὶ βελτιοῖ· \"ἔ λεγχε σοφὸν καὶ ἀγαπήσει σε\". ἐλεγχόμενος καλῶς δέχεται τ̣οὺς ἐλέγχους ὡς ἀγαπῆσαι τὸν ἐλέγξαντα. ἀγαπήσας δὲ τὸν ἐλέγξαντα οὐκέτι ἐργάζεται τὰ ἐφ' οἷς ὁ ἔλεγχος γέγονεν. ὥσπερ \"ἀδελφός ἐστιν τοῦ λυμαινομένου ἑαυτὸν\" ὁ πράττων τὸ κακόν. ἑαυτὸν οὖν πρὸ πάντων βλάπτει ὁ κακός. \"ὁ δίκαιος\" οὖν \"οἰκτίρει καὶ δίδει\" καὶ χαριστικός ἐστιν καὶ ἁπαξαπλῶς κοινωνεῖ ἐν καλοῖς τῷ πλησίον. οἱ λέγοντες ὅτι, \"ἐὰν ἀδελφὸς ἢ ἀδελφὴ γυμνοὶ ὑπάρχωσιν καὶ λειπόμενοι τῆς ἐφημέρου τροφῆς\", ὅτι· \"ὑπάγετε ἐν εἰρήνῃ, χορτάζεσθε\", μὴ διδοῖ δὲ αὐτοῖς τὰ ἐπιτήδεια, οὐδὲν ὠφέλησεν αὐτούς, ἐπεὶ ου᾿̣κ \"οἰκτίρει καὶ δίδωσιν\". δυνα̣τὸν δὲ καὶ οὕτως ἐκλαβεῖν· ὁ μὲν ἁμαρτωλὸς θεόθεν δανειζόμενος τὰς διδομένας αὐτῷ ἐννοίας κοινὰς̣ καὶ τὰς ἐντολὰς \"οὐκ ἀποτείσει\" ου᾿̣δὲ ὃ ἔχει οὐδὲ ὃ ἔλαβεν, οὐδὲ τὸ κέρδος οὐδὲ τὸν τόκον. \"ὁ δὲ δίκαιος\" θεὸς ἔτι μᾶλλον \"οἰκτίρει καὶ διδοῖ\". ἐκεῖνος δεχόμενος οὐκ ἀποδίδωσιν, ἀλλὰ αὐτὸς ἔτι μᾶλλον \"οἰκτίρει καὶ δίδωσιν\". καὶ λέγω·","english":"The sinner borrows and will not repay, but the righteous man has compassion and gives. He not only repays what he borrowed, but also becomes a benefactor of others. By showing mercy he gains. \"But he who has mercy on the poor lends to God.\" The righteous man, who has borrowed from God and gathered a multitude of works and of rational silver, also benefits another; for the wicked harm those who are with them, but the righteous profit them. And that the wicked man is harmful is evident. It is said, at any rate, in Proverbs that the wise man profits and improves: \"Reprove a wise man, and he will love you.\" When reproved, he receives the reproofs well, so as to love the one who reproved him. And having loved the one who reproved him, he no longer does the things for which the reproof came. Just as \"a brother of the man who ruins himself\" is the one who does evil. The wicked man, then, harms himself before all others. \"The righteous man,\" then, \"has compassion and gives,\" and is gracious and simply shares in good things with his neighbor. Those who say, when \"a brother or sister is naked and lacking daily food,\" \"Go in peace, be filled,\" but do not give them what is necessary, have profited them nothing, since he does not \"have compassion and give.\" But it is possible to understand it also in this way: the sinner, having borrowed from God the concepts given to him in common and the commandments, \"will not repay\" either what he has or what he received, neither the profit nor the interest. But \"the righteous\" God still more \"has compassion and gives.\" That one, receiving, does not repay, but he himself still more \"has compassion and gives.\" And I say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":413,"ref":"p413","source":"τότε ὁ οἰκτιρμὸς φαίνεται καὶ ἡ εὐεργεσία, ἐὰν ὁ λαμβάνων ἀχάριστος ᾖ. \"χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίςτους καὶ πονηρούς\", δίδωσιν. ἀχαριστοῦσιν οἱ λαμβάνοντες–τῷ γὰρ μὴ ἀποδιδόναι ἃ δεῖ ἀποδιδόναι, ἀχάριστοι εὑρίσκονται καὶ πονηροί–, ἀλλ' ὁ θεὸς ἔτι χρηστός ἐστιν καὶ ἐπὶ τούτους. ὅθεν ὁ δίκαιος ἔτι μᾶλλον ο̣ἰκτίρει καὶ παρέχει. ὁ μιμητὴς τοίνυν τοῦ θεοῦ, \"ὁ ἐλεῶν πτωχὸν καὶ τῷ θεῷ δανείζων\", κἂν ὁ δανειζόμενος μὴ παρέχῃ ἃ ὀφείλει παρέχειν, ἔτι οἰκτίρμων ἐστίν, ἔτι παρέχει. καὶ λάβε μοι τὴν παραβολὴν τοῦ εὐαγγελίου τὴν περὶ τῶν ταλάντων· \"ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν\" δέδωκεν τὰ λογικὰ αὐτοῦ ὑπάρχοντα, οὐχ ἑκάστῳ κατὰ τὴν φύσιν, ἀλλὰ κατὰ τὴν δύναμιν, ἣν ἐκ προαιρέσεως ἑαυτῷ κατεσκεύασεν. \"καὶ τῷ μὲν δέδωκεν πέντε, τῷ δὲ δύο, τῷ δὲ ἕν\". \"ὁ τὰ πέντε\n\nλαβὼν τάλαντα εἰργάσατο ἐν αὐτοῖς\" καὶ ἐδιπλασίασεν αὐτά. δανεισάμενος ἀποδέδωκεν. ὁ τὰ δύο ὡσαύτως. ὁ τὸ ἓν λαβὼν καὶ εἰς τὴν γῆν αὐτὸ κατακρύψας οὐδὲ εἰργάσατο ἐν αὐτῷ οὐδὲ ἀπέδωκεν τόκους, αὐτὸ εἰς τὴν γῆν κατέκρυψεν. ὅταν ἴδῃς ἄνθρωπον δύναμιν ἔχοντα τοῦ εὐεργετῆσαι ἢ φιλανθρωπεύσασθαι καὶ μὴ ποιοῦντα, ὃ ἔλαβεν εἰς τὴν γῆν κατέκρυψεν, εἰς τὴν ὑλικὴν αὐτοῦ προαίρεσιν αὐτὸ κατέκρυψεν. καὶ ἀπαιτηθεὶς αὐτό, ὅτε λοιπὸν καιρὸς τοῦ \"σύναγε\" πρὸς τοὺς εἰληφότας τὰ λογικὰ ἀργύρια, λέγει ὅτι· \"ἴδε ἔχεις τὸ σόν\". καὶ ᾐτιάσατό γε τὸν θεόν, τὴν ἑαυτοῦ βραδύτητα ἄλλῳ θέλων ἐπιγράψαι· \"ᾔδειν σε\", λέγει, \"ᾐ´̣δ̣ειν̣, ὅτι ἄνθρωπος αὐστηρὸς εἶ αἴρων ὃ οὐκ ἔθηκας, θερίζων ὃ οὐκ ἔσπειρας·","english":"Then mercy and beneficence are shown when the one who receives is ungrateful. \"He is kind to the ungrateful and the wicked,\" he gives. Those who receive are ungrateful—for by not repaying what they ought to repay, they are found ungrateful and wicked—but God is still kind even to these. Therefore the righteous man shows even more mercy and provides. The imitator of God, then, \"he who has mercy on the poor and lends to God,\" even if the borrower does not provide what he owes to provide, is still merciful, still provides. And take for me the parable of the Gospel concerning the talents: \"to each according to his own ability\" he gave his rational possessions, not to each according to nature, but according to the ability that he prepared for himself from his own free choice. \"And to one he gave five, to another two, to another one.\" \"The one who received the five talents worked with them\" and doubled them. Having borrowed, he repaid. The one with the two did likewise. The one who received the one and buried it in the ground neither worked with it nor paid interest, but buried it in the ground. When you see a man who has the ability to do good or to show kindness and does not do it, he has buried in the ground what he received, he has buried it in his own material free choice. And when it is demanded back, when at last it is the time to \"gather\" from those who have received the rational silver, he says: \"Behold, you have what is yours.\" And he even blamed God, wishing to inscribe his own slowness upon another: \"I knew you,\" he says, \"I knew that you are a harsh man, taking up what you did not put down, reaping what you did not sow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":414,"ref":"p414","source":"καὶ φοβηθεὶς ἔκρυψά σου τὸ ἀργύριον εἰς τὴν γῆν\" καὶ οὐδενὶ αὐτ̣ὸ ἔδωκα. ἐξ ὧν εἴρηκεν, τὸν ἔλεγχον καὶ τὴν κατάκρισιν ἔσχεν· \"ἄνθρωπε δοῦλε πονηρέ, ἦ ᾔδεις ὅτι αἴρω ὃ οὐκ ἔθηκα\", εἰ τὰ μὴ ἐμαυτοῦ καλα`̣ αἴρω, τὸ ἐμὸν ὑπερέπραξα οὐ τοὺς εἰληφότας, εἰ \"θερίζω ὅπου οὐκ ἔσπειρα\"; πάντως ἐλάμβανον τὸ ἐμόν, εἰ ἦς αὐτὸ δεδωκὼς ἐπὶ τραπέζης, ἵνα πολυπλασιασθῇ. ἐστερήθη γοῦν καὶ τούτου. καὶ ὁ ἁμαρτωλὸς οὖν πολλάκις δανειζόμενος ἐὰν μὴ ἀποδιδῷ ὃ ὀφείλει ἀποδίδειν, ἀφαιρεθήσεταί ποτε ἐκείνων τῶν εὐεργ̣εσιῶν. οὐκέτι αὐτὸς λήμψεται τοῦ δικαίου ἔτι μᾶλλον οἰκτίρο̣ντος καὶ παρέχοντος. ὅτι οἱ εὐλογοῦντες αὐτὸν κληρονομήσουσιν γῆν. οἱ εὐλογοῦντες τὸν δίκαιον. κατὰ ἀμφοτέρας τὰς ἀποδόσεις λημπ̣τ̣έον̣· ἤτοι τὸν δίκαιον ἄνθρωπον ἢ τὸν θεόν. εὐλογεῖ τὸν θεὸν ὁ ἐκεῖνα ποιῶν ἃ ἀπαιτεῖ αὐτόν, ὥστ' εἰπεῖν· \"εὐλογήσω τὸν κύριον ἐν παντὶ καιρῷ\". καὶ ὁ δίκαιος δὲ ἄνθρωπος εὐλογεῖται· \"εὐλογία\" γὰρ \"κυρίου ἐπὶ κεφαλὴν δικαίου\". καί· \"οὗτος λήμψεται εὐλογίαν παρὰ κυρίου\". \"γῆν\" ἐκείνην, περὶ ἧς εἴρηται· \"καὶ ὑψώσει σε τοῦ κατακληρονομῆσαι τὴν γῆν\". οἱ δὲ καταρώμενοι αὐτὸν ἐξολεθρευθήσονται. καταρᾶται οὖν τὸν δίκαιον ὁ ἀσεβῆ περὶ αὐτοῦ λέγων, περὶ ὧν ἢ πρὸς οὓς λέγει· \"οὐαὶ αὐτοῖς, ὅτι ἀπεπήδησαν ἀπ' ἐμοῦ· δείλαιοί εἰσιν, ὅτι ἠσέβησαν εἰς ἐμὲ κακά· ἐλυτρωσάμην αὐτούς, αὐτοὶ δὲ κατελάλουν κατ' ἐμοῦ ψεύδη\". \"ἐγώ\", φησίν, \"ἐλυτρωσάμην αὐτούς\", ἤγαγον αὐτοὺς εἰς τὸ τῆς παλινγενεσίας λουτρὸν ἄφεσιν ἁμαρτιῶν παντελῆ δωρησάμενος, ἀπαλείψας αὐτῶν τὰς ἀνομίας.","english":"And being afraid, I hid your silver in the earth, and I gave it to no one. From what he said, he received the rebuke and the condemnation: \"You wicked servant, did you know that I reap where I did not sow?\" If I take up what is not mine—the good things—I have exacted beyond what is mine, not from those who received it, if \"I reap where I did not sow\"? Certainly I was receiving what was mine, if you had given it at the table, so that it might be multiplied. He was deprived, then, even of this. And so the sinner, often borrowing, if he does not repay what he ought to repay, will one day be deprived of those benefactions. No longer will he himself receive, while the righteous man still more pities and provides. For those who bless him will inherit the earth. Those who bless the righteous man. According to both interpretations it must be taken: either the righteous man or God. He blesses God who does those things which he requires of him, so as to say: \"I will bless the Lord at all times.\" And the righteous man also is blessed: for \"the blessing of the Lord is upon the head of the righteous.\" And: \"This one will receive a blessing from the Lord.\" That \"earth\" about which it is said: \"And he will exalt you to inherit the earth.\" But those who curse him will be utterly destroyed. So he curses the righteous man who speaks impious things about him, concerning which or to whom he says: \"Woe to them, for they have leaped away from me; wretched are they, for they have done impiety against me—evils; I redeemed them, but they spoke falsehoods against me.\" \"I,\" he says, \"redeemed them,\" I led them to the bath of regeneration, granting complete forgiveness of sins, wiping away their lawless deeds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":415,"ref":"p415","source":"αὐτοὶ δὲ καταλαλοῦσιν κατ' ἐμοῦ ψεύδη μὴ πράττοντες ἐκεῖνα τὰ ἐφ' οἷς ἐκλήθησαν. καὶ ἄφεσιν ἁμαρτιῶν ἔσχον· οὐ γὰρ διὰ τοῦτο ἐλυτρωσάμην αὐτούς, ἵνα ἁμαρτάνωσιν, ἀλλ' ἵν' ἔξω ἁμαρτίας γένωνται. ἐὰν οὖν μετὰ τὰ λύτρα καὶ σῶστρα ἄτοπ̣α ποιῇ τις, καταλαλεῖ τοῦ λαλῆσαι τρόπον τινὰ λέγει· \"οὐδέν με ὠφέλησεν\", ψεύδη κατ' αὐτοῦ λέγει. παρὰ κυρίου τὰ διαβήματα ἀνθρώπου κατευθύνεται, καὶ τὴν ὁδὸν αὐτοῦ θελήσει. ὁ ἄνθρωπος προαιρετικῶς διαβαίνει ἀπὸ τῶν χειρόνων ἐπὶ τὰ κρείττονα, ἀπὸ τῶν προσκαίρων ἐπὶ τὰ αἰώνια. καὶ αὐτοῦ ἐστιν τὸ θελῆσαι τὸ καλόν, ἐπεὶ \"οὐ τοῦ τρέχοντος οὐδὲ τοῦ θέλοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ\" ἐστιν τὸ ἀνύσαι ἀμέμπτως τὴν ὁδόν. \"παρὰ κυρίου τὰ διαβήματα ἀνθρώπου κατευθύνεται\". οὐ δίδοται τὰ διαβήματα̣· ἡμῶν γάρ ἐστιν θελῆσαι διαβῆναι ἀπὸ τῶν φαύλων ἐπὶ τὰ καλά. αὐτίκα γοῦν ἐν τῇ κατ' αὐτὸν καθόλου ἐπιστολῇ ὁ Ἰωάννης γράφει· \"ἡμεῖς οἴδαμεν ὅτι μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν\". \"διαβεβήκαμεν\", οὐκ \"ἤχθημεν\". οὐ βία ἡμᾶς εἰς τοῦτο τι´̣θησιν̣ θεοῦ κατευθύναντος τὰ διαβήματα, τέλος ἐπιτιθέντος τοῖς οὕτω γινομένοις ὀρθοῖς δ̣ι̣αβήμασιν. ἔχεις δὲ π̣ολλὰ ἐν τῇ γραφῇ τοιαῦτα· \"ὁδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας τὴν καρδίαν μου\". θεοῦ πλατύνοντος τὴν καρδίαν, εὖρος τῇ νοήσει δεδωκότος, ἀνύει τις τὴν τῶν ἐντολῶν ὁδόν. οὐχ ὅτι ἔδραμεν, ἐπλατύνθη αὐτοῦ ἡ καρ̣δία, ἀλλ' ὅτι ἐπλάτυνεν αὐτὴν ὁ θεὸς πᾶσαν στενοχωρίαν τὴν ἐκ φαύλων λογισμῶν καὶ θλίψεων ἐκβάλλων, διὰ τοῦτο ἔδ̣ραμεν τὴν ὁδὸν τοῦ θεοῦ. πάλιν δὲ ἐὰν λέγηται ἐν τῷ Ἰηρεμίᾳ, μὴ ὡς ἐναντίωμα","english":"But they speak falsehoods against me, not doing those things for which they were called. And they received forgiveness of sins; for I did not redeem them for this reason, that they might sin, but that they might be without sin. If, then, after the ransom and the deliverance someone does what is out of place, he speaks against him who in a certain way said, \"It profited me nothing,\" and he speaks falsehoods against him. The steps of a man are directed by the Lord, and he will desire his way. Man passes over by choice from worse things to better things, from temporary things to eternal things. And it is his to desire the good, since \"it is not of him who runs, nor of him who wills, but of God who shows mercy\" to accomplish the way blamelessly. \"The steps of a man are directed by the Lord.\" The steps are not given; for it is ours to desire to pass over from evil things to good things. At any rate, in his catholic epistle John writes: \"We know that we have passed over from death to life.\" \"We have passed over,\" not \"we were led.\" It is not by force that God, having directed the steps, places us in this, setting a limit to the upright steps that come to be in this way. And you have many such things in the Scripture: \"I ran the way of your commandments, when you enlarged my heart.\" When God enlarges the heart, having given breadth to the understanding, one accomplishes the way of the commandments. It was not because he ran that his heart was enlarged, but because God enlarged it, casting out all constriction that comes from evil thoughts and afflictions; for this reason he ran the way of God. And again, if it is said in Jeremiah, not as a contradiction","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":416,"ref":"p416","source":"νομίσῃς· \"οἶδα ὅτι οὐ τοῦ ἀνθρώπου ἡ ὁδὸς αὐτοῦ οὐδὲ ἀνὴρ πορεύσεται κατευ ιαν αὐτοῦ\". σὺ εἶ ὁ. διττῶς δὲ δύναται διάνοιαν ἔχειν τὸ τοῦ προφήτου ῥητόν· ἀπειλεῖ ὁ Ναβουχοδονοσσὸρ καθαίρεσιν τῆς̣ Ἰερουσαλὴμ καὶ μετοικισμὸν ὅλου τοῦ Ἑβραικοῦ γένους. ἔλεγεν ὁ προφήτης ὅτι· εἰ καὶ ἠπείλει καὶ τὰ αἴτια τοῦ τοῦτο παθ̣ε̣ι῀̣ν̣ ἡμεῖς παρέσχομεν, \"οἶδα ὅτι οὐ τοῦ ἀνθρώπου ἡ ὁδὸς αὐτοῦ\". δύνῃ κωλῦσαι αὐτοῦ τὴν ἐφ' ἡμᾶς ὁδόν· κἂν γὰρ ἀνὴρ νομίζῃ εἶναι καὶ μέγας, ἀλλ' οὐ κατορθοῦται ἡ πορεία αὐτοῦ σοῦ κωλύοντος. δυνατὸν καὶ οὕτω λαβεῖν κατὰ τὴν ἀποδοθεῖσαν ἤδη διάνοιαν εἰς τό· \"οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ\". προτίθεσθε δραμεῖν τὴν σωτηριώδη ὁδόν. οὐκ ἔστιν ἡμῶν ἀνύσαι τὴν ὁδόν, ἀλλὰ θελῆσαι εἰς τὸ τέλος τῆς ὁδοῦ ἐλθεῖν, ὥστ' ἀνειπεῖν· \"τὸν δρόμον τετέλεκα\". ἐξ αὐτοῦ δὲ τὸ κατευθῦναι, ἐξ αὐτοῦ τὸ ξεναγῆσαι. \"ὁδήγησόν με ἐπὶ τη`̣ν ἀλήθειάν σου\". ὁ ὁδηγούμενος ὑπὸ θεοῦ οὐχ ἑαυτῷ κατορθοῖ. ποθεῖ δὲ κατορθῶσαι καὶ δέδωκεν ἑαυτὸν τῷ δυναμένῳ αὐτὸν εἰς τελειότητα ἀγαγεῖν. τὰ τοιαῦτα τὰ κατὰ θεόν, λέγω, καὶ πρὸς αὐτὸν ὁρῶντα πλουσίως ἐπιτελεῖται καὶ οὐκ ἔστιν μερίσαι ἕκαστον ἀφ' ἑκάστου. ἐπόθησέν τις τὸ καλόν, μιμητὴς εἶναι θεοῦ σπουδάζει, προθέσθαι ἀναλαβεῖν τὴν ἀρετήν· προθέμενος οὐχ ἵσταται μέχρι τῆς προθέσεως, ἀλλ' ἐνεργεῖ, μελετᾷ, σπουδάζει, ἐθίζει ἑαυτὸν πράττειν τὰ καλά. \"εἰ ἀνηγγέλη σοι, ὦ ἄνθρωπε, τί κύριος αἰτεῖ παρὰ σοῦ ἢ τοῦ ἀγαπᾶν ἔλεον καὶ ποιεῖν κρίμα καὶ ἕτοιμον εἶναι τοῦ πορεύεσθαι μετὰ κυρίου τοῦ θεοῦ\";","english":"You might think; \"I know that the way of man is not in himself, neither shall a man walk and direct his own steps.\" You are the one. But the prophet's saying can have a twofold meaning: Nebuchadnezzar threatens the destruction of Jerusalem and the deportation of the whole Hebrew race. The prophet was saying: even if he threatened and we ourselves provided the causes of suffering this, \"I know that the way of man is not in himself.\" You can hinder his way against us; for even if he thinks he is a man and great, his course is not made straight when you hinder it. It is possible also to take it thus, according to the meaning already given to the text: \"not of him who wills, nor of him who runs, but of God who shows mercy.\" You set before yourselves to run the saving way. It is not ours to complete the way, but to will to come to the end of the way, so as to say: \"I have finished the course.\" But from him comes the directing, from him the guiding. \"Guide me in your truth.\" He who is guided by God does not make straight his way by himself. But he longs to make it straight and has given himself to the one who is able to lead him to perfection. Such things, I mean the things according to God and looking to him, are accomplished richly, and it is not possible to divide each from each. Someone has longed for the good, he strives to be an imitator of God, he has set before himself to take up virtue; having set it before himself he does not stand still at the resolve, but he acts, he meditates, he strives, he accustoms himself to do good things. \"If it has been announced to you, O man, what the Lord requires of you, but to love mercy and to do judgment and to be ready to walk with the Lord your God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":417,"ref":"p417","source":"ὁ ἑτοιμάζων ἑαυτὸν εἰς τὸ ἀεὶ μετὰ τοῦ κυρίου τοῦ θεοῦ πορεύεσθαι πάντῃ ἀνεμπόδιστός ἐστιν. μόνον ἑτοιμαζέτω ἑαυτὸν εἰς τοῦτο λέγων· \"ἑτοίμη ἡ καρδία μου, ὁ θεός, ἑτοίμη ἡ καρδία μου\". οὐδεὶς δὲ τῶν ἐνποδιζομένων ὑπὸ λογισμῶν αἰσχρῶν ἢ ἐν̣θυμήσεώς τινος εἰπεῖν δύναται· \"ἑτοίμη ἡ καρδία μου, ὁ θ̣ε̣ο´̣ς̣, ἑτοίμη ἡ καρδία μου\"· ἔχει γὰρ δεσμά, \"σειραῖς τῶν ἑαυτοῦ ἁμαρτιῶν σφίνγεται\". τὴν ὁδὸν τοῦ κατευθυνομένου ἐν τοῖς δ̣ιαβήμασιν ὁ θεὸς θέλει. θελητῶς δὲ βαδίζει, τὴν ὁδὸν τῆς ζωῆς τρέχει αὐτὸν τὸν εἰρηκότα· \"ἐγώ εἰμι ἡ ὁδός\". πατεῖ καὶ τρέχει ἐπ' αὐτοῦ. \"καὶ τὴν ὁδὸν αὐτοῦ θελήσει\". δυνατὸν δὲ καὶ τοῦτο εἰπεῖν ὅτι· οὗ τὰ διαβήματα κατευθύνεται ὑπὸ τοῦ θεοῦ, τὴν τοῦ θεοῦ ὁδὸν θέλει, εἰς ἣν ἄγει αὐτόν, ἐφ' ἣν ὁδηγεῖ καὶ ξεναγεῖ αὐτόν. κἄν ποτε οὖν συμβῇ πεσεῖν, οὐ καταρήγνυται. ὅταν πέσῃ, οὐ καταραχθήσεται. λάβε μοι παράδειγμα τοιοῦτο· δρομεύς τις ἔστω ἄριστος καὶ ποδῶν ὠκύτητα κατὰ φ̣ύσιν ἔχων καὶ τὴν τέχνην τὴν δρομικὴν ἄκρως παρασκευασθείς. οὗτος ὀξέως περὶ τὸ τρέχειν ἔχων καὶ γεγυμνασ̣μ̣ένους ἔχων τοῦ ἔσω ἀνθρώπου τοὺς πόδας ἄν ποτε προσπταίσῃ ἐν τῷ τρέχειν, τρόπον τινὰ βραχεῖαν αἴσθησιν λαμβάνει τοῦ προσπταίσματος· οὐδὲ γὰρ καταστρέφεται οὐδὲ αὐτὸς ὥσπερ πληγεὶς ὀκλᾷ, παύεται τοῦ δρόμου. κἄν ποτε οὖν συμβῇ γενέσθαι τινὰ ὄλισθον, οὐ καταρήγνυται. ὠλίσθησεν Ἰούδας ἀπὸ τῆς ὁδοῦ τῆς ἀληθείας καὶ κατέπεσεν· εἴρηται γάρ· \"πρηνὴς γενάμενος ἐλάκησεν μέσος\". πρηνὴς δὲ οὐκ ἂν ἐγένετο, εἰ μὴ καταραχθεὶς ἦν. εὖ δὲ καὶ τό· \"ὅταν πέσῃ, οὐ καταραχθήσεται\".","english":"The one who prepares himself to walk always with the Lord God is in every way unhindered. Let him only prepare himself for this, saying: \"My heart is ready, O God, my heart is ready.\" But none of those who are hindered by shameful thoughts or by some impulse can say: \"My heart is ready, O God, my heart is ready\"; for he has bonds, \"he is entangled in the cords of his own sins.\" God wills the way of the one whose steps are directed. And he walks willingly, he runs the way of life—the very one who said: \"I am the way.\" He treads and runs upon him. \"And his way he will will.\" It is also possible to say this: that the one whose steps are directed by God wills the way of God, to which he leads him, on which he guides and conducts him as a stranger. And so, even if it should happen that he falls at some time, he is not shattered. When he falls, he will not be dashed down. Take for me an example of this sort: let there be some excellent runner, who has swiftness of feet by nature and has been perfectly equipped in the runner's art. This one, being quick in running and having the feet of the inner man trained, if ever he stumbles in running, in some way he receives a brief sensation of the stumble; for he is not overturned, nor does he himself, as if struck, falter and cease from the race. And so, even if some slip should happen at some time, he is not shattered. Judas slipped from the way of truth and fell; for it is said: \"Having become prone, he burst asunder in the middle.\" But he would not have become prone if he had not been dashed down. And well also is that: \"When he falls, he will not be dashed down.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":418,"ref":"p418","source":"κἂν πταῖσμά τι γένηται, οὐ παρέχει \"τῷ διαβόλῳ τόπον\", ὥστε πάντῃ αυ᾿̣τὸν καταστρέψαι καὶ καταράξαι. εἶδέν τις γυναῖκα πρὸς ἐπιθυμίαν με´̣χρι τῆς̣ προπαθείας· ἔδοξεν πίπτειν, ἀλλ' οὐ κατερράγη· ὅταν γὰρ εἴξῃ ἀκολουθῆσαι τῷ λογισμῷ καὶ νικήσῃ αὐτὸν τοῦ κάλλους ἡ ἐπιθυμία, κατερράγη, κατέπεσεν. οἷοί εἰσιν οἱ πρεσβύτεροι οἱ μανέντες κατὰ Σωσάννης. ὅτι κύριος ἀντιστηρίζει χεῖρα αὐτοῦ. \"χεὶρ\" πολλάκις ἡ πρᾶξις λέγεται, ἡ ἐνεργητικὴ δύναμις. ἀντιστηρίζων τὴν ἐνεργητικὴν αὐτοῦ δύναμιν οὐκ ἐᾳ῀̣ αὐτὸν τέλεον καταπεσεῖν. εὑρίσκει ποῦ τὴν χεῖρα ἐρείσῃ. καὶ γίνεται αὐτοῦ ὁ κύριος ἀντιστήριγμα κατὰ τὰ λεχθέντα πρὸ τούτου· \"καὶ ἐγένετο κύριος ἀντιστήριγμά μου\". τὴν ποιητικὴν αὐτοῦ δύναμιν κρατεῖ ὥστ' ἀνειπεῖν· \"ἐκράτησας τῆς χειρὸς τῆς δεξιᾶς μου, καὶ ἐν τῇ βουλήσει σου ὡδήγησάς\n\nμε\". ἰδοὺ τὴν κράτησιν 255 28 καὶ σπέρμα ἀσεβῶν ἐξολεθρευθήσεται. ––––––––––––– –––––––––––––– ––––––––––––––––––––––––––––– ἐστὶν ἡ ἀσέβεια. εἰς θεὸν δέ ἐστιν γινομένη. τὸ \"σπέρμα\" ἀντὶ τοῦ \"τὰ γεννήματα τῶν ἀσεβῶν\". δύναται δὲ καὶ τὸ \"σπέρμα\" οἷον ἡ διάθεσις τῶν ἀσεβῶν. ἐξολεθρεύεται δὲ συμφερόντως. ἵνα μη´̣ τινα προεν̣έγκῃ ἔτι μένοντα, σπέρμα ἐξολεθρεύεται. δίκαιοι κληρονομήσουσιν γῆν καὶ κατασκηνώσουσιν εἰς αἰῶνα αἰῶνος ἐπ' αὐτῆς. ἐπὶ τῆς γ̣ῆς τῆς εἰρημένης. 30–31 στόμα δικαίου μελετήσει σοφίαν, καὶ ἡ γλῶσσα αὐτοῦ λαλεῖ κρίσιν· ὁ νόμος αὐτοῦ ἐν καρδίᾳ αὐτοῦ, καὶ οὐχ ὑποσκελισθήσεται τὰ διαβήματα αὐτοῦ. λαλεῖ σοφίαν τὸ στόμα τοῦ δικαίου. ὅταν πεφωτισμένος ᾖ ὁ σοφός̣, φωτεινοὺς προφέρει λόγους· εἴρηται γάρ·","english":"And even if some stumble occurs, he does not give \"place to the devil,\" so as to be wholly overthrown and dashed down by him. Someone saw a woman with desire up to the point of initial passion; he seemed to fall, but was not dashed down. For whenever he yields to follow the thought and the desire for beauty conquers him, he has been dashed down, he has fallen—such as were the elders who raged against Susanna. For the Lord props up his hand. \"Hand\" is often said of action, the active power. Propping up his active power, he does not allow him to fall completely. He finds where he may rest his hand. And the Lord becomes his support, according to what was said before this: \"And the Lord became my support.\" He holds fast his creative power, so as to say: \"You held my right hand, and in your will you guided me.\" Behold the holding fast. And the seed of the ungodly shall be utterly destroyed. ––––––––––––– ––––––––––––– ––––––––––––––––––––––––––––– is ungodliness. And it is that which arises against God. \"Seed\" stands for \"the offspring of the ungodly.\" But \"seed\" can also mean, as it were, the disposition of the ungodly. And it is utterly destroyed for their benefit, so that it may not bring forth anything further that remains—the seed is utterly destroyed. The righteous shall inherit the earth and shall dwell upon it for ever and ever. Upon the earth that was spoken of. The mouth of the righteous shall meditate wisdom, and his tongue shall speak judgment; his law is in his heart, and his steps shall not be tripped up. The mouth of the righteous speaks wisdom. Whenever the wise man has been enlightened, he brings forth luminous words; for it has been said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":419,"ref":"p419","source":"\"σοφία ἀνθρώπου φωτιεῖ πρόσωπον αὐτοῦ\". ὁ ταύτην λαλῶν τὴν σοφίαν πεφωτισμ̣ένον ἔχει τὸ πρόσωπον τοῦ νοῦ· \"διήγησις\" γὰρ \"εὐσεβοῦς διὰ παντὸς σοφία\". καὶ πάλιν ὁ λέγων ὁ πειθόμενος τῷ λέγοντι ὅτι· \"ἄνοιξον στόμα σου λόγῳ θεοῦ\", λέγων· \"τὸ στόμα μου ἤνοιξα καὶ εἵλκυσα πνεῦμα\", σοφίαν λαλεῖ. \"στόμα\" οὖν \"δικαίου μελετήσει σοφίαν\". ἀεὶ τὰ σοφὰ μελετᾷ, οὐ μ̣όνον τὰ θεωρήματα τῆς εὐσεβείας, ἀλλὰ καὶ τὰ τῆς πράξεως σοφά. \"ἡ γλῶσσα αὐτοῦ λαλει῀̣ κρίσιν\". κεκριμένως πάντα φθέγγε̣τ̣ται, \"ἀργὸν ῥῆμα\" οὐ προφέρεται· οἶδεν γάρ, ὅτι \"ἐκ τῶν λόγων ἑαυτοῦ δικαιοῦταί τις, καὶ ἐκ τῶν λόγ̣ων αὐτοῦ καταδικάζεται\". διὰ τοῦτο κεκριμένως φθέγγεται. καὶ ὥσπερ οἱ λογισμοὶ τοῦ δικαίου κρίματά εἰσιν– \"λογισμοὶ\" γὰρ \"δικαίων κρίματα\"· οὐκ ἔχουσιν ἁπλῶς λογισμοὺς ῥεριμμένους, ἀλλὰ κεκριμένους καὶ ἐξητασμένους καὶ κεκ̣ανονισμένους–. ἀπὸ τῶν τοιούτων κριμάτων καὶ λόγος κεκριμένος προφέρεται. καὶ διὰ τοῦτο \"ἡ γλῶσσα τοῦ δικαίου λαλεῖ κρίσιν\". εἰ γὰρ ἃ λογίζεται, ταῦτα λαλεῖ, λογίζεται δὲ κεκριμένους καὶ ἐξητασμένους λογισμούς, καὶ ὁ λόγος αὐτοῦ τοιοῦτός ἐστιν. καὶ λοιπὸν τὴν αἰτίαν ἀποδίδωσιν· \"ὁ νόμος αὐτοῦ\" οὐκ ἐν τοῖς ὠσίν ἐστιν μόνοις, ἀλλ' \"ἐν τῇ καρδίᾳ αὐτοῦ\". \"δίδωσιν\" γὰρ \"ὁ θεὸς νόμους αὐτοῦ εἰς καρδίαν καὶ ἐπὶ τὴν διάνοιαν ἐπιγράφει αὐτούς\". οὗ οὖν πεπλήρωται ἡ καρδία αὐτοῦ τοῦ θεοῦ νόμου, διὰ τοῦτο καὶ σοφίαν μελετᾷ καὶ κρίσιν λαλεῖ. τούτου δὲ ὑπαρχθέντος καὶ κατορθωθέντος \"οὐχ ὑποσκελίζεται τὰ διαβήματα αὐτοῦ\". κατ' εὐθὺ βαίνει, οὐ προσκόπτει, ἵν' οὕτως εἴπω, ὑποπτέρους ἔχει πόδας.","english":"The wisdom of a man will enlighten his face.\" He who speaks this wisdom has his face—that is, the face of his mind—enlightened; for \"the narration of a pious man is wisdom at all times.\" And again, he who says, and he who is persuaded by the one who says, \"Open your mouth for the word of God,\" saying, \"I opened my mouth and drew in the Spirit,\" speaks wisdom. \"The mouth,\" then, \"of the righteous will meditate on wisdom.\" He always meditates on wise things—not only the contemplations of piety, but also the wise things of action. \"His tongue speaks judgment.\" He utters all things in a judged manner; he does not bring forth \"an idle word\"; for he knows that \"by his words one is justified, and by his words he is condemned.\" For this reason he speaks in a judged manner. And just as the thoughts of the righteous are judgments—for \"the thoughts of the righteous are judgments\"; they do not simply have thoughts that are cast about, but judged and examined and regulated—from such judgments a judged word is also brought forth. And for this reason \"the tongue of the righteous speaks judgment.\" For if he speaks the things he thinks, and he thinks judged and examined thoughts, then his word is of this sort too. And for the rest he gives the reason: \"His law\" is not in his ears only, but \"in his heart.\" For \"God gives his laws into the heart and writes them upon the mind.\" Whose heart, then, is filled with the law of God—for this reason he both meditates on wisdom and speaks judgment. And when this has been established and set right, \"his steps are not tripped up.\" He walks straight; he does not stumble; so to speak, he has feet with wings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":420,"ref":"p420","source":"ὁ δὲ ὑποπτέρους ἔχων πόδας οὐκ ὀλισθαίνει, οὐ διαπταίει. ὑποδέδεται γοῦν ὁ σοφὸς \"τὴν ἑτοιμασίαν τοῦ εὐαγγελίου τῆς εἰρήνης\". \"ἡ ἑτοιμασία τοῦ εὐαγγελίου\" ὑπ̣οδήματα γίνεται τῶν ποδῶν τοῦ δικαίου· ταύτα γὰρ τὰ ὑποδήματα ὑπόπτερά εἰσιν ἄνω φέροντα. λέγει γοῦν καὶ ὁ θεὸς̣ τῇ ψυχῇ· \"ὑπέδησά σε ὑάκινθον\". οὐκ ἄλλῳ τοῦτο τὸ ὑπόδημα περιθεῖναι ἐπέτρεψεν, ἀλλ' αὐτὸς αὐτὸ ὑπέδησεν. φιλεῖ δὲ ὁ ὑάκινθος μιμεῖσθαι τοῦ αἰθέρος τὸ χρῶμα. αἰθέριον οὖν ὑπόδημα ὑπέδησά σε. κατανοεῖ ὁ ἁμαρτωλὸς τὸν δίκαιον καὶ ζητεῖ τοῦ θανατῶσαι αὐτόν. κατανοεῖ οὐχ ἵνα μιμήσηται αὐτόν. Παῦλος γράφει τοῖς ἐν Χριστῷ ἀνθρώποις· \"κατανοοῦντες αὐτοὺς εἰς παροξυνμὸν ἀγάπης καὶ καλῶν ἔργων\" καὶ τἆλλα. κατανοοῦσιν, ἵνα μιμήσωνται αὐτούς· \"πείθεσθε\" γὰρ \"τοῖς ἡγουμένοις ὑμῶν\", \"οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον τοῦ θεοῦ, ὧν ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆς μιμεῖσθε τὴν πίστιν\". ὧδε τὸ κατανοεῖν ἐπαινετόν ἐστιν. ὁ δὲ ἁμ̣αρτωλὸς κατανοεῖ τὸν δίκαιον, οὐχ ἵνα μιμήσηται, οὐχ ἵνα ἀποδέξηται, ἀλλ' ἵνα θανατώσῃ. ἀμφοτέρως δὲ θανατοῖ ὁ ἁμαρτωλὸς τὸν δίκαιον· ἐὰν ἀποστήσῃ αὐτὸν ἀπὸ τῆς δικαιοσύνης, θανατοῖ αὐτόν, ἢ θανατοῖ αὐτὸν ἐπιβουλευτικῶς ἐπιφέρων κατ' αὐτοῦ θάνατον, ὡς διενόησαν ποιεῖν κατὰ Σωσάννης οἱ πρεσβύτεροι. καὶ οὐ μὴ ἐνκαταλείψει αὐτὸν εἰς τὰς χεῖρας αὐτοῦ οὐδὲ μὴ καταδικάσει αὐτόν, ὅταν κρίνηται αὐτῷ. κἂν ἐπιθῆται, οὐκ ἐνκαταλείψει αὐτὸν εἰς τὰς χεῖρας αὐτοῦ. ἐλέγομεν δὲ διαφορὰν τῆς λέξεως τῆς ἐνκαταλείψεως. εἰ καὶ ἀνῃρέθη ὁ Ναβουθὲμ","english":"But he who has winged feet does not slip, does not stumble. At any rate, the wise man has \"put on as shoes the preparation of the gospel of peace.\" \"The preparation of the gospel\" becomes shoes for the feet of the righteous man; for these shoes are winged, carrying him upward. At any rate, God also says to the soul: \"I have shod you with hyacinth.\" He did not permit another to put this shoe around you, but he himself shod you with it. And the hyacinth is wont to imitate the color of the aether. An ethereal shoe, then, I have shod you with. The sinner observes the righteous man and seeks to put him to death. He observes him, not in order to imitate him. Paul writes to the people in Christ: \"observing them as a provocation to love and to good works,\" and the rest. They observe them in order to imitate them; for \"obey your leaders,\" \"who spoke to you the word of God, whose way of life you observe as you consider its outcome, and imitate their faith.\" Here the observing is praiseworthy. But the sinner observes the righteous man, not in order to imitate him, not in order to approve him, but in order to put him to death. And the sinner puts the righteous man to death in both ways: if he causes him to fall away from righteousness, he puts him to death; or he puts him to death by plotting and bringing death upon him, as the elders intended to do against Susanna. And he will certainly not abandon him into his hands, nor will he condemn him when he is judged by him. Even if he attacks, he will not abandon him into his hands. And we were speaking of the difference in the meaning of the word \"abandonment.\" Even if Naboth was removed","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":421,"ref":"p421","source":"ὑπὸ τῶν ἐπιβουλευσάντων, οὐκ ἐνκατελείφθη εἰς τὰς χεῖρας αὐτῶν· τότε γὰρ ἐνκατελείπετο, εἰ ὅπερ ἠβούλοντο πεποιήκει. οἱ μάρτυρες ἀνῃρέθησαν ὑπό τινων, ἀλλ' οὐκ ἐνκατελείφθησαν εἰς τὰς χεῖρας αὐτῶν. τότε δὲ ἐνκατελείποντο, εἰ ἦσαν θύσαντες. ὅταν κρίνεται ὁ ἁμαρτωλὸς δικαίῳ, οὐ καταδικάζεται ὁ δίκαιος. ἐκρίνοντο οἱ πρε̣σβύτεροι μετὰ Σωσάννης, καὶ οὐ κατεδικάσθη ἐκείνη ἐν τῷ κρίνεσθαι ἐκείνους· ἐκεῖνοι γὰρ συκοφάνται ἀπεδείχθησαν ψευδεῖς. 256 34 ὑπόμεινον τὸν κύριον καὶ φύλαξον τὴν ὁδὸν αὐτοῦ, καὶ ὑψώσει σε τοῦ κατακληρονομῆσαι γῆν. λοιπὸν προτρέπει· εἰ καὶ πολλά ἐστιν τὰ ἐνοχλοῦντα, εἰ καὶ πολλοὶ οἱ πολέμιοί εἰσιν καὶ βλάψαι καὶ ἀναιρῆσαι θέλοντες, ἀλλὰ \"ὑπόμεινον τὸν κύριον καὶ φύλαξον τὴν ὁδὸν αὐτοῦ\", ὥστ' ἀνειπεῖν· \"τὸν δρόμον τετέλεκα\"· τότε γὰρ ὑψώσει σε κα̣ι`̣ κατακληρονομήσεις τὴν γῆν. τὸ ἆθλον τῆς ὑπομονῆς ἐδήλωσεν ὅτι· ὑψηλόν σε ποιήσει, μετάρσιόν σε λήμψεται, εἰς αὐτὸν τ̣ὸν οὐρανὸν ξεναγήσει σε. ἐν τῷ ἐξολεθρεύεσθαι τοὺς ἁμαρτωλοὺς ὄψῃ. τοῦτο λέγει ὅτι· ὀλεθρε̣υ̣ομένους τοὺς ἁμαρτωλοὺς ὄψῃ καὶ σεαυτὸν γνώσει ὅτι ἐκληρονόμησας τὴν γῆν. ὅτι ὑπέμεινας τὸν κύριον καὶ τὴν ὁδὸν αὐτοῦ ἐφύλαξας, οὐχ ὑπέπεσας α̣ὐτοῖς. 35–36 εἶδον τὸν ἀσεβῆ ὑπερυψούμενον καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου· καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν, καὶ ἐζήτησα αὐτόν, καὶ οὐχ εὑρέθη ὁ τόπος αὐτοῦ. πολλάκις ἑαυτοὺς οἱ ἀσεβεῖς μεγάλους νομίζουσιν καὶ μετεωρίζουσιν ἑαυτοὺς κατὰ τὴν̣ κέδρον τὴν ἐν τῷ Λιβάνῳ. δυνατὸν δὲ καί, ἐπειδὴ μετὰ ἄρθρου λέγεται, καὶ αὐτὸν τὸν διάβολον λαβεῖν ὅτι·","english":"By those who plotted against them, they were not left in their hands; for then they would have been left in their hands, if they had done what those men wished. The martyrs were slain by certain men, but they were not left in their hands. But then they would have been left in their hands, if they had sacrificed. When the sinner is judged by the righteous man, the righteous man is not condemned. The elders were judged together with Susanna, and she was not condemned when those men were judged; for those men were shown to be false accusers. 256 34 Wait for the Lord and keep his way, and he will exalt you to inherit the land. For the rest, he exhorts: even if there are many things that trouble you, even if there are many enemies who wish to harm and to destroy, yet \"wait for the Lord and keep his way,\" so as to say: \"I have finished the course\"; for then he will exalt you and you will inherit the land. He has made clear the prize of endurance, that: he will make you high, he will take you up on high, he will lead you as a guest into heaven itself. When the sinners are destroyed, you will see. This is what he says: you will see the sinners being destroyed and you will know for yourself that you have inherited the land. Because you waited for the Lord and kept his way, you did not fall under them. 35–36 I saw the impious man exalted exceedingly and lifted up like the cedars of Lebanon; and I passed by, and behold, he was not, and I sought him, and his place was not found. Often the impious think themselves great and lift themselves up like the cedar in Lebanon. But it is also possible, since it is said with the article, to understand it of the devil himself, that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":422,"ref":"p422","source":"εἶδον αὐτὸν κατὰ πάντων ἐπαιρόμενον τῶν ἄλλων λέγοντα· \"τὴν οἰκουμένην ὅλην καταλήμψομαι τῇ χειρί μου, ὡς ᾠὰ καταλελειμμένα ἀρῶ\", ὡς νοσσιὰν λήμψομαι, οἶδας, ὅτι εὐκ̣όλως ὁ περιτυγχάνων καλιᾷ τὰ ᾠὰ λαμβάνει. κἂν ἄρτι οὖν νεοττοὶ γενάμενοι ἦσαν, πάλιν αὐτῶν περιγέγονεν μὴ δυναμένων πτῆσιν ἔχειν ἰσχυρὰν καὶ μετεωρίζουσαν. ἀπὸ ἀλαζονείας πολλῆς θρασύτητος οὕτως ἐνόμιζεν ἔχειν τη`̣ν οἰκουμένην, τουτέστιν πάντας τοὺς ἀνθρώπους, πρὸς αὐτὸν κατὰ τὰ ᾠὰ τὰ ἄψυχα, κατὰ τὰ νοσσία ποιηθέντα ἐπαρθῆν̣αι μὴ δυν̣άμενα, ἀλλ' ἔτι ἐν τῇ καλιᾷ μένοντα. \"εἶδον\" οὖν \"τὸν ἀσεβῆ\" τοῦτον τὸν λέγοντα· \"τῇ ἰσχύι ποιήσω καὶ τῇ συνέσει τῆς σοφίας, ἀφελῶ ὅρια ἐθνῶν καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω\", εἶδον αὐτὸν ὑπερυψούμενον. διέβην τῷ λογι̣σμῷ εἰς τὸν̣ μετὰ ταῦτα βίον, εἰς τὸν τῆς προνοίας λόγον, καὶ οὐκέτι αὐτὸν εἶδον, οὐδὲ ὁ τόπος αὐτοῦ ἔτι ζητηθεὶς ηὑρέθη. πεπαύσε̣ται ἡ ἀσέβεια, οὐκ ἔνι ἔτι ἀσέβεια. οὔκ ἐστιν τῶν ἀθανάτων, ὥσπερ περὶ τῆς δικαιοσύνης λέγει· \"δικαιοσύνη ἀθάνατός ἐστιν\". ἐπερ· \"ὡς τὰς κέδρους τοῦ Λιβάνου\"; –πολλάκις τοὺς ὑπερηφάνους τῷ ξύλῳ τούτῳ σημαίνει· \"καὶ συντρίψει κύριος τὰς κέδρους τοῦ Λιβάνου\". εἰσὶν καὶ ἐπαινεταὶ κέδροι. τοὺς μεγάλους δὲ ἐν τῷ βίῳ τούτῳ τῷ ὀνόματι τούτῳ σημαίνει· \"διάνοιξον, ὁ Λίβανος, τὰς θύρας σου, καταφάγεται πῦρ τὰς κέδρους σου\". εἶτα ἑρμηνεύει· \"διότι μεγιστᾶνες μεγάλως ἐταλαιπώρησαν\". τοὺς μεγιστᾶνας κέδρους εἶπεν. εἰσὶν οὖν καὶ ἐπαινεταὶ κέδρ̣ο̣ι̣, ἀλλ' οὐ περὶ τούτων νῦν ὁ λόγος. \"καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν\".","english":"I saw him exalting himself against all the others, saying: \"I will take possession of the whole inhabited world with my hand; like forsaken eggs I will take them up, like a nest I will seize them.\" You know that anyone who comes upon a nest easily takes the eggs. And even if they had just now become nestlings, he has prevailed over them again, since they are unable to have strong and lofty flight. From great boastfulness and boldness he supposed that he held the inhabited world—that is, all men—in subjection to himself like lifeless eggs, like nestlings that have been made but cannot rise, but still remain in the nest. \"I saw,\" then, \"this impious man\" who says: \"By my strength I will do it, and by the understanding of my wisdom I will remove the boundaries of the nations and plunder their strength\"—I saw him exalted exceedingly. I passed over in thought to the life that comes after this, to the account of providence, and I no longer saw him, nor was his place any longer found when sought. Impiety will cease; impiety no longer exists. He is not among the immortal things, just as he says concerning righteousness: \"Righteousness is immortal.\" What then of \"like the cedars of Lebanon\"? Often he signifies the proud by this wood: \"And the Lord will shatter the cedars of Lebanon.\" There are also praiseworthy cedars. But he signifies those who are great in this life by this name: \"Open, O Lebanon, your doors; fire will devour your cedars.\" Then he interprets: \"For the great ones have suffered great misery.\" He called the great ones cedars. There are, then, also praiseworthy cedars, but the discourse is not now about these. \"And I passed by, and behold, he was not.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":423,"ref":"p423","source":"παρῆλθον τῇ διανοίᾳ καὶ εἶδον αὐτὸν οὐκ ὄντα. εἶδον αὐτὸν θρασυνόμενον διὰ πλοῦτον, διὰ ἀρχὴν ἀνθρώπινον. παρῆλθον τῷ λογισμῷ καὶ εἶδον ὅτι οὐ τῶν μενόντων ἐστὶν ο῾̣ ἀσεβής. ἔτι ὑπερυψοῦται κατὰ τὸν Λίβανον καὶ τὰς κέδρους αὐτοῦ· ἐζήτησα γα`̣ρ ἐν τοῖς οὖσιν τὸν τόπον αὐτοῦ καὶ οὐχ εὗρον. πάντα \"καλὰ λίαν\" ὁ θεὸς πεποίηκεν. \"ἐκ στόματος κυρίου οὐκ ἐξελεύσεται τὸ ἀγαθὸν καὶ τὰ κακά\". οὐ τοῦτο λέγει ὅτι οὐδὲ τὸ ἀγαθὸν οὐδὲ τὸ κ̣ακόν, ἀλλὰ τὸ ἀγαθὸν μὲν ἐκ στόματος κυρίου ἐξελεύσεται, τὰ κακὰ δὲ οὔ. πληθυντικῶς οὖν τὰ ἀγαθά. διὰ τοῦτο τοῖς κακοῖς οὔκ ἐστιν ἐν τοῖς οὖσιν τόπος· πάντα γὰρ \"καλὰ λίαν\" ὁ θεὸς πεποίηκεν. καὶ \"οὐ τέρπεται ἐπὶ ἀπωλείᾳ ζώντων. σωτήριοί εἰσιν αἱ γενέσεις τοῦ κόσμου· οὐκ ἔστιν ἐν αὐταῖς φάρμακον\n\nὀλέθρου οὐδὲ ᾅδου βασίλειον ἐπὶ γῆς\". φύλασσε ἀκακίαν καὶ ἰδὲ εὐθύτητα, ὅτι ἔστιν ἐνκατάλειμμα ἀνθρώπῳ εἰρηνικῷ. λοιπὸν τ̣αῦτα λέγει· \"ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθὸν καὶ κατασκήνου εἰς αἰῶνα αἰῶνος\". λέγει· \"φύλασσε ἀκακίαν, ἰδὲ εὐθύτητα\" ἔξ̣ω̣ πάσης κακίας γενόμενος. ἐκεῖνος δὲ ἄκακο´̣ς̣ ἐστι̣ν̣ κατὰ τὸ νῦν σημαινόμενον. ὁ ἀρετὴν ἔχων ὁρᾷ καὶ τὴν εὐθύτητα. \"ὅτι ἔστιν ἐνκατάλειμμα ἀνθρώπῳ εἰρηνικῷ\". τοῦτο λέγει ὅτι· ἀδύνατόν ἐστιν τὸν εἰρηνικὸν ἄνθρωπον ἐξ ὅλων ἀφανισθῆναι. κἂν ἐνκαταλειφθῇ, ἀλλ' ἐνκατάλειμμα ἔχει. οἱ δὲ παράνομοι ἐξολεθρευθήσονται ἐπὶ τὸ αὐτό. ἅμα οἱ παράνομοι ἐξολεθρεύονται· τοῦτο γάρ ἐστιν̣ τὸ \"ἐπὶ τὸ αὐτὸ\" ὀλέθρῳ περιπεσεῖν αὐτούς. τὰ ἐνκαταλείμματα τῶν ἀσεβῶν ἐξολεθρευθήσονται. ἔστιν δὲ ἐνκατάλειμμα τῷ εἰρηνικῷ.","english":"I passed by in thought and saw him, and he was not. I saw him exalting himself because of wealth, because of human rule. I passed by in reasoning and saw that the impious man is not among the things that remain. He is still exalted exceedingly like Lebanon and its cedars; for I sought his place among existing things and did not find it. God has made all things \"very good.\" \"Out of the mouth of the Lord shall not come forth good and evil.\" He does not say this: neither the good nor the evil, but the good indeed shall come forth out of the mouth of the Lord, but the evils not. In the plural, then, the good things. For this reason evils have no place among existing things; for God has made all things \"very good.\" And \"he does not delight in the destruction of the living. The generations of the world are saving; there is no drug of destruction in them, nor a kingdom of Hades upon the earth.\" Guard innocence and see uprightness, for there is a remnant for a peaceful man. Henceforth he says these things: \"Turn aside from evil and do good, and dwell for ever and ever.\" He says: \"Guard innocence, see uprightness,\" having become outside of all evil. But that man is innocent according to the meaning now indicated. He who has virtue sees also uprightness. \"For there is a remnant for a peaceful man.\" He says this: that it is impossible for the peaceful man to be wholly destroyed. Even if he be left behind, yet he has a remnant. But the lawless shall be utterly destroyed together. At the same time the lawless are utterly destroyed; for this is the \"together,\" that they fall into destruction. The remnants of the impious shall be utterly destroyed. But there is a remnant for the peaceful man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":424,"ref":"p424","source":"τῶν ἀσεβῶν τὰ ἐνκαταλείμματα ὀλέθρῳ υ῾̣π̣ο̣πεσ̣εῖται. σωτηρία δὲ τῶν δικαίων παρὰ κυρίου. τοῦτο λέγει· κἂν δόξωσίν ποτε οἱ δίκαιοι ἐπιβουλευόμενοι μὴ τετυχηκέναι τῆς̣ πα̣ρ̣ὰ ἀνθρώπων̣ σω̣τηρίας, οἷον ὁ Ἅβελ καὶ ὅσοι ἄλλοι ἐπεβουλεύθησαν δίκαιοι, ἀλλ' ἡ σωτηρία αὐτῶν παρὰ κυρίου ἐστίν, ἡ αἰώνιος σωτηρία, οὐχ ἡ π̣ρ̣όσκαιρος. καὶ ὑπερασπιστὴς αὐτῶν ἐστιν ἐν καιρῷ θλίψεως. κἂν θλίψεως καιρὸς καταλάβῃ, ὑπερασπιστὴς αὐτῶν ἐστιν. τη`̣ν ἀσπίδα τὴν ἑαυτοῦ ὑπὲρ αὐτῶν προβάλλεται, ὁ´̣π̣ως ἄτρωτοι οὐ πάντως τῷ σώματι διαμείνωσιν, ἀλλὰ τῇ ψυχῇ. καὶ βοηθήσει αὐτοῖς κύριος καὶ ῥύσεται αὐτούς. βοηθῶν αὐτ̣ο̣ι῀̣ς ῥύεται αὐτούς. κἂν μὴ ὧδε, ἀλλὰ ῥυ̣σθήσονταί ποτε· ἐὰν γὰρ ἐπιβουλευθῶσιν δι' εὐσεβείας καὶ δόξωσιν ἀποθνῄσκειν, ἀλλ' οὐ νι κολάσει. τοῦτο δέ ἐστιν ἀληθῶς τὸ βοηθηθῆναι ὑπὸ θεοῦ, τὸ ῥυσθῆναι ὑπὸ θεοῦ. καὶ ἀμφότερα ἔχει, βοηθῶν ῥύεται. ῥύεται αὐτοὺς ἀπὸ τῶν περιεστηκότων ἀνιαρῶν καὶ ἐξελεῖται αὐτοὺς ἐξ ἁμαρτωλῶν καὶ σώσει αὐτούς, ὅτι ἤλπισαν ἐπ' αὐτόν. ἐπεὶ ἤλπισαν σωτηρίας ἢ αὐτόν, ἐξελεῖται αὐτοὺς ἐκ τῶν ἁμαρτωλῶν καὶ ἔξω ποιήσει αὐτοὺς πάσης υσιν. καὶ ἐνταῦθα ὁ βλάπτων τοὺς δικαίους, ὡς οἴετα̣ι, ἑαυτὸν βλάπτει. τοῦτο γοῦν ὁ θεὸς \"ὁ ἁπτόμενος ὑμῶν ὡς ὁ ἁπτόμενος τῆς κόρης τοῦ ὀφθαλμοῦ αὐτοῦ\"· μὴ γὰρ ὁ ἐπιβου ἑαυτοῦ βλάπτει. ἔλαβεν δὲ τὸ παράδειγμα πρὸς τὸ δεῖξαι, ὅτι ἑαυτοῦ βλαπτικός ἐστιν ὁ οὐκ ἐκεῖνον διατίθησιν, ἀλλ' ἑαυτόν. ἐπερ· τὸ \"τόξον\" πῶς λαμβάνομεν; –τὸ τεταμένον ἡγεμονικὸν 1–2 Ψαλμὸς τοῦ Δαυίδ· εἰς ἀνάμνησιν περὶ σαββάτου. κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με.","english":"The remnants of the impious will fall to destruction. But the salvation of the righteous is from the Lord. He says this: even if the righteous ever seem, when plotted against, not to have obtained salvation from men—as Abel and as many other righteous men as were plotted against—nevertheless their salvation is from the Lord, the eternal salvation, not the temporary one. And he is their protector in the time of affliction. Even if a time of affliction overtakes them, he is their protector. He thrusts his own shield before them, so that they may remain unwounded—not entirely in the body, but in the soul. And the Lord will help them and will rescue them. By helping them he rescues them. Even if not here, yet they will be rescued at some time; for if they are plotted against because of piety and seem to die, yet not to punishment. And this is truly to be helped by God, to be rescued by God. And he has both: by helping he rescues. He rescues them from the afflictions that surround them, and he will deliver them from sinners and save them, because they hoped in him. Since they hoped for salvation in him, he will deliver them from sinners and will place them outside all [...] And here the one who harms the righteous, as he thinks, harms himself. At any rate God says this: \"The one who touches you is like one who touches the apple of his eye\"; for the one who plots does not harm that one but himself. And he took the example to show that the one who does not dispose of that one but himself is harmful to himself. Further, how do we take the \"bow\"? — the tensed ruling principle. A Psalm of David; for remembrance concerning the Sabbath. O Lord, do not rebuke me in your anger.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":425,"ref":"p425","source":"διαφέρει ἀνάμνησις ὑπομνήσεως· τότε γάρ τις ὑπομιμνήσκεται, ὅταν ἄλλος ἄλλῳ αυτοῦ ἀναπολῇ τὰ πρῶτα, ἀναμιμνήσκεται. οὕτω γοῦν τινες εἴρηκαν τὰς μαθ οἱ σωθῆναι βουλόμενοι ἔρχονται \"εἰς ἐπίγνωσιν ἀληθείας\". ταὐτόν ἐστιν τὸ εἰς ἐπίγνωσιν τῷ εἰς ἀνάμνησιν. ἀναμιμνήσκεται γάρ τις οὗ οἶδεν. οὐδεὶς λέγεται ἀναμιμνήσκεσθαι οὗ λέγεται· πρότερον γ τοῦ Ἰωσὴφ ἀνεγνώρισαν αὐτόν, καὶ αὐτὸς αὐτοὺς ἀνεπόλησεν· ᾔδεσαν γὰρ αὐτὸν ἀνάμνησιν περὶ σαββάτου λάβῃ, ἀρχὴν ἀγαθοῦ ἔχει τινός. τὸ σάββατον κατάπαυσιν σημαίνει ζεσθαι σαββατίζει. οὐκ ἐν ταῖς ἓξ ἡμέραις σαββατίζει, ἀλλ' ὅταν ὑπερβῇ ταύτας καὶ λ οὗτος, ἐν ᾧ διατρίβομεν, τὰ βλεπόμενα καὶ πρόσκαιρα, ἐν ἑξάδι ἡμερῶν γεγένηται ὅταν δὲ ὑπερβῇ ταῦτα καὶ λοιπὸν ὑπερκοσμίως καὶ ὑπερουρανίως διάγῃ α τῷ οὐρανῷ, τὸ τηνικάδε σαββατίζει. ὁ κυ ρίως σαββατισμὸς οὗτός ἐστιν. καὶ γη̣ ζειν· ὁ γὰρ ἐπὶ γῆς περιπατῶν καὶ ἐν οὐρανοῖς ἔχων τὸ πολίτευμα, οὗτ̣ος κόσμῳ ἔχει ἐν οὐρανῷ τὴν","english":"Remembrance differs from reminding. For someone is reminded when another brings back to his mind the things that came first for him; he remembers. Thus, at any rate, some have said that those who wish to be saved come \"to the knowledge of the truth.\" The phrase \"to knowledge\" is the same as \"to remembrance.\" For someone remembers what he knows. No one is said to remember what he is said [to have forgotten?]. For formerly they recognized Joseph, and he brought them back to mind; for they knew him. If one receives a remembrance concerning the Sabbath, it has the beginning of some good. The Sabbath signifies rest. ... he keeps Sabbath. He does not keep Sabbath during the six days, but when he has passed beyond these and ... this, in which we spend our time, the things seen and temporary, has come to be in a sixfold number of days; but when he has passed beyond these and for the rest lives in a manner beyond the world and beyond the heavens ... in heaven, at that point he keeps Sabbath. This is the Sabbath-keeping in the strict sense. And ... to live on the earth; for the one who walks on the earth and has his citizenship in the heavens, this one has in the world ... in heaven ...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":426,"ref":"p426","source":"διάνοιαν σαββατίζουσαν. ὑπάρξεται δέ ποτ̣ε̣ κ̣α̣ὶ η̣ ἐκεῖ τὴν καρδίαν ἔχουσιν καὶ ἤδη σαββατίζουσιν \"τὸ τρυφερόν, ἅγιον τῷ θεῷ σάββατον\", τῷ λέγοντι· \"δεῦτε πρὸς ἐμὲ πάντες οἱ κεκοπωμένοι εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν\" τροπολογίαν σαββατίζομεν, ἀλλὰ ἀληθινῶς οὔκ εἰσιν πρωτότυποι, φανερόν· \"μή τις\" γάρ, φησίν, \" μελλόντων\". εἰ δὲ αἱ ἑορταὶ καὶ αἱ νουμηνίαι κα αὐτοῖς καὶ τὰ σάββατα, σκιώδη εἰσὶν ταῦτα τὰ σάββατα. \"τῷ λαῷ τοῦ θεοῦ\" γενόμενον ἀνάπαυσιν ἔχειν. \"εἰς ἀνάμνησιν περὶ σαββάτου. κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με\". ἀνεμνήσθη οὖν τὸ σάββατον, ἐν ᾧ οὐδὲν λατρε εἰσαχθῇ ἐκεῖ, ἀναμιμνήσκεται τῆς ἐκεῖ καλλίστης γέλλον τὸν ψαλμόν. ὁ γνησίως μετανοῶν οὕτω γὰρ ἡ μετάνοια γνησία δειχθήσεται· ε̣ ἐπιπλάστως τοῦτο δοκεῖ ποιεῖν. δεῖ οὖν ὑποθέσθαι τη`̣ν γνησίαν μετάνοιαν ἵν' οἵου μεγέθους καὶ οἵας καλλονῆς ἐστιν, ὀφθῇ. κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με μηδὲ τῇ ὀργῇ σου παιδεύσῃς με. 258 α τότε προσφέρει ὑπὲρ ἁμαρτίας. τοῦτο οὖν ἐστιν ὃ λέγει· \"μεριμνήσω περὶ τῆς ἁμαρτίας μου\". διὰ τί ἁμαρτωλός εἰμι, παίδευσόν με. ἀνάμνησιν λαβὼν περὶ τῆς ἁμαρτίας ἑαυτοῦ ταῦτα λέγει. τὴν ἁμαρτίαν ἑτέρως μὲν γιγνώσκει, ἑτέρως δὲ οὐκ ἐπίσταται· ᾗ μὲν γὰρ πεῖραν αὐτῆς ἔχει, γιγνώσκει αὐτήν, οὐκ ἐπίσταται δέ. εἰ δὲ ἦν ἐπιστήσας, ὅτι ἐπιβλαβὴς καὶ καὶ ὀλέθριός ἐστιν καὶ μεγίστην ἀπώλειαν ἐπιφέρει, ἠπίστατο αὐτήν. δύναται οὖν γν̣ῶναι αὐτὴν καὶ ἄλλως μὴ ἐπίστασθαι ὁ πεῖραν αὐτῆς λαμβάνων. δι' αὐτοῦ τοῦ πεπι τῆς πείρας ἐκτὸς ὤν.","english":"...a mind that keeps the Sabbath. And there will be a time when those who have their heart there and already keep the Sabbath—\"the tender, holy Sabbath to God\"—through the One who says, \"Come to me, all you who are weary, and I am humble in heart, and you will find rest for your souls,\" we keep the Sabbath in a figurative sense; but that they are not truly the original prototypes is clear. For \"let no one,\" he says, \"of things to come.\" But if the feasts and the new moons and the Sabbaths belong to them, these Sabbaths are shadowy. Having become \"for the people of God,\" it has rest. \"For a remembrance concerning the Sabbath. O Lord, do not rebuke me in your anger.\" The Sabbath was therefore remembered, on which nothing of service is brought in there; he remembers the most beautiful things there, proclaiming the psalm. The one who repents genuinely—for thus repentance will be shown to be genuine—but he who does this insincerely seems to be acting thus. One must therefore suppose genuine repentance, so that of what greatness and what beauty it is may be seen. O Lord, do not rebuke me in your anger, nor chasten me in your wrath. Then he offers for sin. This, then, is what he says: \"I will be anxious about my sin.\" Why am I a sinner? Chasten me. Having received a remembrance concerning his sin, he says these things. He knows sin in one way, but in another way he does not understand it; for insofar as he has experience of it, he knows it, but he does not understand it. But if he had understood that it is harmful and destructive and brings the greatest ruin, he would have understood it. It is possible, then, to know it and in another way not to understand it—the one who gains experience of it, being outside it by the very fact of the experience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":427,"ref":"p427","source":"ὁ κατὰ τὸν Ἰησοῦν ἄνθρωπος εἴρηται μὴ ἐγνωκέναι ἁμαρτίαν μηδὲ πεποιηκέναι αὐτήν. κατὰ τὸ ἕτερον σημαινόμενον τοῦ γιγνώσκειν οὐδεὶς μᾶλλον αὐτοῦ αὐτὴν οἶδεν· πῶς γὰρ ἐλήλυθεν ε᾿̣γίγνωσκεν αὐτήν; \"κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με μηδὲ τῇ ὀργῇ σου παιδεύσῃς με\". ν ἔχειν ἡ λέξις· πολλάκις ἐπελθοῦσά τις ὀργὴ καὶ πληγὴ δείκνυσιν τόνδε τινὰ ἁμαρ ς πολλὴν ἀσέβειαν ὑπεσύρη, παρεδόθη τοῖς Ἀσσυρίοις, τοῖς Βαβυλωνίοις ὑπὸ χεῖρα ὅτι δὲ οὐχ ὡς ἔτυχεν ἡ παράδοσις γέγονεν τοῦ Ἰσραήλ, ἀλλὰ διὰ προλαβούσας ἁμαρτίας· \"ἁμαρτίαν ἥμαρτεν Ἰερουσαλήμ\", ἐγενήθη εἰς αἶσχος. πολλὴν ἁμαρτίαν ἥμαρτεν, καὶ οὐχ ἁπλῶς γε ἥμαρτεν, ἀλλὰ καὶ \"ἁμαρτίαν\"· \"ἁμαρτίαν ἥμαρτεν Ἰερουσαλήμ\". ὅταν τις οὖν διὰ προλαβόντα ἁμαρτήματα ὑποπέσῃ ἀνιαροῖς τοῖς ἐλεγ ης. οὐκ εἶπεν οὖν ὅτι· \"μὴ καθάπαξ ἐλέγξῃς με\" μηδὲ \"καθάπαξ μὴ παιδεύσῃς με\", \"τὰ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται\". ὁ ἔλεγχος ὁ διὰ φωτὸς διὰ διδαςκαλίας γίνεται. οὐ παραιτεῖται τὸν τοιοῦτον ἔλεγχον ὁ ἅγιος. πάλιν παιδεύεταί τις ἐν ὀργῇ, ἀγνοῶν κακῶς ἔπραξεν καὶ ἐφρόνησεν. βούλεται οὕτως ἐλεγχθῆναι ὡς εἴρηται οὗτ̣ος δὲ ὁ ἔλεγχος οὐ θυμῷ, ἀλλὰ αἰσθήσει εἴρηται. φανερούσης τῆς ἁμαρτίας καὶ ω̣ν. ἧττον δέ ἐστιν τὸ τοῦ θυμοῦ, ὥσπερ καὶ τῆς παιδεύσεως τῆς ἐπιπόνου ὁ ἔλεγχος ἥττων ἐστίν. κ̣ προσώπου τῶν ἁλόντων τῇ κακίᾳ λέγει· παιδεύσαι ἡμᾶς κύριος πρὶν ἐν ν ἡμῖν τὴν κρίσιν, δήλωσον ἡμῖν τὴν διαδεχομένην κόλασιν τοὺς ε̣·ν̣, ἀπείλησον ἡμῖν–μὴ τὰ τῆς ἀπειλῆς κατ' ἐνέργειαν ἐπαγάγῃς–καὶ ς ἐν κρίσει, φανέρωσον ἡμῖν καὶ κεκριμένως τί τὸ πρακτέον.","english":"The man according to Jesus is said not to have known sin nor to have committed it. In the other sense of \"knowing,\" no one knows it better than he; for how had he come to know it? \"O Lord, do not rebuke me in your anger, nor discipline me in your wrath.\" The expression has it that often some anger and blow that has come upon someone shows that this person has been dragged into great impiety, was handed over to the Assyrians, to the Babylonians under their hand. But that the handing over of Israel did not happen at random, but because of preceding sins: \"Jerusalem has sinned a sin,\" she became a reproach. She sinned a great sin, and not simply sinned, but \"a sin\": \"Jerusalem has sinned a sin.\" When someone, then, because of preceding sins falls under grievous rebukes. He did not say, then, \"Do not rebuke me once for all,\" nor \"Do not discipline me once for all,\" \"all things that are rebuked are made manifest by the light.\" The rebuke that comes through light comes through teaching. The holy man does not decline such a rebuke. Again, someone is disciplined in anger, ignorant that he acted and thought badly. He wishes to be rebuked in this way, as it is said; but this rebuke is not in wrath, but in perception, when sin makes manifest. And the wrath is less, just as the rebuke is less than painful discipline. From the face of those who have been caught by evil he says: may the Lord discipline us before the judgment comes upon us; show us the punishment that follows, threaten us—do not bring the things of the threat into effect—and in judgment, make manifest to us and in a judged manner what is to be done.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":428,"ref":"p428","source":"οἱ ἱερεῖς ἐν τῷ ἱερῷ τὸ σάββατον βεβηλοῦσιν καὶ ἀναίτιοί εἰσιν\"; τρ̣όπον βεβηλοῦται αὐτό, λέγονται διὰ τὸ ἐργάζεσθαι\n\nλην ἱερουργίαν ποιοῦντες δοκοῦσιν βεβηλοῦν τὸ σάββατον βεβηλοῦσιν. ἢ τάχα κατὰ τὴν ὑπόλημψιν τῶν λέγοντες ὅτι· ἐν τῷ σαββάτῳ τίλλοντες στάχυας \"οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν τῷ σαββάτῳ\", εἶ πεν τὴν λέξιν ταύτην δεικνὺς ὅτι τὰ ἱερατικά, καὶ οὔκ εἰσιν ὑπεύθυνοι παραβάσει το νομίζοντας, ἀναίτιοι δέ εἰσιν· οὐ γὰρ κατὰ ὥστε ὁ ποιῶν αὐτὰ οὐ παραβαίνει τὸ σάββατον. ενος τῷ κόσμῳ καὶ τῇ ἐνεργείᾳ καὶ ἐπιθυμίᾳ άπαυσιν εὕρῃ· \"δεῦτε\" γὰρ \"πρὸς ἐμὲ πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς\". ν ὑψηλοτέραν ἀναγωγήν, ἣν καλοῦσιν οἱ θεῖοι κ̣αὶ ὁ σαββατισμὸς ὁ ῥηθησόμενος. ὥσπερ ἐπὶ γῆς τις περιπατῶν ἐν οὐρανῷ ἔχει τὸ πολίτευμα, οὕτως τις ἐν τῷ κόσμῳ ἔτι ὢν ἄνω τω῀̣ν̣ ἔρ̣γ̣ω̣ν αὐτοῦ γίνεται καὶ σαββατίζει. τὸ σάββατον οὐχ ἁπλῶς ἔργον παραιτήσατο, ἀλλὰ λατρευτόν. ἡ δὲ ἔπαρσις ἡ ἱερατικὴ οὖσα ὑπερκόσμιος ἐλευθέρους ποιεῖ. οὐχ ὡς ἔργα λατρευτὰ θεοῦ ἔργα εἰσίν, οὐχ ἃ ἐργάζεται ὁ θεός, ἀλλ' ἃ προστάττει ἐργάζεσθαι τοῖς πειθομένοις αὐτῷ. λήμψεται δὲ οὐκ ἄλλο ἀντὶ τοῦ φθαρτοῦ, ἀλλ' αὐτὸ τὸ φθαρτὸν εἰς ἀφθαρσίαν μεταβαλλὸν κ̣α̣ι`̣ αυ᾿̣τ̣ὸ τὸ ψυχικὸν γενόμενον πνευματικόν. ὅρα γοῦν τί λέγει· τὸ ἕτερον τοῦ σώματος ἀσώματόν ἐστιν. εἴ τις οὖν λέγοι, ὅτ̣ι ἕτερον σώμα τός ἐστιν ὃ ἀπ̣ολημψόμεθα, οὐκ οἶδεν τί λέγει· ἐπ' ἀμφοτέρων γὰρ ἔταξεν τὸ \"σῶμα\"·","english":"The priests profane the sabbath in the temple and are blameless\"? In what way it is profaned, they are said [to profane it] because they work, performing the priestly service; they seem to profane the sabbath, they profane it. Or perhaps according to the supposition of those who say: \"On the sabbath your disciples pluck ears of grain and do what it is not lawful to do on the sabbath,\" he spoke this word showing that the priestly things, and they are not liable to transgression of the law as those who think so suppose, but they are blameless; for not according to [the law]—so that the one who does these things does not transgress the sabbath—[is it reckoned]. [So that] one who is in the world and in activity and desire may find rest; for \"Come to me, all you who labor and are burdened, and I will give you rest.\" [Or] according to a higher anagogical sense, which the divine [writers] call [the sabbath rest], and the sabbath-rest that will be spoken of. Just as someone walking on earth has his citizenship in heaven, so someone still being in the world becomes above his works and keeps sabbath. He did not simply decline work on the sabbath, but [work that is] for worship. And the priestly elevation, being supramundane, makes people free. Not as works of worship are the works of God, not the works that God does, but the works that he commands those who obey him to do. And he will receive not another thing in place of the corruptible, but the corruptible itself changed into incorruptibility, and the psychical itself becoming spiritual. Observe, then, what he says: the other [body] than the body is incorporeal. If anyone, then, should say that it is another body than the body that we shall receive, he does not know what he is saying; for in both cases he set down \"body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":429,"ref":"p429","source":"\"σπείρεται σῶμα φθαρτόν, ἐγείρεται σῶμα ἄφθαρτον, σπείρεται σῶμα ἀσθενὲς καὶ ἄτιμον, ἐγείρεται σῶμα ἰσχυρὸν καὶ ἔνδοξον, σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν\". τρόπον τινὰ οὖν καὶ ἕτερόν ἐστιν καὶ αὐτὸ τὸ ἐγειρόμενον τῷ πεπτωκότι̣. ἐὰν λέγῃ δὲ ὅτι, εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ σῶμα πνευματικόν, τῇ ἐπινοίᾳ λέγει τὴν διαφορὰν καὶ λέγει· \"οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν\". τὸ πρῶτον καὶ τὸ ἔπειτα δοκεῖ δύο εἶναι, ἀλλ' οὕτω λέγω δύο ὡς ἐὰν λέγω τὸν ἄνθρωπον πρῶτον βρέφος, εἶτα παῖδα, καὶ οὐ πρῶτον τὸ παῖς ἀλλὰ τὸ βρέφος, καὶ οὐ δήπου δύο ὑποστάσεις λέγω, οὐ δύο ἀνθρώπους λέγω ἀλλὰ ἕνα· ἡλικίας δὲ δύο. ὅνπερ οὖν τρόπον αἱ ἡλικίαι οὐχ ἑτεροούσιον τὸ ἀφη̣λικιούμ̣ενον ποιοῦσιν, ἀλλὰ τρόπῳ καὶ γνώμῃ καὶ μεταβολὴ γίνεται ἢ ἐξ̣αλλαγή, οὕτω καὶ ἐκ τοῦ παιδὸς ἀνὴρ γίνεται καὶ οὐχ ἕτερος ἄνθρωπός ἐστιν ὁ ἀνὴρ παρὰ τὸν παῖδα, ἀλλ' ὁ αὐτὸς ἄνθρωπος. γίνεταί τις οὖν τότε ἀληθῶς καὶ σωματικῶς ἐν τ̣ῷ οὐρανῷ καὶ σαββατίζει, οὐκέτι ἐπὶ γῆς περιπατῶν καὶ ἐν οὐρανοῖς ἔχων τὸ πολίτευμα, ἀλλ' ἤδη ἐν τοι῀̣ς̣ ἐπ̣ο̣υρανίοις καθεσθείς, ἤδη ἐκεῖ διατρίβων ὑπὸ τὸν \"μέγαν ἀρχιερέα τὸν τοὺς οὐρανοὺς διεληλυθότα\". καὶ ὅτι οὐκ ἀπὸ κακίας ἤρξατο τὰ κατὰ τοὺς ἀνθρώπους, ἀλλὰ ἀπὸ ἀρετῆς, \"εἰς ἀνάμνησιν\" λέγει \"περὶ σαββάτου\". ὅτε τις γίνεται ἐν τῇ ἀρετῇ, ἀναμιμνήσκεται ὅτι ἦν ποτε ἐν αὐτῇ. λοιπὸν αἰνίξασθαι βαθὺν λόγον βούλομαι. ἐὰν ἡ ἀρχὴ τῶν ἀνθρώπων καὶ τῆς ψυχῆς ἀπὸ τοῦδε τοῦ ζῆν ᾖν, ἡ κακία πρὸ ἀρετῆς ἐστιν, ἀναλημπτὴ δὲ ἡ ἀρετή.","english":"A body is sown corruptible, a body is raised incorruptible; a body is sown weak and dishonored, a body is raised strong and glorious; a body is sown natural, a body is raised spiritual.\" In a certain way, then, the very thing that is raised is also different from what has fallen. But if he says that, if there is a natural body, there is also a spiritual body, he speaks of the difference by way of conception and says: \"The spiritual is not first, but the natural, then the spiritual.\" The \"first\" and the \"then\" seem to be two, but I speak of them as two in the way that I say a man is first an infant, then a child—and not first a child but an infant—and surely I do not mean two persons, I do not mean two men but one; but two stages of life. In the same way, then, as the stages of life do not make what is brought to maturity of a different substance, but it comes about by manner and disposition and change or alteration, so also from a child a man comes to be, and the man is not a different man beside the child, but the same man. At that time, then, one truly and bodily comes to be in heaven and keeps sabbath, no longer walking on earth and having his citizenship in the heavens, but already seated in the heavenly places, already dwelling there under \"the great high priest who has passed through the heavens.\" And that the affairs of men did not begin from vice but from virtue, he says \"for a remembrance concerning the sabbath.\" When someone comes to be in virtue, he remembers that he was once in it. For the rest, I wish to hint at a deep meaning. If the beginning of men and of the soul was from this present life, vice is before virtue, and virtue is to be recovered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":430,"ref":"p430","source":"ἔχομεν ζωὴν τὴν μετὰ σώματος, ἔχομεν ζωὴν καὶ τὴν ἄνευ τούτου. καὶ ὅτι ἀποβαλόντες τὸ σῶμα γινόμεθα ἐν ἀσωμάτῳ ζωῇ, παντί που δῆλον. ζητείσθω δέ, εἰ καὶ πρὸ σώματος αὕτη ἦν. οὔκ ἐστιν δὲ φανερόν, ἀλλὰ ζητείσθω καὶ ἐξεταζέσθω. ἐὰν οὖν ἡ ζωὴ τοῦ λογικοῦ ἀπὸ τῆς ἐνύλου ζωῆς ᾖν, ἡ κακία πρὸ ἀρετῆς ἐστιν· ὁρῶμεν γὰρ ὅτι ἐκ κακίας συνπληρωθεὶς ὁ λόγος ἄρχεται. ἐὰν δέ, ὡς ἔχει ἀληθείας, πρὸ κακίας ᾖν ἡ ἀρετή–\"πεποίηκεν\" γὰρ \"ὁ θεὸς τὸν ἄνθρωπον εὐθῆ, αὐτοὶ δὲ ἐξεζήτησαν διαλογισμοὺς πονηρούς\". καὶ ὅρα ὅτι ἡ ζήτησις τῶν διαλογισμῶν τῶν πονηρῶν μετὰ τὴν εὐθύτητά ἐστιν. εὐθύτητα δὲ παρασκευάζει ἡ ἀρετή. \"ἄνθρωπος ἐν τιμῇ ὢν οὐ συνῆκεν, παρασυνεβλήθη τοῖς κτήνεσιν τοῖς ἀνοήτοις\". οὐκ ἀπὸ κτηνώδους τρόπου\n\nεἰς τὸν ἄνθρωπον ἐλήλυθεν, ἀλλὰ ἀπὸ τοῦ ἀνθρωπίνου εἰς τὸν κτηνώδην ἐλήλυθεν. καὶ ὅλως γε ἀεὶ τὰ καλὰ π̣ρὸ τῶν ψεγομένων ἐστίν. δεῖ τέχνην πρὸ κακοτεχνίας εἶναι, τὸ ἐσφαλμένως εἰδέναι τι μετὰ τὸ ὀρθῶς εἰδέν̣αι ἐστίν· πῶς γὰρ δυνάμεθα ὅλως εἰπεῖν ὅτι ἐσφαλ̣μένος οὗτός ἐστιν, εἰ μὴ τὸ εὐθὲς εἰδυείημεν; διὰ τοῦτο οὖν̣ \"εἰς ἀνάμνησιν περὶ σαββάτου\". καὶ ἐπειδὴ τὸ σαββατίζειν̣ ἐστὶν̣ τὸ ἐν ἀρετῇ διάγειν καὶ τὸ εὐαρέστως τῷ θεῷ ζῆν καὶ λειτουργεῖν ποιοῦντα ἃ βούλεται θεός, ἀπὸ ἀρετῆς ἠ´̣ρξατο̣ ἡ τῶν ἀνθρώπων ζωή· ἀλλ' οὐ φαίνεται ἐν τῇ σωματικωτέρᾳ ζωῇ τοῦτο· ἀναλημπτὴ γὰρ ἡ ἀρετή ἐστιν τῶν μετὰ σώματος, διδακτή ἐστιν. ὅθεν ἀναμιμνήσκεται ὁ γινόμενος ἐν τῷ καλῷ. ἐπερ· ὁ τριάκοντα ἑπτὰ τί ἐστιν; –οὐ παντὶ ἐπιβάλλειν δύνῃ.","english":"We have life with the body, and we have life also without it. And that when we have cast off the body we come to be in a bodiless life is surely clear to everyone. But let it be inquired whether this life existed even before the body. It is not evident, but let it be inquired and examined. If, then, the life of the rational being came from the life that is in matter, vice is prior to virtue; for we see that the rational principle begins when it has been filled up from vice. But if, as truth has it, virtue existed before vice—for \"God made man upright, but they sought out evil reasonings\"—and observe that the seeking out of evil reasonings is after the uprightness. And virtue prepares uprightness. \"Man, being in honor, did not understand; he was compared to the senseless beasts.\" It was not from a beastly manner\n\nthat it came to man, but from the human it came to the beastly. And in general, good things are always prior to those that are blamed. Art must be prior to evil art; to know something erroneously is after knowing it rightly. For how can we say at all that this man is in error, unless we know what is right? For this reason, then, \"for a remembrance concerning the sabbath.\" And since to keep the sabbath is to live in virtue and to live well-pleasing to God and to minister, doing what God wills, the life of men began from virtue. But this does not appear in the more bodily life; for virtue is something to be taken up by those who are with the body, it is teachable. Hence he who comes to be in the good is reminded. Moreover, what is the thirty-seven? —You cannot apply this to everyone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":431,"ref":"p431","source":"νῦν ἄρα τις τοῦτο εἴποι, ὅτι σύνκειται ὁ τριάκοντα ἑπτὰ ἐκ δύο ἁγίων ἀριθμῶν· καὶ ὁ τρία γὰρ ἐπαινεῖται ἐν τῇ γραφῇ. ἀμέλει γοῦν δεδεδεκάτας φέρει μόνον ἕνα τῶν καρπῶν τῆς γῆς τῆς ἁγίας φέρων· \"ὃ μὲν\" γὰρ \"ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα\". καὶ ἵνα μὴ ἀεὶ τὰ αὐτὰ λέγωμεν, π̣άντα ἐν πᾶσιν ἀρκεστέον εἰπεῖν ὅτι ἅγιός ἐστιν ὁ τρία ἀριθμός, κἂν ἐν μονάσιν, κἂν ἐν δεκάσιν, κἂν ἐν ἑκατοντάσιν λαμβάνεται. ἅγιος δὲ καὶ ὁ ἑπτά· πολλάκις γὰρ καὶ περὶ τούτου ἐλέχθη ὅτι ἀδιάφθορός ἐστιν, παρθένος ἐστίν, ἀπάτωρ, ἀμήτωρ ἐστίν. \"κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με μηδὲ τῇ ὀργῇ σου παιδεύσῃς με\". οὐ καθάπαξ ἐλεγχθῆναι ἢ παιδευθῆναι παραιτεῖται, ἀλλ' ἐν θυμῷ καὶ ὀργῇ. ἔστιν δὲ παιδευθῆναί τ̣ινα λογικῶς καὶ ἐπιστημονικῶς, καθ' ὃ σημαινόμενον ὁ ἅγιος εὔχεται λέγων –ἢ ἐπαινεῖ καὶ μακαρίζει–· \"μακάριος ἄνθρωπος, ὃν ἂν σὺ παιδεύσῃς, κύριε, καὶ ἐκ τοῦ νόμου σου διδάξῃς αὐτόν\". ἔδειξεν ὅτι ἡ παίδευσις αὕτη κατὰ διδασκαλίαν γίνεται. γίνεται δὲ καὶ πολλάκις ἔλεγχος καὶ παίδευσις διὰ θυμοῦ καὶ ὀργῆς, διὰ ἀνιαρῶν, διὰ πικρ̣ῶν. γίνεται δὲ καὶ ἔλεγχος πολλάκις, ὅταν λόγῳ παραδειχθῇ τῷ ὑπευθύνῳ τὸ ἐν ᾧ ἐστιν σφάλματι· τοῦτο γὰρ λέγει· \"ἔλεγχε σοφόν, καὶ ἀγαπήσει σε\". ἐλέγχει ὁ σοφὸς τὸν ἐλάττονα σοφὸν καὶ αὐτὸν ὄντα ὡς εἰσαγόμενον. καὶ πα´̣λιν· \"τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται\". καὶ λέγουσιν πολλοὶ περὶ ἐλέγχου τοιαῦτα, ὅτι ἔλεγχός ἐστιν οἷο̣ν συλλογισμὸς ἀντιφάσ̣ε̣ως. φέρε εἰπεῖν, ἐν κακίᾳ τίς ἐστιν.","english":"Now then, someone might say this: that thirty-seven is composed of two holy numbers; for three also is praised in the Scripture. At any rate, then, he brings only one who has been made a hundredfold, bearing one of the fruits of the holy land; for \"one a hundred, another sixty, another thirty.\" And so that we may not always say the same things, one must say in all things and in every respect that the number three is holy, whether it is taken in units, or in tens, or in hundreds. And seven is also holy; for often it has been said about this too that it is incorruptible, that it is virgin, fatherless, motherless. \"O Lord, do not rebuke me in your anger, nor discipline me in your wrath.\" He does not beg off being rebuked or disciplined altogether, but in anger and wrath. But there is a rebuking of someone rationally and scientifically, in which sense the saint prays, saying—or rather praises and calls blessed—: \"Blessed is the man whom you discipline, O Lord, and teach out of your law.\" He has shown that this discipline comes about through teaching. But often rebuke and discipline also come about through anger and wrath, through painful things, through bitter things. And rebuke often comes about when the fault in which someone is involved is pointed out by word to the one who is liable; for this is what it says: \"Rebuke a wise man, and he will love you.\" The wise man rebukes the less wise, who is himself also wise as one being instructed. And again: \"But all things, when rebuked by the light, are made manifest.\" And many say such things about rebuke, that rebuke is, as it were, a syllogism of contradiction. For instance, someone is in wickedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":432,"ref":"p432","source":"τὸν διαιροῦντα τὴν κακίαν ἀπὸ τῆς ἀρετῆς λόγον συλλ̣ογιστικῶς ἐπιφέρων καὶ γιγνω´̣σκω̣ν τὸ ἀγαθὸν ἐνθύμησιν λαμβάνει τοῦ κακοῦ. καὶ ὁ ἔλεγχος οὗτος οὔκ ἐστιν ἐν θυμῷ γινόμενος, ἀλλ' ἐν παιδεύσει· ἐπεὶ γὰρ τῶν ἐναντίων ἡ αὐτή ἐστιν ἐπιστήμη, ἐὰν γνῶμεν τὸ ἀγαθόν, ἔσχομεν γνῶσιν τοῦ κακοῦ. καὶ ἀπὸ γραφῶν ἔστιν λαβεῖν τὰ παραδείγμ̣ατα· οἱ Νινευῖται γεγόνασιν ἐν πολλῇ κακίᾳ, ὡς \"τὴν κραυγὴν τῆς κακίας αὐτῶν ἀναβῆνα̣ι\" πρὸς τὸν θεὸν τιμωρίαν καὶ ἀνταπόδοσιν ἐκκαλουμένην. ἀλλ' ὁ θεὸς κήρυγμα ἀπέστειλεν μετανοίας. προσήκαντο τὸ κήρυγμα. ἐπαιδεύθησαν, ἠλέγχθησαν οὐκ ἐν ὀργῇ ἢ θυμῷ. οἷον Σοδομῖται ἠλέγχθησαν καὶ ἐπαιδεύθησαν ἐν θυμῷ καὶ ὀργῇ. οὐ βούλεται οὖν τούτοις ἐλεγχθῆναι οὐκ ἂν παραιτησάμενος ἐπιστημονικῶς ἐλεγχθῆναι. ὅτι τὰ βέλη σου ἐνεπάγησάν μοι. διὰ τοῦτο παραιτοῦμαι τὸν ἔλεγχον τὸν ἐν θυμῷ καὶ τὴν ἐν ὀργῇ παίδευσιν, ἐπεὶ \"τὰ βέλη σου ἐνεπάγη ἐν ἐμοί\". ἔλαβον γνῶσιν τῶν κολάστεων τῶν ἐπιφερομένων κατὰ τῶν ἀπαιδεύτων, κατὰ τῶν ἀνελέγκτων. πολλαχοῦ δὲ τῆς θείας παιδεύσεως τὰ βέλη τὰς κολάσεις σημαίνει· ὡς ἐὰν λέγῃ ὁ Ἰὼβ ἐν ἀνιαροῖς πολλοῖς γενόμενος ὅτι· \"βέλη τοῦ κυρίου ἐν τῷ σώματί μού ἐστιν\". τὴν ἕλκωσιν ἐκείνην τὴν φοβερὰν \"βέλη κυρίου\" εἶπεν ἐν τῷ σώματι αὐτοῦ τυγχάνοντα. καὶ τό γε παράδοξον· καὶ πρόνοιαν εἰσηγεῖται διὰ τῆς λέξεως ταύτης. ταῦτα τὰ ἐπίπονα τὰ οἷα βέλη τιτρώσκοντά με οὐκ ἄνευ ψήφου τοῦ θεοῦ ὑπῆρκταί μοι· \"βέλη γάρ εἰσιν κυρίου, ὧν ὁ θυμὸς αὐτῶν ἐκπίνει μου τὸ αἷμα· ὅταν ἄρξωμαι λαλεῖν, κεντοῦσίν με\".","english":"Bringing forward in a reasoned way the principle that divides evil from virtue, and knowing the good, he receives a conception of evil. And this reproof is not one that comes about in wrath, but in discipline; for since the knowledge of contraries is the same, if we know the good, we have obtained knowledge of the evil. And from the Scriptures one can take the examples: the Ninevites had come to be in great evil, so that \"the cry of their evil went up\" to God, calling forth punishment and requital. But God sent a proclamation of repentance. They accepted the proclamation. They were disciplined, they were reproved not in anger or wrath—as, for instance, the Sodomites were reproved and disciplined in wrath and anger. He does not wish, then, to be reproved by these things, since he would not have declined to be reproved in a scientific manner. Because your arrows have been fixed in me. For this reason I decline the reproof that is in wrath and the discipline that is in anger, since \"your arrows have been fixed in me.\" I received knowledge of the punishments that are brought upon the undisciplined, upon those who are not reproved. And in many places of divine discipline the arrows signify punishments; as when Job, having come into many grievous troubles, says: \"The arrows of the Lord are in my body.\" That fearful wounding he called \"arrows of the Lord\" being in his body. And what is paradoxical: he also introduces providence through this expression. These painful things, such as arrows wounding me, have come upon me not without the vote of God; \"for they are arrows of the Lord, whose wrath drinks up my blood; whenever I begin to speak, they prick me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":433,"ref":"p433","source":"καὶ ὅρα γε, ὅτι τὸ ἐπίπονον καὶ τὸ ἕλκος ἐκεῖνο τὸ πονηρὸν εἶπεν \"βέλη κυρίου\". καὶ πάλιν ἐν ᾠδῇ\n\nμεγάλῃ τοῦ Δευτερονομίου ὁ θεὸς λέγει ὅτι· \"μεθύσω τὰ βέλη μου ἀφ' αἵματος, καὶ ἡ μάχαιρά μου καταφάγεται αἷμα τραυματιῶν\". πολλαχοῦ πάλιν ἡ μάχαιρα τὴν κόλασιν σημαίνει· \"ἐὰν γάρ\", φησίν, \"μὴ θελήσητε μηδὲ εἰσακούσητε, μάχαιρα ὑμᾶς κατέδεται\". τοιοῦτόν ἐστιν καὶ τὸ ἐν Ἰσαίᾳ λεγόμενον· \"ἐμεθύσθη ἡ μάχαιρά μου ἐν τῷ οὐρανῷ\", ἀντὶ τοῦ· ἡ κόλασις καὶ οὐρανίων τινῶν ἥψατο. εἰ δὲ \"ἀγγέλους τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχὴν\" ὁ θεὸς ὑπέβαλεν \"δεσμοῖς ἀιδίοις\", μεμέθυσται ἡ μάχαιρα τοῦ θεοῦ, τουτέστιν ἡ τιμωρὸς δύναμις, καὶ ἐν τῷ οὐρανῷ. καὶ τὰ αὐτὰ καὶ ὧδε νόει· ἐα´̣ν τις δοκῶν τὸ πολίτευμα ἔχειν ἐν οὐρανῷ τυγχάνων οὐρανὸς ὥστε \"διηγήσασθαι τὴν θεοῦ δόξαν\", ὅταν ἐξ ἀπροσδοκήτου ὑποπέσῃ κολάσει, τότε ἐν τῷ οὐρανῷ ἡ μάχαιρα μεμέθυσται, ἐν τοῖς ἐπαγγελλομένοις ἔχειν οὐράνιον πολιτείαν. τοιοῦτόν ἐστιν τό· \"οἱ υἱοὶ τῆς βασιλείας, ἐκβληθήσεσθε εἰς τὸ σκότος τὸ ἐξώτερον\"· μὴ γὰρ οἱ ὄντες. λαμβάνεται δὲ καὶ ἐπαινετω῀̣ς· \"τὰ βέλη σου ἠκονημένα, δυνατέ, λαοὶ ὑποκάτω σου πεσοῦνται\". οἱ λόγοι σου οἱ τιτρώσκοντες εἰς ἔρωτα καὶ ἀγάπην ἠκονημένοι εἰσίν· δυνατὸς γὰρ εἶ καὶ δυνατῶς πέμπεις σου τοὺς λόγους καὶ τιτρώσκεις εἰς ἀγάπην τοὺς βαλλομένους. αὐτίκα γοῦν ἡ τοῦτο παθοῦσα ψυχὴ ἤτοι ἐκκλησία λέγει· \"τετρωμένη ἀγάπης εἰμὶ ἐγώ\". εἰσὶν οὖν καὶ ἐπαινετὰ βέλ̣η, εἰσὶν οὖν καὶ ψεκτά.","english":"And observe that he called that painful thing and that evil wound \"arrows of the Lord.\" And again in the great song of Deuteronomy God says: \"I will make my arrows drunk with blood, and my sword shall devour the blood of the wounded.\" Again, in many places the sword signifies punishment: \"For if,\" he says, \"you are not willing nor listen, a sword shall devour you.\" Such is also what is said in Isaiah: \"My sword has been made drunk in heaven,\" instead of: punishment has touched even some heavenly beings. But if God subjected \"the angels who did not keep their own principality\" \"with eternal bonds,\" the sword of God has been made drunk—that is, the punitive power—even in heaven. Understand the same things here as well: if anyone who seems to have his citizenship in heaven, being a heaven so as \"to declare the glory of God,\" should unexpectedly fall under punishment, then in that heaven the sword has been made drunk—in those who promise to have a heavenly citizenship. Such is this: \"The sons of the kingdom shall be cast into the outer darkness\"; for they were not [sons]. It is also taken in a laudatory sense: \"Your arrows are sharpened, O Mighty One; peoples shall fall beneath you.\" Your words that wound unto desire and love are sharpened; for you are mighty and mightily you send your words and wound unto love those who are struck. At any rate, the soul—or the church—that has suffered this says: \"I am wounded with love.\" There are, then, also praiseworthy arrows, and there are also blameworthy ones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":434,"ref":"p434","source":"ἐπειδὴ δὲ ταῦτα μετὰ ὀργῆς καὶ θυμοῦ ὠνομάσθησαν, οὔκ εἰσιν εἰς ἔρωτα καὶ ἀγάπην τιτρώσκοντα, ἀλλ' αἴσθησιν ποιοῦντα, οἷ κακῶν τίς ἐστιν. καὶ ἐπεστήρισας ἐπ' ἐμὲ τὴν χεῖρά σου. πολλαχοῦ πάλιν ἡ τιμωρὸς δύναμις τῷ ὀνόματι τῆς χειρὸς τοῦ θεοῦ σημαίνεται· ὡς ἐὰν λέγῃ πρὸς τὸν Φαραώθ· \"νῦν ἀποστείλας τὴν χεῖρα πατάξω σε\". καί· \"ἰδοὺ χεὶρ κυρίου ἐπέσται ἐν τοῖς κτήνεσίν σου τοῖς ἐν τοῖς πεδίοις\"· οὕτω γὰρ ὀλέθρῳ ὑπεβλήθη ἐκεῖνα τὰ κτήνη. καὶ πάλιν λέγεται· \"ἡ χείρ σου ἔθνη ἐξωλέθρευσεν\". ὅτε ἡ δραστήριος καὶ ποιητικὴ καὶ σκεπαστικὴ χεὶρ τοῦ θεοῦ ὀνομάζεται, \"δεξιὰ\" προσαγορεύεται. αὕτη γοῦν εἰς σωτηρίαν ξεναγεῖ. λέγει γοῦν ὁ πεῖραν τοῦ χειραγωγεῖσθαι ὑπ' αὐτῆς εἰληφώς· \"ἐκράτησας τῆς χειρὸς τῆς δεξιᾶς μου\", τῆς πρακτικῆς δυνάμεως τῶν καλῶν. καὶ οὐκ ἔστιν ἴασις τῇ σαρκί μου ἀπὸ προσώπου τῆς ὀργῆς σου. τὸ τῆς σαρκὸς ὄνομα ὁμώνυμον ὂν κατὰ τὴν γραφὴν διάφορα σημαίνει. λέγεταί ποτε ἡ σὰρξ σημαίνου̣σα τὴν αἰσθητικὴν ἡμῶν προαίρεσιν· ὅταν γὰρ λέγηται ὅτι· \"ἐκσπάσω ἀπ' αὐτῶν τὴν λιθίνην αὐτῶν καρδίαν καὶ ἐνθήσω σαρκίνην\", \"λιθίνην καρδίαν\" λέγει τὴν ἠλίθιον νόησιν τὴν πάσης αἰσθήσεως ἀφῃρημένην. ἀντὶ ταύτης ἐντίθεται σαρκίνη, αἰσθητικὴ καὶ εὔεικτος πρὸς τοὺς θεοῦ νόμους. λέγεται οὖν τὸ εὔεικτον πολλάκις καὶ αἰσθητικὸν σάρξ. λέγεται δὲ καὶ σὰρξ δια̣στελλομένη πρὸς πνεῦμα. πνεῦμα δὲ λέγει τὴν γνώμην, σάρκα δὲ τὴν πρὸς γνώμην διαστελλομένην. ὅταν τις οὖν τὰ σαρκὸς διανοῆται καὶ πράττῃ καὶ ζῇ κατ' αὐτά, μακράν ἐστιν τοῦ πνεύματος.","english":"But since these things were named with wrath and anger, they are not wounds that come from love and affection, but they produce sensation, of which there is a certain kind among evils. And you have set your hand upon me. Again, in many places the punitive power is signified by the name of the hand of God; as when he says to Pharaoh: \"Now, having stretched out my hand, I will strike you.\" And: \"Behold, the hand of the Lord shall be upon your cattle in the fields\"; for in this way those cattle were subjected to destruction. And again it is said: \"Your hand destroyed nations.\" But when the active and creative and protective hand of God is named, it is called \"right hand.\" This, then, leads as a stranger to salvation. For he who has received experience of being led by it says: \"You have held my right hand,\" that is, the practical power for good things. And there is no healing for my flesh because of the face of your anger. The name \"flesh,\" being homonymous in Scripture, signifies different things. Sometimes \"flesh\" is said to signify our sensory faculty of choice; for when it is said: \"I will draw out from them their heart of stone and put in a heart of flesh,\" it calls \"heart of stone\" the foolish understanding that is deprived of all sensation. In place of this a fleshy one is put in, sensory and easily yielding to the laws of God. So what is easily yielding and sensory is often called \"flesh.\" But \"flesh\" is also said in distinction from \"spirit.\" And it calls \"spirit\" the mind, and \"flesh\" that which is distinguished from the mind. When someone, then, thinks the things of the flesh and does them and lives according to them, he is far from the spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":435,"ref":"p435","source":"ὅταν δὲ ἀκολουθήσῃ τῷ πνεύματι, τῇ ὀρθῇ γνώμῃ καὶ μάλιστα τῇ μετασχούσῃ τοῦ ἁγίου πνεύματος, τότε καταργεῖ τὴν σάρκα. περὶ τῆς τοιαύτης σαρκὸς καὶ τοῦ πρὸς αὐτὴν διαστελλομένου πνεύματος λέγει· \"ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλ' ἐν πνεύματι\". καίτοι ἦσαν ἐν σαρκί, ἐπηχθισμένοι ἔτι ἦσαν τὸ σῶμα. τῇ διαθέσει ἔξω αὐτῆς ἐγεγόνεσαν. καὶ ὥσπερ ἐπὶ γῆς τις περιπατῶν δύναται ἐν οὐρανῷ ἔχειν τὸ πολίτευμα̣, οὕτως ἐν σαρκί τις ἔτι τυγχάνων γίνεται ἔξω αὐτῆς, ὅταν τῷ πνεύματι ἀκολουθήσῃ. καὶ αὕτη ἐστὶν ἡ λεγομένη εὔλογος ἐξαγω̣γ̣ή. τινὲς δὲ ἀγνοήσαντες, πῶς οἱ σοφοὶ εἴρηκαν εὔλογον ἐξαγωγήν, πολλάκις ἐρωτηθέντες λέγουσιν· ἢ ὑπὸ λογισμῶν ἢ παθημάτων σαρκὸς ἐξηγίοχαν ἑαυτοὺς τοῦ βίου. –οὔκ ἐστιν δὲ αὕτη εὔλογος ἐξαγωγή, ἀλλ' ὅταν τις ἅγιος ὢν τὸ σῶμα καὶ τὴν σάρκα ἔξω αὐτοῦ γένηται τῇ σπουδῇ καὶ διαθέσει ὥστε εἰπεῖν· \"οὐκ ἐσμὲν ἐν σαρκὶ ἀλλ' ἐν πνεύματι\". καὶ πάλιν· \"τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν\". \"οἱ δὲ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται\". παρίσταται δὲ ὅτι οὐ περὶ","english":"But when one follows the spirit—by right judgment, and especially by the judgment that has partaken of the Holy Spirit—then he does away with the flesh. It is of such flesh, and of the spirit that is set in opposition to it, that he says: \"But you are not in the flesh but in the spirit.\" And yet they were in the flesh; they were still burdened with the body. By disposition they had come to be outside it. And just as one who walks on earth can have his citizenship in heaven, so one who is still in the flesh comes to be outside it when he follows the spirit. And this is what is called the reasonable departure. But some, not knowing how the wise men spoke of a reasonable departure, when often asked, say: either by reasonings or by sufferings of the flesh they departed from this life. But this is not the reasonable departure; rather, it is when one who is holy in body and flesh comes to be outside himself in zeal and disposition, so as to say: \"We are not in the flesh but in the spirit.\" And again: \"The mind of the flesh is enmity toward God.\" \"And those who are in the flesh cannot please God.\" It is evident, then, that he is not speaking about","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":436,"ref":"p436","source":"ταύτης τῆς σαρκὸς λέγει· πάντες γὰρ οἱ ἅγιοι ἔτι ἐν τῇ σαρκὶ ὄντες ἤρεσαν θεῷ. ἐστὶν τοίνυν σὰρξ ἧς ὁ ἐκτὸς γινόμενος ἀρέσκει θεῷ ἡ γνώμη ἡ ὑλικὴ ἡ φιλοπαθής. καὶ τάχα ἐάν τις ἐν πνεύματι γενόμενος ἀφῇ τὴν σάρκα, οὐδὲ ταράττεται ὀργῆς ἐπικειμένης. ὁ δὲ ἔτι ἀντιποιούμενος τοῦ ζῆν τούτου ταράττεται, ὅταν ἐπίπονόν τι προσδοκηθῇ καὶ ἐπέλθῃ. πολλάκις τὸ σύνθετον ἐξ ἑνὸς τῶν ἐν τῇ συνθέσει σημαίνεται. ὅταν λέγῃ ὁ ἅγιος· \"ἱνατί περίλυπος εἶ, ἡ ψυχή μου, καὶ ἱνατί συνταράσσεις με\"; τότε περὶ τοῦ τιμιωτέρου ποιεῖται τὴν σημασίαν. ὅταν λέγῃ πάλιν ὅτι· \"ὑπωπιάζω μου τὸ σῶμα καὶ δουλαγωγῶ\". –μὴ γὰρ ἀπηλλαγμένον τῆς ψυχῆς λέγει, ἀλλ' ἐπεὶ ὑποτάκτικόν ἐστιν τὸ σῶμα, ἀρχικὴ δὲ ἡ ψυχή, τὸ σῶμα ὅτε ὑπόκειται τῇ ψυχῇ ἀρχόμενον καὶ ἀρχόμενόν γε σὺν λόγῳ καὶ σὺν νόμῳ θεοῦ, ὑπωπιάζεται καὶ δουλαγωγεῖται. ἐπεὶ τοίνυν ὀργὴν ἐπικειμένην ὁρῶ–τὰ γὰρ βέλη σου ἤδη̣ ἔτρωσάν με–καὶ ᾐσθήθην τούτου, διὰ τοῦτο καὶ ἡ σάρξ μου τετ̣άρακ̣ται. διὰ τοῦτο οἱ ἅγιοι οὐ δεδίασιν θάνατον ἐπίτρ̣οχόν τ̣ινα. ἐν λήθῃ τοῦ σάρκα φορεῖν γέγονεν. ὅταν δὲ ἐπ' αὐτ̣ο`̣ τ̣οῦτο σκοπῇ, ὅτι σαρκὶ ἐνδέδεται καὶ δυνατὴν σάρκα διαιρεῖσθαι ἀπὸ τῆς ψυχῆς λαβών, ἐναντία θανάτου ταράττεται. \"πᾶσα σὰρξ χόρτος, καὶ πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου\". πάλιν λέγει ὅτι· \"πρὸς σὲ πᾶσα σὰρξ ἥξει\", τουτέστιν πᾶς ἄνθρωπος. \"ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ ἡμῶν\". πάντα τὰ ὁμωνυμοῦντα ἐκ προσθηκῶν τινων διαιροῦνται ἀπὸ τῶν τὸ αὐτὸ ὄνομα ἐχόντων. ἐὰν λέγηται ἐν τῇ γραφ̣ῇ· \"ὁ διδοὺς τροφὴν πάσῃ σαρκί\", πᾶν ζῷον ἀκούομεν πεφυκός. ἐὰν δὲ λέγω·","english":"He says this of this flesh: for all the saints, while still in the flesh, pleased God. There is, then, a flesh, departing from which one pleases God—namely, the material mindset, the pleasure-loving disposition. And perhaps if someone, having come to be in the spirit, leaves the flesh behind, he is not even disturbed when wrath presses upon him. But the one who still clings to this life is disturbed whenever something painful is expected and comes upon him. Often the composite is signified by one of the things in the composite. When the saint says, \"Why are you deeply grieved, my soul, and why do you trouble me?\" then he makes the signification concerning the more precious part. When he says again, \"I buffet my body and bring it into subjection\"—for he does not speak of it as separated from the soul, but since the body is subject to rule and the soul is ruling, the body, when it is subject to the soul, being ruled and ruled with reason and with the law of God, is buffeted and brought into subjection. Since, then, I see wrath pressing upon me—for your arrows have already wounded me—and I have perceived this, therefore my flesh also is troubled. Therefore the saints do not fear death as something terrifying. It has come to pass in forgetfulness of wearing flesh. But when he looks to this very thing, that he is bound in flesh and has received flesh capable of being divided from the soul, he is troubled at things contrary to death. \"All flesh is grass, and all the glory of man as the flower of grass.\" Again he says, \"To you all flesh shall come,\" that is, every human being. \"All flesh shall see the salvation of our God.\" All things that share a name are distinguished by certain additions from those having the same name. If it is said in the Scripture, \"He who gives food to all flesh,\" we understand every living creature. But if he says—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":437,"ref":"p437","source":"\"ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα\", τὴν πεφυκυῖαν δόσιν πνεύματος δέχεσθαι λέγω. οὐκ ἔστιν εἰρήνη τοῖς ὀστέοις μου ἀπὸ προσώπου τῶν ἁμαρτιῶν μου. ἐπεὶ ὁρῶ τὰς ἁμαρτίας μου παρούσας. οὐ πᾶς δὲ τοῦ προσώπου αὐτῶν ἔννοιαν λαμβάνει ἢ ὁ μ̣ετανοῶν καὶ φυγεῖν αὐτὰς βουλόμ̣ενο̣ς. ὁ ἁμαρτάνων καὶ αὐτὸ τοῦτο ἀγνοῶν ὅτι ἁμαρτάνει, οὐχ ὁρᾷ τὸ πρόσωπον τῶν ἁμαρτιῶν ἑαυτοῦ, οὐχ ὁρᾷ αὐτῶν τὸ αἶσχος. ὁ δὲ ἐπιστάνων οἷς πράττει καὶ ὁρῶν ὅτι κατὰ παράβασιν θείων ἐντολῶν ἐπιτελεῖ αὐτά, ἐπιφαινόμενον ἔχει τῶν ἁμαρτιῶν τὸ πρόσωπον. ὀστέα δὲ οὐ τὰ τοῦ σώματος πάντως λέγει, εἰ μὴ κατὰ τὴν χαμαιζηλοτέραν διάνοιαν, ὡς καὶ περὶ σαρκὸς ἐλέχθη. καὶ εἴρηται ἐν τοῖς προλαβοῦσιν τό· \"πάντα τὰ ὀστᾶ μου ἐροῦσιν· κύριε, τίς ὅμοιός σοι\"; ε̣ι᾿̣ τὰ ὀστᾶ λέγουσιν· \"κύριε, τίς ὅμοιός σοι\", καὶ κυρίου ἔννοιαν ἐδέξαντο καὶ τῆς, ἵν' οὕτως εἴπω, μορφῆς αὐτοῦ, ὥστε εἰδέναι ὅτι οὐδεὶς ὅμοιος αὐτῷ ἐστιν. ἡ ὁμοιότης δὲ ἡ πρὸς θεὸν καὶ ἀνομοιότης ἐπίγνωσιν θεοῦ καὶ θεολογίαν φανεροῖ· ὥστε οὐ περὶ τῶν ὀστέων τοῦ σώματος λέγει, ἀλλὰ περὶ τῶν ἰσχυρῶν καὶ καὶ εὐτόνων δογμάτων τῆς ψυχῆς καὶ δυνάμεων αὐτῆς· τότε γὰρ τὰ αἰσθητὰ σώματα διακρατεῖται ὑπὸ τῶν ὀστέων· οὐκ ἠδύνατο γὰρ νεῦρα καὶ φλέβας ἔχειν καὶ τὰ ἄλλα, εἰ μὴ ὀστέα εἶχεν. ἐπερ· \"οὐκ ἔστιν εἰρήνη τοῖς ὀστέοις μου\"; –ὅταν αἱ δυνάμεις τῆς ψυχῆς ἀντακολουθοῦσιν, εἰρηνεύουσιν. ὅταν μὴ διαστασιάζῃ τὸ θυμικὸν πρὸς τὸ λογιστικόν, τὸ ἐπιθυμητικὸν πρὸς τὸν νοῦν, τότε εἰρήνη ἐστίν. πάλιν ἐὰν δόγματά τις ἔχῃ διάφωνα–οἱ πολλοὶ δὲ τοιαῦτα ἔχουσιν·","english":"I will pour out from my Spirit upon all flesh,\" I mean the gift of the Spirit that is natural to receive. There is no peace in my bones because of my sins, since I see my sins present. But not everyone takes thought of their face, except the one who repents and wishes to flee from them. The one who sins and does not even know this very thing, that he is sinning, does not see the face of his own sins, does not see their shame. But the one who stands over what he does and sees that he performs them in transgression of divine commandments—he has the face of his sins appearing before him. And \"bones\" he does not mean altogether those of the body, except according to the more earthbound understanding, as was also said about the flesh. And it was said in the preceding: \"All my bones will say, 'Lord, who is like you?'\" If the bones say, \"Lord, who is like you?\" then they have received the thought of the Lord and, so to speak, of his form, so as to know that no one is like him. Likeness to God and unlikeness reveal the knowledge of God and theology; so that he is not speaking about the bones of the body, but about the strong and vigorous doctrines of the soul and its powers. For then the perceptible bodies are held together by the bones; for they could not have sinews and veins and the other parts, if they did not have bones. Why \"there is no peace in my bones\"? —When the powers of the soul follow one another in harmony, they are at peace. When the spirited part does not faction against the rational, nor the desiring part against the mind, then there is peace. Again, if someone holds conflicting doctrines—and the many hold such—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":438,"ref":"p438","source":"τίθενταί τι καὶ ἐπιφέρουσιν ἄλλο, ὃ ἀνατρέπει τὃ πρῶτον τεθήκασιν. καὶ σχεδὸν ὅλοι οἱ συνκεχυμένην διάνοιαν ἔχοντες τοῦτο πάσχουσιν. δεῖ δὲ τὸν σοφὸν καὶ μάλιστα θεόσοφον συνφωνία̣ς̣ ἔχειν ἐν ταῖς δυνάμεσιν τοῦ ἔσω ἀνθρώπου καὶ ἐν τοῖς φρονητέοις· οὕτω γὰρ εἰρήνη ἔστιν ἐν τοῖς ὀστέοις αὐτοῦ. ὅτι αἱ ἀνομίαι μου ὑπερῆραν τὴν κεφαλήν μου. τοῦτο λέγει· αἱ ἀνομίαι μου, αἳ ὀφείλουσιν ὑπὸ πόδας εἶναι καὶ πατεῖσθαι, ὑπὲρ ἐμὲ γέγοναν, τοῦ νοῦ μου κρατοῦσιν. ἐν πολλοῖς δὲ ἡ κεφαλὴ τὸν νοῦν σημαίνει· ὡς καὶ ἐν τῷ· \"τοῦ σοφοῦ οἱ ὀφθαλμοὶ ἐν κεφαλῇ αὐτοῦ\", τουτέστιν ἐν τῷ νῷ. αὐτὸ γοῦν τοῦτο ὁ εἰρηκώς· \"τοῦ σοφοῦ οἱ ὀφθαλμοί\", εἰς ἕτερα λέγων σαφηνίζει· \"σοφία ἀνθρώπου\n\nφωτιεῖ πρόσωπον αὐτοῦ\", πρόσωπον πάντως λέγων τὸν ἔσω ἄνθρωπον, τὸν νοῦν. φορτίον βαρὺ γεγένηνται, καθέλκουσίν με κάτω, δέον ἐκεῖνο ὃ Ἰησοῦς ἐπιτίθησιν φορτίον καὶ τὸ ζυγὸν ὃ ἐπιβάλλει, φέρειν· ἐστὶν γὰρ φορτίον φαῦλον, ὡς αὐτὸ τοῦτο τὸ ῥητὸν λέγει· \"φορτίον βαρὺ αἱ ἀνομίαι ἐβαρύνθησαν ἐπ' ἐμέ\". \"δεῦτε\" οὖν, φησίν, \"πρὸς ἐμέ, ἀναπαύσω γὰρ ὑμᾶς\", αἴρω τὰ φορτία ἀφ' ὑμῶν καὶ τὰ ἐπικείμενα ἄχθη· \"ὁ γὰρ ζυγός μου χρηστός ἐστιν καὶ τὸ φορτίον μου ἐλαφρόν\". τὸ φορτίον τοῦτο μετεωρίζει τὸν βαστάζοντα, ἄνω αὐτὸν φέρει, ὑπόπτερόν ἐστιν τὸ φορτίον τοῦτο. τὸ δὲ τῆς κακίας κάτω βρίθει, κάτω καταβάλλει. περὶ φαύλων γοῦν λέγει· \"δύσεσθε ὡσεὶ μόλιβος ἐν ὕδατι σφοδρῷ\". ὡσεὶ φορτίον βαρὺ ἐβαρύνθησαν ἐπ' ἐμέ. καὶ τοῦτο δὲ οὐ παντός ἐστιν εἰδέναι ὅτι βαρὺ φορτίον ἐστὶν ἡ κακία̣ ἢ τοῦ αἴσθησιν λαβόντος τοῦ ἐπαχθοῦς αὐτῆς.","english":"They also lay down something else and bring it forward, which overturns what they first laid down. And almost all who have a confused mind suffer this. But the wise man, and especially the God-wise man, must have harmony in the powers of the inner man and in the things to be understood; for thus there is peace in his bones. Because my transgressions have risen above my head. He says this: my transgressions, which ought to be under my feet and trampled down, have become greater than I, they rule over my mind. And in many places \"head\" signifies the mind; as also in the passage: \"the eyes of the wise man are in his head,\" that is, in his mind. At any rate, the same one who said \"the eyes of the wise man\" makes it clear when speaking of other things: \"the wisdom of a man will illuminate his face,\" calling \"face\" certainly the inner man, the mind. They have become a heavy burden, they drag me down, when I ought to bear that burden which Jesus places on and the yoke which he lays upon us; for it is a base burden, as this very saying declares: \"my transgressions have become heavy as a heavy burden upon me.\" \"Come\" then, he says, \"to me, for I will give you rest,\" I take away the burdens from you and the weights laid upon you; \"for my yoke is kind and my burden is light.\" This burden lifts up the one who carries it, it bears him upward, this burden is winged. But the burden of wickedness weighs down, it casts down. Concerning the wicked, then, he says: \"you shall sink like lead in violent water.\" As a heavy burden they have weighed upon me. And it is not for everyone to know that wickedness is a heavy burden, or that of one who has perceived its oppressive weight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":439,"ref":"p439","source":"τότε γοῦν κ̣οπιᾷ τις τῶν φερόντων τὸ φορτίον τοῦτο, ὅταν αἴσθη̣σιν λάβῃ τοῦ βάρους τῆς κακίας. καὶ τότε ἔρ χεται πρὸς τὸν Ἰησοῦν. ὁ δὲ ἡδόμενος ἐπὶ τῷ φορτίῳ τῆς κακίας μᾶλλον κ̣αὶ μακρύνεται τοῦ Ἰησοῦ. διὰ τοῦτο καὶ ἐν Ἰσαίᾳ λέγεται· \"ἐκοπίασεν Αἴγυπτος, ἐνπορία Αἰθιόπων, καὶ οἱ Σαβαῖται ἄνδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται καὶ ἔσονται δοῦλοί σου καὶ προσκυνήσουσίν σοι ὅτι ὁ θεὸς ἐνδυναμοῖ καὶ οὐκ ἔστιν θεὸς πλὴν σοῦ\". τότε \"ἐκοπίασεν Αἴγυπτος\", ὅτε αἴσθησιν̣ ἔλαβεν οἷ κακῶν ἐστιν εἰδωλολατροῦσα καὶ ἔχουσα περὶ τὰς περιέργους φλυαρίας, περὶ οἰωνοσκοπικῶν, περὶ νεκυομ̣αντείᾳ καὶ τοῖς ἐπικειμένοις αὐτοῖς δαίμοσιν. ὅτε δὲ οὐκ ἔχει αἴσθησιν αὐτῶν, οὐ κοπιᾷ. \"ἡ ἐμπορία\" οὖν \"τῶν Αἰθιόπων\" ἢ \"τὰ ἐμπόρια τῶν Αἰθιόπων\" τότε κοπιᾷ. Αἰθίοπας δὲ λέγει τοὺς μεμ̣ελ̣ανωμένους κατὰ τὸν ἔσω ἄνθρωπον̣. οὕτω γοῦν καὶ ὁ διάβολος ἐν τῇ ἐπιστολῇ τοῦ Βαρναβᾶ καὶ τῷ Ποιμένι λέγεται \"ὁ μέλας\" οὐ κατὰ σῶμα, ἀλλὰ κ̣ατὰ τὴν διάνοιαν ἐσκοτισμένος, ἔξω τῆς λαμπρότητος τῶν ἁγίων γενόμενος. οὗτοι οὖν οἱ Αἰθίοπες ἔχουσιν ἐνπορίαν ἢ ἐνπόρια, ἔνθα ἡ ἐμπορία αὐτῶν. καὶ τότε σκοπιῶσιν, ὅταν αἴσθησιν λάβωσιν οἷ κακῶν εἰσιν· ὅσον γὰρ ἥδεταί τις τῷ ἁμαρτάνειν, οὐ κοπιᾷ. προςώζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου ἀπὸ προσώπου τῆς ἀφροσύνης μου. μώλωπας ἔσχον ἀπὸ τῶν βελῶν τῆς κολάσεως ἢ καὶ ἀπὸ τῶν πεπυρακτωμένων βελῶν τοῦ πονηροῦ· εἴρηται γὰρ καὶ αὐτὸς βέλη ἔχειν π̣ε̣πυρωμένα. ὅταν τις οὖν ἀμυχὰς λάβῃ, τουτέστιν λογισμοὺς καὶ ἐνθυμήματα τῶν κακῶν καὶ ἀσεβημάτων, ἐν μώλωψίν ἐστιν.","english":"At that time, then, one of those who bear this burden grows weary, when he perceives the weight of wickedness. And then he comes to Jesus. But the one who takes pleasure in the burden of wickedness rather is also kept far from Jesus. For this reason it is also said in Isaiah: \"Egypt has grown weary, the trade of the Ethiopians, and the Sabaites, lofty men, shall pass over to you and shall be your servants and shall worship you, because God strengthens and there is no God besides you.\" Then \"Egypt has grown weary,\" when it has perceived of what evils it is guilty—practicing idolatry and occupying itself with meddlesome babblings, with augury, with necromancy and the demons that attend them. But when it has no perception of these things, it does not grow weary. \"The trade,\" then, \"of the Ethiopians,\" or \"the trades of the Ethiopians,\" then grows weary. And he calls Ethiopians those who have been blackened in the inner man. Thus, then, the devil too, in the Epistle of Barnabas and in the Shepherd, is called \"the black one\"—not in body, but darkened in mind, having come to be outside the brightness of the saints. These Ethiopians, then, have a trade or trades, where their trade is. And then they grow weary, when they perceive of what evils they are guilty; for as much as one takes pleasure in sinning, he does not grow weary. My bruises have festered and rotted because of my foolishness. I received bruises from the arrows of punishment, or also from the fiery arrows of the evil one; for it is said that he too has fiery arrows. When, then, someone receives scratches, that is, thoughts and reflections of evils and impieties, he is in bruises.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":440,"ref":"p440","source":"ὅταν δὲ αὐξηθέντες οὗτοι καὶ ἀποφορὰν ἐσχηκότες προσόζουσιν, λοιπὸν καὶ σῆψιν ὑφίστανται. \"προσώζεσαν\" οὖν \"καὶ ἐσάπησαν οἱ μώλωπές μου\". πόθεν δὲ ἔσχον τοὺς μώλωπας, πόθεν ἡ σῆψις αὐτῶν γέγονεν; –\"ἀπὸ προσώπου τῆς ἀφροσύνης μου\". δέον ἐλέγξαι με τὴν ἀφροσύνην, ἀποστῆναι αὐτῆς. ὑφίσταται δέ τις ἀφροσύνην, ὅταν φρόνησιν μὴ κτήσηται. τὰ κεντώματα τῶν λογισμῶν καὶ τῶν ἐπιθυμημάτων, ταῦτα μώλωπας ἐνποιεῖ. δέον τούτους ταχὺ θεραπεύειν. εἶδέν τις γυναῖκα πρὸς ἐπιθυμίαν. μώλωπα ἔσχεν. θεραπευσάτω, μέχρι τῆς προπαθείας στησάτω τὴν ὀργήν· οὕτω γὰρ οὐδὲ προσοζέσῃ ἡ ἐπιθυμία οὐδὲ σῆψιν ἐπενέγκῃ. ἐνμένουσα δὲ ἡ διάνοια, ταῦτα ἐπιφέρει καὶ σῆψιν καὶ ὀσμὴν κ̣αὶ ἀηδῆ. ὅταν μὴ ἔχῃ ταύτην τὴν φρόνησιν ὥστε εἰδέναι τὰ ποιητέα καὶ μή, τὰ μικτῶς ἔχοντα τὰ λεγόμενα ἀδιάφορα, ἐν ἀφροσύνῃ ἐστίν. καὶ ἡ ἀφροσύνη τὰ δόξαντα εἶναι μικρὰ ἁμαρτήματα ὥστε μώλωψιν αὐτὰ παραβάλλεσθαι, τρέφει καὶ κρατύνει, καὶ γίνεται δυσωδία καὶ σῆψις. καταλλήλως δὲ τῆς οὐσίας τῆς περὶ ἧς ὁ λόγος, λάμβανε τὴν προσόζεσιν καὶ τὴν σῆψιν· οὐδὲν σωματικὸν γὰρ φαίνεται· πολλοὶ γὰρ ἄφρονες καὶ ὑγιαίνουσιν καὶ ἰσχυρὰ ἔχουσιν σώματα. ἐταλαιπώρησα καὶ κατεκάμφθην ἕως τέλους. ταλαιπωρίαν ἐπιφέρει πολλάκις τὰ ἀηδῆ καὶ ἐπίπονα. καὶ αὐτὸ γοῦν τὸ σῶμα καὶ ταλαίπωρον ποιεῖ τὸν ἐπηχθισμένον. ταύτην τὴν ἔννοιαν ὑποβάλλει ἡ ἀποστολικὴ λέξις ἡ οὕτως ἔχουσα· \"ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος","english":"But when these have grown and have produced a discharge and fester, they then also undergo putrefaction. \"My wounds,\" therefore, \"have festered and become putrid.\" From where did they get their wounds, from where did their putrefaction come? — \"From the face of my folly.\" One ought to reprove my folly and depart from it. And a person undergoes folly when he has not acquired prudence. The prickings of thoughts and desires—these produce wounds. One ought to heal these quickly. Someone saw a woman unto desire; he got a wound. Let him heal it; let him stop the impulse at the point of the pre-passion; for in this way the desire will neither fester nor bring on putrefaction. But if the mind remains in it, it brings on both putrefaction and a foul and unpleasant odor. When one does not have this prudence so as to know what must be done and what must not, the so-called indifferent things, which are of a mixed character, he is in folly. And folly nourishes and strengthens the sins that seemed to be small, so that they are compared to a wound, and it becomes a stench and putrefaction. And in a manner suited to the substance of which the account speaks, understand the festering and the putrefaction; for nothing bodily appears; for many fools are both healthy and have strong bodies. I have suffered misery and have been bowed down to the end. Misery is often brought on by unpleasant and toilsome things. At any rate, the body itself also makes the one who is burdened miserable. This thought the apostolic text suggests, which runs thus: \"Wretched man that I am! Who will deliver me from the body","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":441,"ref":"p441","source":"τοῦ θανάτου τούτου\"; ἐπεὶ γὰρ ἐν τῷ σώματι τοῦ θανάτου εἰμί, ταλαίπωρός εἰμι, καὶ οὐχ ὁ τυχών με ἔξω ποιήσει τῆς τοι̣αύτης ταλαιπωρίας ἢ ὁ σωτήρ· εὐθέως γὰρ ἐπήγαγεν· \"εὐχαριστῶ διὰ Ἰησοῦ Χριστοῦ\", ὃς ἐλευθέρωσέν με ἀπὸ τοῦ σώματος. ταλαιπωρίαν οὖν λέγομεν ἐνγενέσθαι τῇ ψυχῇ ἀπὸ τοῦ σώματος τοῦ θανάτου. οὐ καθάπαξ λαμβάνομεν τὸ σῶμα θανάτου εἶναι, ἀλλὰ τὸ τοιόνδε σῶμα. ὅταν τις τούτῳ τῷ σώματι χρᾶται ὡς τὰς πρὸς θάνατον ποιεῖν ἁμαρτίας, σῶμα θανάτου λοιπὸν περίκειται. δυνατὸν δὲ αὐτὸ ποιῆσαι μὴ σῶμα θανάτου· ὅταν γὰρ χωρίσω ἀπ' αὐτοῦ τ̣ὰ ποιου῀̣ντα αὐτὸ θανάτου σῶμα, οὐκέτι θανάτου σῶμά ἐστιν. καὶ ὥσπερ τὸ σῶμα τοῦτο τὸ αἰσθητὸν ἔχε̣ι̣ καὶ ὕλην ὑποκειμένην καὶ εἶδος σώματος, καὶ ἔστιν χωρίσαι τὸ σῶμα τοῦτο ἀπὸ τοῦ παχέως σώματος. ὅταν μόνας τὰς τρεῖς διαστάσεις λάβῃ ἄνευ ὕλ̣ης, τοῦτο τὸ σῶμα οὔκ ἐστιν ο̣ὐσ̣ία̣. ἐν τοῖς οὖν προχείροις τούτοις ὅταν λέγηται ὅτι οἷον· \"χρῶμα ἐν σώματι\", οὐκοῦν καὶ ἐν τινὶ σώματι, διὰ τοῦ \"χρῶμα\" εἰπεῖν \"ἐν σώματι\" ἔδειξεν ὅτι τοῦτο τὸ σῶμα σημαίνει τὸ ὁρώμενον, οὗ ἁπτόμεθα. ὅταν δὲ λέγῃ ἓν εἶδος εἶναι τοῦ ποσοῦ τὸ σῶμα, οὐ τοῦτο λέγει· πῶς γὰρ οὐσία δύναται εἶναι γένους οὐσ̣ίας; ὥστε ὁμωνυμεῖ τὸ σῶμα· τὸ μὲν γὰρ κατὰ τὰς τρεῖς διαστάσεις λαμβάνεται ἄνευ ὕλης. τοῦτο δέ ἐστιν̣ τὸ ποσὸν σῶμα· τὸ γὰρ μετὰ τῆς ὕλης οὐ μόνας τὰς διαστάσεις χωρὶς τῆς ὑποκειμένης λαμβάνομεν οὐσίας ἀλλὰ σὺν αὐτῇ. ἄλλ̣ο ἐστὶν τοῦτο τὸ σῶμα. τὸ σῶμα οὖν τότε θανάτου ἐστίν, ὅταν τὰ ἐνεργοῦντα αὐ264 τοῦ καὶ τὰ κ̣ινήματ̣α ἁμαρτητικῶς γίνηται.","english":"Of this death? For since I am in the body of this death, I am wretched, and no ordinary person will set me free from such wretchedness except the Savior; for immediately he added, \"I give thanks through Jesus Christ,\" who set me free from the body. We say, then, that wretchedness comes upon the soul from the body of death. We do not take the body to be a body of death absolutely, but a body of a certain kind. When someone uses this body so as to commit sins that lead to death, he is thereafter clothed with a body of death. But it is possible to make it not a body of death; for when I separate from it the things that make it a body of death, it is no longer a body of death. And just as this perceptible body has both underlying matter and the form of a body, it is also possible to separate this body from the gross body. When it receives only the three dimensions without matter, this body is not substance. In these preliminary examples, then, when it is said, for instance, \"color in a body,\" it means also in some body; by saying \"color in a body\" he showed that this body signifies the visible body, which we touch. But when he says that the body is one kind of quantity, he does not mean this; for how can substance be a genus of substance? So the word \"body\" is used homonymously; for the one is taken according to the three dimensions without matter. And this is the quantified body; for the body with matter we do not take as only the dimensions apart from the underlying substance, but together with it. This body is something else. The body, then, is a body of death when the things that operate in it and its movements come to be in a sinful way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":442,"ref":"p442","source":"δυνατὸν οὖν τοῦτο χωρίσαι ἀπὸ τοῦ σώματος. ὅταν λάβω ὀφθαλμὸν μὴ ὁρῶντα ἐπιβλαβῶς, μὴ μοιχικῶς ὁρῶντα, ἀπέστησα τὸν ὀφθαλμὸν τὸν τοῦ θανάτου ἀπὸ τῆς οὐσίας. καὶ ἐφ' ἑκάστης μέλους καὶ ἐφ' ἑκάστης αἰσθήσεως ἐὰν τοῦτο γίνηται, ἀποβάλλεται τὸ τοῦ θανάτου σῶμα. οὐ τὸ σῶμα ἀποβάλλομεν ἀλλὰ τὸ τοῦ θανάτου. καὶ τὸν φαῦλον ἄνθρωπον ἐὰν εἰς σπουδαῖον μεταβαλόντα ἴδωμεν, λέγομεν ὅτι ἐφθάρη ὁ φαῦλος ἄνθρωπος, οὐχ̣ ὁ ἄνθρωπος. \"καὶ κατεκάμφθην\". ἡ κακία κατωφερής ἐστιν, κατακάμπτει τὸν ἔχοντα· ἀεὶ γὰρ ἐπικείμενα τὰ μεγάλα ἄχθη κατασπᾷ καὶ κατακάμπτει τὸν βαστάζοντα. αὐτίκα γοῦν ἐκείνην τὴν ἔχουσαν \"πνεῦμα ἀσθενείας\" ὀκτωκαίδεκα ἔτεσιν λέγει ὅτι· \"συνκύψασα ἦν καὶ μὴ ἀνανεύουσα εἰς τὸ παντελές\". οὐδέποτε ἄνω ἑαυτὴν ἐπῆρεν. ὁ ἁμαρτάνων οὖν συνκύπτει καὶ κάτω βλέπει. λέγει γοῦν· \"τοὺς ὀφθαλμοὺς αὐτῶν ἔθεντο ἐκκλῖναι ἐν τῇ γῇ\"· καὶ πάλιν ἐν Ἰηρεμίᾳ λέγεται· \"ἀφεστηκότες ἐπὶ τῆς γῆς γραφήτωσαν\". οἱ ἀφεστηκότες τῆς θείας πηγῆς γράφονται, ἐνπολιτογραφοῦνται τῇ γῇ, ὡς τὸ πολίτευμα κάτω ἔχοντες καὶ \"τὴν εἰκόνα τοῦ χοικοῦ\" φέροντες. τῶν δὲ μαθητῶν \"τὰ ὀνόματα ἐνγέγραπται ἐν τοῖς οὐρανοῖς\". οὐ τὰς προσηγορίας ταύτας τὰς ἐκ συλλαβῶν συνκειμένας λέγει, ἀλλὰ τὰς ἰδίας ποιότητας τὰς σημαινούσας αὐτῶν τὴν ψυχὴν καὶ τὸν νοῦ ἀποδίδοται γὰρ ὁρισμὸς ὀνο´̣ματος οὕτως· ὄνομά ἐστιν κεφαλαιώδης προσηγορία παραστατικὴ τῆς ποιότητος τοῦ ὀνομαζομένου. αὕτη δέ ἐστιν ἡ προσηγορικὴ ὀνομασία, ἄνθρωπος, οὐρανός. \"ἐνγέγραπται\" οὖν, τουτέστιν κατετάχθη. ὅλην τὴν ἡμέραν σκυθρωπάζων ἐπορευόμην.","english":"This, then, can be separated from the body. When I take an eye that does not see in a harmful way, that does not look adulterously, I have removed the eye of death from the substance. And if this happens with each member and each sense, the body of death is cast off. We cast off not the body but the body of death. And if we see the worthless man changed into a serious one, we say that the worthless man has been destroyed, not the man. \"And I was bowed down.\" Vice is downward-tending; it bends down the one who has it; for great burdens, always pressing upon him, drag down and bend the one who bears them. For instance, then, he says of that woman who had \"a spirit of weakness\" for eighteen years: \"she was bent over and could not raise herself up at all.\" She never lifted herself up. The one who sins, then, is bent over and looks downward. For he says: \"they set their eyes to turn aside to the earth\"; and again in Jeremiah it is said: \"let those who have departed be written on the earth.\" Those who have departed from the divine fountain are written down, are enrolled as citizens of the earth, as having their citizenship below and \"bearing the image of the earthy one.\" But the names of the disciples \"have been written in the heavens.\" He does not mean these names composed of syllables, but the proper qualities that signify their soul and mind; for a definition of a name is given thus: a name is a summary appellation that conveys the quality of the one named. And this is the appellative designation: man, heaven. \"They have been written,\" then, that is, they have been assigned their place. All the day long I went about with a sullen face.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":443,"ref":"p443","source":"εἰ καὶ \"κατεκάμφθην ἕως τέλους\" ἐκ τῆς προσούσης ταλαιπωρίας, ἀλλ' οὐκ ἀναισθητῶ τοῦτο. σκυθρωπάζων γοῦν πορεύομαι τὴν \"κατὰ θεὸν λύπην τὴν μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἐργαζομένην\". καὶ οὕτω σκυθρωπάζων πορεύομαι ὅλην τὴν ἡμέραν. εὖ δὲ καὶ τὸ \"πορεύομαι\". οὐ ῥιφεὶς πρηνὴς μένει ἀλλὰ πορεύεται. οὐκ \"ἐβάθυνεν εἰς γῆν κάθισιν\", οὐ τὰ μετάφρενα ἔθηκεν τῇ γῇ ἀλλὰ πορεύεται. \"σκυθρωπάζων\" οὖν \"ἐπορευόμην\". ἐνη´̣ργουν ἐκεῖνα ἃ μετεβίβαζέν με ἐκ τῆς ταλαιπωρίας. τότε δὲ ἐκ τῆς ταλαιπωρίας μεταβιβάζομαι, ἐὰν τὰ αἴτια τῆς ταλαιπωρίας ἀπόθωμαι. ὅτι ἡ ψυχή μου ἐνεπλήσθη ἐνπαιγμάτων. ἡ ψυχή μου ἐπλήσθη ἁμαρτημάτων. ἐνπαιγμοὶ δέ εἰσιν τὰ ἁμαρτήματα. ὁ ἀπατῶν ἐνπαίζει τῷ ἀπατωμένῳ, καὶ οὕτως πληροῦται ἡ\n\nψυχὴ ἐνπαιγμάτων. κεῖται δὲ ἔν τισιν ἀντιγράφοις \"αἱ ψόαι μου\". λέγονται περὶ ταύτας συνίστασθαι τὰ σπέρματα. ὅταν τις τοίνυν ὑποσυρῇ εἰς ἀκολασίαν καὶ φιλήδονος μᾶλλον σπεύδῃ ἢ φιλόθεος εἶναι, τὰς ψόας ἐνπαιγμῶν ἔχει πεπλησμένας. καὶ οὐκ ἔστιν ἴασις ἐν τῇ σαρκί μου. ὅσον εἰμὶ πεπληρωμένος τούτων τῶν ἐνπαιγμάτων, οὐ μόνον οὐχ ὑγιαίνει μου ἡ σάρξ, ἀλλὰ καὶ νοσήσασα οὕτω διακειμένη οὐ δέχεται ἴασιν. ὥσπερ ἀδύνατόν ἐστιν τὸν αἰσθ̣η̣τω῀̣ς νοσοῦντα ἔτι ἐν τῷ νοσεῖν ὄντα ὑγείαν ἀναλαβεῖν, οὕτως ὁ πληρωθεὶς ἐνπαιγμάτων οὐ δύναται εἰρηνεύουσαν ποιη´̣σασθαι τὴν σάρκα, τουτέστι̣ν σώφρονα, ἢ μὴ διαστασιάζουσα̣ν̣ πρὸς ἑαυτήν. ἐκακώθην καὶ ἐταπεινώθην ἕως σφόδρα. δύναται κάκωσιν καὶ ταπείνωσιν ἑκούσιον λέγειν.","english":"Even if \"I was bowed down to the end\" from the misery that besets me, I am not insensible to this. At any rate, I walk with a gloomy face, \"working the godly sorrow that works repentance unto salvation not to be regretted.\" And so, walking with a gloomy face, I walk all the day long. Well said too is \"I walk.\" He is not cast down headlong and left lying, but he walks. He did not \"sink down into the depths of the earth,\" he did not lay his back upon the ground, but he walks. \"With a gloomy face,\" then, \"I walked.\" Those things were at work in me that were transferring me out of the misery. And then I am transferred out of the misery, when I put away the causes of the misery. Because my soul was filled with mockeries. My soul was filled with sins. And mockeries are sins. The deceiver mocks the one being deceived, and thus the soul is filled with mockeries. And in some copies there stands \"my loins.\" The seeds are said to be situated around these. Whenever, then, someone is dragged down into licentiousness and hastens to be a lover of pleasure rather than a lover of God, he has his loins filled with mockeries. And there is no healing in my flesh. To the extent that I am filled with these mockeries, not only is my flesh not healthy, but even having become sick and being in such a condition, it does not receive healing. For just as it is impossible for one who is perceptibly sick, while still being in the sickness, to recover health, so the one filled with mockeries cannot make his flesh peaceful, that is, self-controlled, or not in faction against itself. I was afflicted and brought low exceedingly. He can mean a voluntary affliction and humiliation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":444,"ref":"p444","source":"ἐπεὶ ἐν αἰσθήσει γέγονα τοῦ ἐπάρματος τῆς κακίας καὶ τῆς βλάβης καὶ τοῦ τύφου, προαιρετικῶς εἰς ταπείνωσιν ἐμαυτὸν περιήγαγον, ἵνα ὑψωθῶ· \"πᾶς\" γὰρ \"ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται\". ε᾿̣κ παραλλήλου τὴν κάκωσιν δεῖ κ̣αὶ τὴν ταπείνωσιν λαβεῖν. τότε δὲ ἑκουσίως γίνεται, ὅταν, ὡς εἶπον, τὸ ὑψωθὲν ταπεινώσῃ ἑαυτόν, ἵν' ὑψω̣θῇ ὑπὸ τοῦ θεοῦ. δυνατὸν καὶ οὕτως· ἐκ τῶν περιεστηκότων ἐπιπόνων καὶ φορτίων β̣αρέων \"ἐταπεινώθην, ἐκακώθην ἕως σφόδρα\". ἐπιτεταμένην ἔσχον τὴν κάκωσιν. ὠρυόμην ἀπὸ στεναγμοῦ τῆς καρδίας μου. οὐκ ἐπιπλάστως ἀποκλαιόμενος τὰ κακὰ τὰ περιεστηκότα μοι, ἀλλὰ \"ἀπὸ στεναγμοῦ τῆς καρδίας μου\"· νοῶν ἐν τίνι στένειν δεῖ, ἔστενον. 265 10 καὶ ἐναντίον σου πᾶσα ἡ ἐπιθυμία μου. ὁ δίκαιος ἔρωτα καὶ πόθον ἔχει ἀεὶ τῶν ἀρετῶν καὶ τῶν ἐπαινετῶς πραττομένων. λέγεται γοῦν περὶ τοῦ δικαίου· \"ἐπιθυμία δικαίου πᾶσα ἀγαθή\". τὰ δὲ ἀγαθὰ παρρησίαν ἔχει ἐπίπροσθεν εἶναι θεοῦ. \"ἐναντίον σου\" οὖν, τουτέστιν ἔνπροσθέν σου, ἐστὶν \"πᾶσα ἡ ἐπιθυμία μου\". ἐπαινετὴν οὖν ἐνταῦθα λημπτέον \"τὴν ἐπιθυμίαν μ̣ου\", οἵα ἐστὶν καὶ περὶ ἧς αὐτὸς οὗτος λέγει· \"εὐλόγει, ἡ ψυχή μου, τὸν κύριον, τὸν ἐνπιμπλῶντα ἐν ἀγαθοῖς τὴν ἐπιθυμίαν σου\". αἱ τοιαῦται οὖν ἐπιθυμίαι πᾶσαι τοῦ δικαίου εὐπαρρησίαστοι οὖσαι ἐπίπροσθέν εἰσιν θεοῦ. δυνατὸν δὲ καὶ εἰς τὸ ἕτερον σημαινόμενον τῆς ἐπιθυμίας ἐκλαβεῖν τὴν λέξιν.","english":"Since I have come to perceive the exaltation of evil and the harm and the pride, I brought myself down by choice into humility, in order that I might be exalted; for \"everyone who humbles himself will be exalted.\" By parallel, one must take the affliction and the humiliation together. But then it becomes voluntary when, as I said, what was exalted humbles itself, in order that it may be exalted by God. It is possible also in this way: from the painful circumstances surrounding me and the heavy burdens, \"I was humbled, I was afflicted exceedingly.\" I had an intensified affliction. I cried out from the groaning of my heart, not weeping insincerely over the evils that surrounded me, but \"from the groaning of my heart\"; understanding in what one must groan, I groaned. 265 10 And before you is all my desire. The righteous man has love and longing always for the virtues and for things done praiseworthily. At any rate it is said concerning the righteous man: \"the desire of the righteous is all good.\" And good things have the boldness to be before God. \"Before you,\" therefore, that is, in front of you, is \"all my desire.\" Here, then, one must take \"my desire\" as praiseworthy, such as it is also concerning which this same man says: \"Bless the Lord, O my soul, who fills your desire with good things.\" Such desires, then, all of the righteous man, being full of boldness, are before God. But it is possible to understand the word also in the other meaning of desire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":445,"ref":"p445","source":"διὰ τοῦτο ἐταπεινώθην καὶ ἕως σφόδρα κατεκάμφθην, διὰ τοῦτο ὀλοφύρομαι καὶ ὁ στεναγμός μου ἀπὸ ψυχῆς καὶ καρδίας γίνεται, ἐπεὶ ἔγνων, ὅτι πᾶσα̣ ἐπιθυμία ἣν ἔσχον φαύλην, φανερά σοί ἐστιν, οὐδεμία ἐπιθυμία ἔξω τοῦ προσώπου σού ἐστιν. τὸ δὲ \"ἔνπροσθεν\" εὐπρεπέστερόν ἐστιν μᾶλλον. καὶ ὁ στεναγμός μου ἀπὸ σοῦ οὐκ ἀπεκρύβη. ἐπιθυμίαν ἀγαθὴν ἔχων καὶ ποθῶν εἶναι ἐν ἀγαθοῖς καὶ ἀρετῇ ὅσον ὁρῶ ἐμαυτὸν ἀπολειπόμενον, στενάζω. ὁ στεναγμὸς δὲ οὗτος ἀπὸ ἐπιθυμίας κάλλους γίνεται, ἀπὸ προσδοκίας ἀμείνονος. εἰ καὶ τοὺς πολλοὺς πολλάκις λανθάνω στενάζων, ὅπως μὴ δοκῶ περιαυτίζεσθαι καὶ δῆθεν μετανοῶν φαίνεσθαι, ἀλλ' ἐπίπροσθεν σοῦ ἐστιν ὁ στεναγμός μου, οὐκ ἀπεκρύβη ἀπὸ σοῦ. οἱ Αἰγύπτιοι γοῦν κατεπόνουν τοὺς Ἑβραίους. ὅτε ἥδοντο ἐπὶ τοῖς Αἰγυπτίοις ἔργοις \"οἱ υἱοὶ Ἰσραήλ\", κέκρυπτο ὁ στεναγμὸς αὐτῶν ἀπὸ προσώπου τοῦ θεοῦ. ὅτε δὲ ἤρξαντο στενάζειν ἐπὶ τοῖς ἔργοις, ὅτε αἴσθη̣σιν ἔλαβον τῶν Φαραωτικῶν ἔργων ὅτι κατασπῶντά εἰσιν καὶ γήινα καὶ μᾶλλον ἔξω τοῦ θεοῦ ποιο̣ῦν̣τα, τότε ἐστέναξαν, καὶ οὐκ ἐκρύβη ὁ στεναγμὸς ἀπὸ τοῦ θεοῦ· εὐθέως γὰρ αὐτοὺς ἐλευθέρωσεν. ὅτε δὲ ἥδοντο, ἐκρατοῦντο ἐκεῖ, ἐλευθερίας οὐκ ἐτύγχανον. ὁ στεναγμὸς οὗτος καταλλήλως ἔχει \"τῇ λύπῃ τῇ μετάνοιαν εἰς σωτηρίαν κατεργαζομένῃ\". ἄλλη δέ ἐστιν αὕτη ἡ λύπη παρὰ τὴν τοῦ κόσμου, ἥτις θάνατον κατεργάζεται. ἐὰν γοῦν ἴδῃς ἄνθρωπον στενάζοντα ὅτι μὴ τυγχάνει ὧν ἐπιθυμεῖ, κἂν φαῦλα ὦσιν, ὁ στεναγμὸς οὗτος ὀλέθριός ἐστιν. ἡ καρδία μου ἐταράχθη, ἐνκατέλιπέν με ἡ ἰσχύς μου.","english":"For this reason I was humbled and brought down even exceedingly; for this reason I lament, and my groaning comes from soul and heart, since I knew that every evil desire I had is manifest to you; no desire is outside your presence. But \"before\" is more fitting. And my groaning was not hidden from you. Having a good desire and longing to be in good things and in virtue, to the extent that I see myself falling short, I groan. And this groaning comes from a desire for beauty, from the expectation of something better. Even if I often escape the notice of the many when I groan, so that I may not seem to be speaking about myself and evidently appearing to repent, nevertheless my groaning is before you; it was not hidden from you. The Egyptians, then, were wearing down the Hebrews. When the sons of Israel took pleasure in the works of the Egyptians, their groaning was hidden from the face of God. But when they began to groan over the works, when they gained perception of the works of Pharaoh, that they were dragging them down and were earthly and rather made them outside of God, then they groaned, and their groaning was not hidden from God; for immediately he set them free. But when they took pleasure, they were held there and did not obtain freedom. This groaning corresponds fittingly to \"the grief that produces repentance unto salvation.\" But this is a different grief from that of the world, which produces death. If, then, you see a man groaning because he does not obtain what he desires, even if they are base things, this groaning is destructive. My heart was troubled; my strength forsook me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":446,"ref":"p446","source":"ὅτε ταράττεται ἡ καρδία, τουτέστιν ὁ νοῦς, τότε ἡ ἰσχὺς μακρὰν γίνεται. ἡ ἰσχὺς δὲ ἡ κατάλληλος τῇ εἰρήνῃ καὶ τῇ εὐσταθείᾳ τῆς καρδίας. ὁ μαθὼν παρὰ Ἰησοῦ \"ὅτι\n\nπραύς ἐστιν καὶ ταπεινὸς τῇ καρδίᾳ\", οὐκ ἔχει τεταραγμένην τὴν καρδίαν· μιμεῖται γὰρ τὸν Ἰησοῦν. ὁ δὲ μιμούμενος τὸν Ἰησοῦν ἔξω πάσης ἐστὶν ταραχῆς. ἕως δὲ οὐκ ἔχει τὴν ταραχὴν ταύτην, παραμένει αὐτῷ ἡ ἰσχὺς, ὥστε λέγειν· \"πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με\", καί· \"ἀγαπήσω σε, κύριε, ἡ ἰσχύς μου\". καὶ τὸ φῶς τῶν ὀφθαλμῶν μου καὶ αὐτὸ οὐκ ἔστιν μετ' ἐμοῦ. τὸ φῶς τῶν ὀφθαλμῶν μου μακράν μου γέγονεν. φῶς δὲ τῶν ἀληθινῶν ὀφθαλμῶν τῶν ὀξὺ καθορώντων ἡ γνῶσις τῆς ἀληθείας ἐστίν· εἴρηται γ̣άρ̣· \"φωτίσατε ἑαυτοῖς φῶς γνώσεως\". ὅτι οὐ περὶ τούτων τῶν ὀφθαλμῶν οὐδὲ τοῦ αἰσθητοῦ φωτὸς ὁ λόγος, ἄκουε τοῦ λέγοντος· \"ἡ ἐντολὴ κυρίου τηλαυγής, φωτίζουσα ὀφθαλμούς\". πάντως ἡ τήρησις τῆς τηλαυγοῦς ἐντολῆς τοὺς τοῦ ἔσω ἀνθρώπου φωτίζει ὀφθαλμούς· πολλοὶ γάρ εἰσιν ὀξὺ καθορῶντε̣ς καὶ π̣αραβάται τῆς ἐντολῆς εἰσιν τοῦ κυρίου, καὶ ἄλλως φυλάττουσιν αὐτὴν καὶ περιεχόμενο̣ι αὐτὴν ἀμβλεῖς εἰσιν κατὰ τὴν ὄψιν. οὐ πάντως οὖν περὶ τῶν ὀφθαλμῶν λέγεται ὅτι· \"καὶ τὸ φῶς τῶν ὀφθαλμῶν μου οὐκ ἔστιν μετ' ἐμοῦ\". ἀφῆκέν με δέ, ἐπεὶ ἐγὼ αὐτὸ ἀπεστράφην, ἐπεὶ αὐτὸ ἐγω`̣ οὐκ ἐφύλαξα παράμονόν μοι. 266 \"ἡ καρδία μου ἐταράχθη, ἐνκατέλιπέν με ἡ ἰσχύς μου\". ὅταν τάραχον τὸ διανοητικὸν ὑπομείνῃ, ἡ ἰσχὺς μακρὰν γίνεται· ἐρρωμένης γὰρ τῆς διανοίας καὶ τοῦ νοῦ ἠκριβωμένου ἰσχὺς πρόσεστιν τῷ οὕτω δι̣α̣τεθέντι, ὡς εἰπεῖν· \"πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με\".","english":"When the heart, that is the mind, is troubled, then strength is far away. And strength is suited to the peace and stability of the heart. The one who has learned from Jesus \"that he is gentle and humble in heart\" does not have a troubled heart; for he imitates Jesus. And the one who imitates Jesus is outside all turmoil. And as long as he does not have this turmoil, strength remains with him, so as to say: \"I can do all things in him who strengthens me,\" and: \"I will love you, Lord, my strength.\" And the light of my eyes—this too is not with me. The light of my eyes has become far from me. And the light of the true eyes, of those who see keenly, is the knowledge of the truth; for it is said: \"Enlighten yourselves with the light of knowledge.\" That the discourse is not about these eyes nor about sensible light, hear from the one who says: \"The commandment of the Lord is radiant, enlightening the eyes.\" Certainly the keeping of the radiant commandment enlightens the eyes of the inner man; for many are those who see keenly and are transgressors of the commandment of the Lord, and in another way they keep it and, being occupied with it, are dim in sight. So it is not altogether about the eyes that it is said: \"And the light of my eyes is not with me.\" But he left me, since I turned away from it, since I did not keep it abiding with me. \"My heart was troubled, my strength left me.\" Whenever the thinking faculty endures turmoil, strength becomes far away; for when the understanding is strong and the mind is exact, strength is present to the one so disposed, so as to say: \"I can do all things in him who strengthens me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":447,"ref":"p447","source":"\"ἀγαπήσω σε, κύριε, ἡ ἰσχύς μου\". ἐνκαταλείπεται δέ τις ὑπὸ ταύτης τῆς ἰσχύος, ἐὰν τάραχον ὑπομείνῃ ἐν τῇ καρδίᾳ, ἐὰν λογισμοὺς σχῇ ταραχώδεις. διὸ φυλακτέον μὴ διδόναι \"τόπον τῷ διαβόλῳ\" τῷ ὑποβάλλοντι τὰς ταραχάς, ἵνα ἰσχὺς ἡμῶν παραμείνῃ καὶ δυνηθῶμεν εἰπεῖν· \"ἰσχύς μου καὶ ὕμνησίς μου κύριος καὶ ἐγένετό μοι εἰς σωτηρίαν\". \"καὶ τὸ φῶς τῶν ὀφθαλμῶν μου οὐκ ἔστιν μετ' ἐμοῦ\". ὅταν ἡ καρδία ταραχθῇ, καὶ ἡ κατάλληλος τῇ καρδίᾳ ἰσχὺς ἐνκαταλείπει, καὶ αὐτὸ τὸ φῶς οὐκ ἔστιν μετὰ τοῦ ταῦτα παθόντος· δεῖ γὰρ \"σπεῖραι εἰς δικαιοσύνην καὶ τρυγῆσαι εἰς καρπὸν ζωῆς\", ἵνα \"φωτίσαντες ἑαυτοῖς φῶς γνώσεως\". ὅταν τοίνυν ταραχθῇ ἡ καρδία, καὶ ἡ ἰσχὺς ἡ ἐνδυναμοῦσα τὸν ἔσω ἄνθρωπον πόρρω γίνεται, καὶ αὐτὸ τὸ τῶν ὀφθαλμῶν φῶς τὸ φωτίζον τὸν ἔσω ἄνθρωπον ἐνκαταλείπει τοῦτον ἑαυτὸν σκότῳ καὶ ἀγνοίᾳ παραδεδωκότα. οἱ φίλοι μου καὶ οἱ πλησίον μου ἐξ ἐναντίας ἤγγισαν καὶ ἔστησαν. συμβαίνει τοιαῦτα γίνεσθαι ἐν τοῖς περιστατικοῖς καιροῖς. καὶ ὁ Ἰὼβ γοῦν γενάμενος ἐν περιστάσει ἔλεγεν τοιαῦτα· \"φίλοι δέ μου ἀνελεήμονες γεγόνασιν, ἔγνωσαν ἀλλο τρίους ἢ ἐμέ\". καὶ ἐν ταῖς σοφίαις γέγραπται ὅτι οἱ φίλοι τότε μόνον πάρεισιν καὶ τὰ φίλων ἐπιδείκνυνται καὶ ἀπαιτοῦσιν, ὅταν ἐν εὐετηρίᾳ ᾖν ὃν δῆθεν φιλοῦσιν. ὅταν δὲ γένηται ἔν τινι διαστροφῇ τὰ κατ' αὐτόν, τὰ ἐκτός, τότε ἐκεῖνοι πόρρω γίνονται. τρία γὰρ εἴδη φιλίας ἐστίν. ἔστιν φιλία ἡ κατ' αὐτό, ὅταν μηδενὸς ἄλλου μεταδιώκηται ἢ καλλονῆς ἢ ἀρετῆς. ἐὰν δὲ διά τι ᾖν, τὸ πλοῦτος. αὕτη ἡ φιλία ἐκείνων ἀπόντων πεπαύσεται καὶ ἡ φιλία.","english":"I will love you, O Lord, my strength.\" But a person is abandoned by this strength if he endures turmoil in his heart, if he holds troubled thoughts. Therefore one must guard against giving \"a place to the devil,\" who suggests the disturbances, so that our strength may remain and we may be able to say: \"The Lord is my strength and my song, and he has become my salvation.\" \"And the light of my eyes is not with me.\" When the heart is troubled, the strength suited to the heart also departs, and that very light is not with the one who has suffered these things; for one must \"sow for righteousness and gather for the fruit of life,\" so that \"we may enlighten ourselves with the light of knowledge.\" When, then, the heart is troubled, the strength that empowers the inner man is far away, and the very light of the eyes that enlightens the inner man departs from the one who has handed himself over to darkness and ignorance. My friends and my neighbors drew near and stood against me. Such things happen in times of adversity. And Job, at any rate, being in adversity, said such things: \"But my friends have become merciless; they have known strangers rather than me.\" And in the books of wisdom it is written that friends are present only then and show the things of friends and make demands, when the one whom they supposedly love is in prosperity. But when his circumstances, his external affairs, come into some reversal, then those men are far away. For there are three kinds of friendship. There is friendship for its own sake, when nothing else is pursued besides beauty or virtue. But if it is for the sake of something, namely wealth, this friendship will cease when those things are absent, and so will the friendship.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":448,"ref":"p448","source":"λέγεται δὲ αὕτη ἡ φιλία δεύτερον εἶδος οὖσα. τοῦ χρησίμου ἕνεκα γίνεται. καὶ τρίτον εἶδος φιλίας, τὸ ἡδύ. πολλοὶ ἥδοντο φίλοι εἶναι μοναχῶν, οὐχ ἵνα μοναχοὶ ὦσιν, ἀλλ' ἵνα λέγωσιν ὅτι· \"οἱ μονάζοντές με φιλοῦσιν\". καὶ ἄλλοι πλουσίων οὐδὲν παρ' αὐτῶν προσδοκῶντες, ἀλλ' ἐνίοτε καὶ προσεπιδιδόντες αὐτοῖς. δύναται ἐκ παραλλήλου τὸν πλησίον φίλον λέγειν ἢ τὸν φίλον πλησίον. καὶ οὕτως οἱ πλησίον κατ' ἀνχιστείαν, κατὰ συγγένειαν οἱ ἀδελφοί μου. ἐπερ· καὶ ἐπὶ σωματικῶν λημπτέον τοῦτο; –εἰ δὲ λέγοις αὐτὸ πνευματικῶς–εἰσὶν δὲ καὶ κατὰ πνεῦμα φίλοι καὶ συγγενεῖς–, σκόπει· ὅταν τις ἐλαττώσῃ ἑαυτὸν καὶ μηκέτι ᾖν τοιοῦτος, οὓς εἶχεν πρότερον φίλους ἀλλοτριοῦνται αὐτοῦ, ὅτι ἐλάττων ἑαυτοῦ, ἵνα μὴ εἴπω, ὅτι φαῦλος γέγονεν· τὰ γὰρ ἑξῆς οὐκέτι ὡς περὶ φαύλου ἢ ὑπὸ φαύλου ἀπαγγέλλεται. ὅλως ταράξας τὴν καρδίαν οὔκ ἐστιν ἐξώβλητος· ἄλλος γάρ ἐστιν ὁ\n\nἀπόλλων ταύτην. εἴρηται γοῦν ἐν Ἰσαίᾳ· \"οἱ ἀπολωλεκότες τὴν καρδίαν\". ἀπόλλυται δὲ ἡ καρδία, ὅταν ἡ νόησις ἔξ̣ω τῆς καταλλήλου καταστάσεως γένηται. ταράττεται δέ, ε᾿̣ὰν ἔχῃ τινὰ σύνχυσιν. ὑπάρχει με ταράττεσθαι δὲ ἐκ̣ τοῦ λογισμοὺς καὶ ἐνθυμήματα λαμβάνειν μὴ προσήκοντα. \"ἐξ ἐναντίας ἤγγισαν καὶ ἔστησαν\". οὐχ ὡς ἑταῖροι, οὐχ ὡς φίλοι, οὐκ ἐπὶ τῷ ἑνωθῆναί μοι, ἀλλ' \"ἐξ ἐναντίας\", ἵνα παρόντες ἐναντιῶνται. τοιαύτην παρατήρησιν ἔσχον καὶ ἐν τῷ Ζαχαρίᾳ καὶ ἐν τῷ ἑκατοστῷ ὀγδόῳ ψαλμῷ. λέγεται περὶ τοῦ Ἰούδα ὅτι· \"διάβολος στήτω ἐκ δεξιῶν αὐτοῦ\". περὶ δὲ \"Ἰησοῦ τοῦ ἱερέως τοῦ μεγάλου τοῦ Ἰωσεδέχ\"·","english":"This friendship is said to be a second kind, existing for the sake of usefulness. And a third kind of friendship is the pleasant. Many took pleasure in being friends of monks, not so that they might be monks, but so that they might say, \"The monks love me.\" And others took pleasure in being friends of the rich, expecting nothing from them, but sometimes even giving to them besides. By way of parallel, one can call the neighbor a friend, or the friend a neighbor. And thus those who are near by nearness, and brothers by kinship. Is this to be taken also of bodily things? —But if you would speak of it spiritually—there are also friends and kinsmen according to the spirit—, consider: whenever someone diminishes himself and is no longer such as he was, those whom he previously had as friends become estranged from him, because he is less than himself, not to say that he has become worthless; for what follows is no longer reported as concerning a worthless man or by a worthless man. In general, one who has troubled his heart is not to be cast out; for another is the one who\n\ndestroys it. It has been said, then, in Isaiah: \"those who have destroyed their heart.\" And the heart is destroyed when the understanding comes to be outside its proper state. And it is troubled if it has some confusion. And it exists to be troubled from receiving thoughts and deliberations that are not fitting. \"From the opposite side they drew near and stood.\" Not as companions, not as friends, not for the purpose of being united with me, but \"from the opposite side,\" so that being present they might oppose. I had such an observation also in Zechariah and in the one hundred eighth psalm. It is said concerning Judas: \"let the devil stand at his right hand.\" And concerning \"Jesus the great priest, the son of Josedech\":","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":449,"ref":"p449","source":"\"ὁ διάβολος εἱστήκει ἐκ δεξιῶν αὐτοῦ τῷ ἀντικεῖσθαι αὐτῷ\". καὶ ὅρα ὅτι καὶ τοῦ Ἰούδα καὶ τοῦ Ἰησοῦ τοῦ ἱερέως τοῦ μεγάλου τοῦ καθαρωτάτου καὶ ἁγίου ἐκ δεξιῶν ὁ διάβολος εἱστήκει. ἀλλ' ἐπὶ τοῦ Ἰησοῦ εἴρη̣τ̣αι· \"τοῦ ἐναντιοῦσθαι αὐτῷ\". ἔστη ἵνα τοῖς δεξιοῖς αὐτοῦ ἀντικείμενος ᾖ, πολεμῇ αὐτήν, ὅτι δεξιῶς ἐπιτελεῖ τ̣ὰ πρακτέα καὶ τὴν διάθεσιν ἔχει τοιαύτην. ἐπὶ δὲ τοῦ Ἰούδα οὔ. τὰ δεξιὰ τοῦ Ἰούδα προκατείληφεν. στάσιν αὐτῷ δέδωκεν τῷ διαβόλῳ ἐν τούτοις. καὶ ὧδε \"ἐξ ἐναντίας ἔστησαν\". διὰ τοῦτο ἤνγισαν, ἵνα πορθήσωσιν καὶ ταράξωσιν. καὶ οἱ ἔγγιστά μου ἀπὸ μακρόθεν ἔστησαν. δύο γένη φίλων εἰσίν, δύο εἰσὶν διαθέσεις πλησίων. ὅταν οἱ πάλαι ἐχθροὶ γένωνται προσποιητοὶ φίλοι καὶ αἰνιττόμενοι, ἵν' ἐναντιωθῶσιν τοῦτο ποιοῦσιν. καὶ ἵνα ἀπὸ τῆς Ποιμενικῆς διδασκαλίας λάβω τῆς κατηχητικῆς, λέγω· δύο ἄγγελοί εἰσιν μετὰ τοῦ ἀνθρώπου, καὶ ὁ εἷς πονηρὰ ὑποβάλλει, ὁ δὲ ἕτερος ἀγαθά, καὶ ὁ μὲν τῆς δικαιοσύνης, ὁ δὲ τῆς ἀδικίας ἐστίν. ἐὰν οὖν πλησίον γένηται ὁ τ̣ῆς ἀδικίας, ὁ κακὰ ὑποβάλλων, μακρύνεται ὁ ἀγαθὸς ἄγγελος, ὡς αὖ ἐκείνου συνεγγίσαντος οὗτος ὁ πονηρὸς ἐνα̣ντιοῦται· ὡς γὰρ ἀσυνύπαρκτά ἐστιν τὰ ἐναντία, τὸ ἀγαθὸν καὶ τὸ κακόν· ἐνεργεῖ γὰρ τὸ κακόν, ὅταν ὁ ἀγαθὸς ᾖ πόρρω. ἐὰν δὲ καὶ πρόσωπον ᾖν τοῦ σωτῆρος τὸ ταῦτα λέγον, δύναται λέγειν ὅτι· μακρὰν γέγοναν οἱ ποτέ μου φίλοι, οἱ υἱοί μου, οὓς ἐγέννησα καὶ ὕψωσα. ἀθετήσαντές με πόρρω γεγένηνται. οἱ δὲ ἀπὸ τῶν ἐθνῶν πιστεύσαντες φίλοι γενόμενοι λοιπὸν ἐγγύς εἰσιν καὶ \"ἐξ ἐναντίας μου\", ἀντὶ τοῦ \"κατὰ πρόσωπόν μου\"·","english":"The devil stood at his right hand to oppose him.\" And observe that the devil stood at the right hand both of Judas and of Jesus, the great and most pure and holy priest. But in the case of Jesus it is said, \"to oppose him.\" He stood so that he might be opposed to his right-hand works, so that he might war against it, because he performs what must be done in a right manner and has such a disposition. But in the case of Judas it is not so. He had already occupied Judas's right-hand works beforehand. He gave the devil a standing-place in these things. And here \"they stood in opposition.\" For this reason they drew near, so that they might ravage and trouble. And those nearest to me stood far off. There are two kinds of friends, two dispositions of neighbors. When those who were formerly enemies become pretended friends and speak in riddles, they do this so that they may oppose. And so that I may take from the pastoral and catechetical teaching, I say: there are two angels with a man, and one suggests evil things, the other good things, and the one is of righteousness, the other of unrighteousness. If, then, the angel of unrighteousness, who suggests evil things, comes near, the good angel withdraws, just as, when that one has drawn near, this wicked one opposes him; for opposites cannot coexist, good and evil; for evil is active when the good is far away. But if it was also the person of the Savior that said these things, he can say: those who were once my friends have become far from me, my sons, whom I begot and exalted. Having rejected me, they have become far off. But those from the nations who believed, having become friends, are henceforth near and \"in opposition to me,\" instead of \"face to face with me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":450,"ref":"p450","source":"οὐκέτι γὰρ τὸ \"ἐναντίον\" \"ἀντικείμενον\" λαμβάνομεν, ἀλλὰ τὸ ἐπιπρόσωπον, ἐπίπροσθεν. καὶ ἐξεβιάζοντο οἱ ζητοῦντες τὴν ψυχήν, καὶ ζητοῦντες τὰ κακά μοι ἐλάλησαν ματαιότητας. οὐδεὶς τῶν ἀγαπώντων τὴν ψυχήν μου ἐκβιάζεται αὐτήν, ἀλλὰ συνεγγίζει ἢ ἓν πρὸς αὐτὴν γίνεται. οἱ δὲ ἄλλοι ἐκβιάζονται καὶ ζητοῦντες τὰ κακὰ κατ' ἐκείνου οὗ ἐκβιάζονται, ματαιότητα λαλοῦσιν, οὐδὲν ἐπωφελές̣, οὐδὲν συντελοῦν πρὸς τὴν γνῶσιν τῆς ἀληθείας, ἀλλὰ περὶ ματαίων· μάταια γὰρ πάντα ἐστὶν τὰ πονηρά, τὰ φαῦλα, καὶ τὰ πρόσκαιρα δὲ ἅ ἐστιν βλεπόμενα καὶ εὐκαταφρόνητα καὶ ῥᾷστα περιγραφόμενα καὶ ἀπολλύμενα. δεῖ ζητῆσαι τὴν ψυχὴν ἐπωφελῶς. τῷ δὲ προσκεῖσθαι \"τοῖς ζητοῦσιν τὴν ψυχήν μου καὶ ἐκβιαζομένοις\" \"τὰ κακά\", φανερόν, ὅτι φαῦλοί εἰσιν. ὁ τὴν ἁμαρτάνουσαν ψυχὴν εἰς μετάνοιαν προσηκάμενος καὶ τὴν ἀπεσφαλμένην τῆς ἀληθείας ἄγων εἰς ταύτην, ἐπαινετῶς ζητεῖ καὶ ἐπωφελῶς τὴν ψυχήν. ὁ σωτὴρ γοῦν \"ἐλήλυθεν ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός\". οὗτος ζητῶν τὴν ψυχὴν ζητεῖ, ἵνα εἰς σωτηρίαν αὐτὴν ἀγάγῃ, ἵνα κατὰ τὴν προτέραν αὐτῆς κατάστασιν ἐνέγκῃ. ὥσπερ οὖν ὁ σωτὴρ τοῦτο ποιεῖ διὰ παιδεύσεως καὶ διὰ συντελείας τῆς εἰς τὸ καλόν, οὕτω καὶ οἱ τοῦ σωτῆρος μαθηταὶ καὶ ἄγγελοί γε καὶ ἄνθρωποι τοῦτο ποιοῦσιν. οὐδεὶς δὲ τούτων ζητῶν τὴν ψυχὴν ματαιότητα λαλεῖ, οὐδεὶς ζητεῖ αὐτῇ κακά, ἀλλὰ ἀγαθὰ καὶ ἐπωφελῆ. καὶ δολιότητας ὅλην τὴν ἡμέραν ἐμελέτησαν. πάντα τὸν βίον ἑαυτῶν σκολιότητας ἐμελέτων· πῶς γὰρ οὐκ ἤμελλον;","english":"For we no longer take \"enantion\" as \"antikeimenon,\" but as that which is face to face, in front. And those who sought my soul were violent, and those who sought evils for me spoke vanities. No one of those who love my soul violently forces it, but draws near or becomes one with it. But the others are violent, and seeking evils against that one whom they violently force, they speak vanity, nothing profitable, nothing contributing to the knowledge of the truth, but about vain things; for all evil things are vain, and base, and also the things that are temporary, which are seen and are easily despised and most easily circumscribed and destroyed. One must seek the soul profitably. And by the addition of \"to those who seek my soul and violently force\" \"evils,\" it is clear that they are base. He who receives the sinning soul into repentance and leads the one who has erred from the truth into it, seeks the soul praiseworthily and profitably. The Savior, then, \"has come to seek and to save the lost.\" This one, seeking the soul, seeks it in order to lead it to salvation, in order to bring it back to its former condition. As, therefore, the Savior does this through discipline and through the completion of what is good, so also the disciples of the Savior—both angels and men—do this. But no one of these, seeking the soul, speaks vanity, no one seeks evils for it, but good and profitable things. And they meditated deceits all the day long. All their life they meditated crookedness; for how could they not?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":451,"ref":"p451","source":"\"σκολιοὺς\" εἶχον \"λογισμοὺς τοὺς χωρίζοντας ἀπὸ τοῦ θεοῦ\", καὶ ἡ καρδία αὐτῶν σκολιὰ γεγόνει καὶ σκαμβή, ἣν ἀπεύχεται ὁ ἅγιος ἔχειν λέγων· \"οὐκ ἐκολλήθη μοι καρδία σκαμβή\". ὁ ἔχων οὖν σκολιοὺς λογισμοὺς\n\nσκολιότητας ὅλην τὴν ἡμέραν μελετᾷ, ἔργα σύμφωνα καὶ ν̣οήματα τοῖς σκολιοῖς αὐτοῦ λογισμοῖς. οὗτοι γοῦν οἱ σκολιοὶ λογισμοὶ ὑπὸ διαβόλου ἐντίθενται τῇ ψυχῇ· εἴρηται γάρ· \"ὄφις δράκων σκολιός\". σκολιεύεται. ἀμέλει γοῦν εἴρηται καὶ ἐν ἄλλοις· \"ἔσται πάντα τὰ σκολιὰ εἰς εὐθεῖαν\". τὰ σκολιὰ εὐθύτητα λαμβάνει, ὅταν ἀποβάλῃ τὴν σκολιότητα. ὁ δὲ μελετῶν ταύτην ὅλην τὴν ἡμέραν ἔχει καὶ ἔργα σκολια`̣ καὶ προαίρεσιν σκολιὰν καὶ διάθεσιν διεστραμμένην. ἐγὼ δὲ ὡσεὶ κωφὸς οὐκ ἤκουον καὶ ὡσεὶ ἄλαλος οὐκ ἀνοίγων τὸ στόμα αὐτοῦ. ἔπαινον ἑαυτοῦ διεξέρχεται. ὁ μετανοῶν, ἐὰν ὑποβάλῃ διάβολος λογισμοὺς πονηροὺς ἢ σκολιούς, ὡς κωφός τις μὴ ἀκουέτω, μὴ ἐπιστανέτω αὐτοῖς, μὴ παρεχέτω αὐτῷ αὐτοῖς τὴν τοῦ ἔσω ἀνθρώπου ἀκοήν, ἀλλὰ οὕτως ἔστω ὡς ἄλαλος, ὡς κωφὸς οὐκ ἀνοίγων τὸ στόμα. κωφὸν δὲ ἐνταῦθα λέγει οὐ τὸν τὰς ἀκοὰς ἀποβαλόντα, ἀλλὰ τὸν μὴ φθεγγόμενον· πολλάκις γάρ, μάλιστα κατὰ τὴν γραφήν, τὸ σημαινόμενον τοῦτο ἐπὶ τοῦ λάλου κεῖται· \"ἐκβληθέντος\", φησίν, \"τοῦ δαιμονίου ἐλάλησεν ὁ κωφός\". οὐκ εἶπεν· \"ἤκουσεν ὁ κωφός\". οὐ τοῦτο δέ φημι ὅτι οὐ σημαίνει καὶ τὸν στερηθέντα τὴν ἀκοὴν ἡ λέξις αὕτη. ἀμφότερα δηλοῖ. πάλιν ὁ θεὸς τῷ Μωυσῇ εἰπόντι· \"ἰσχνόφωνος καὶ βραδύγλωσσός εἰμι\", εἶπεν· 268 \"τίς ἔδωκεν στόμα ἀνθρώπῳ λαλεῖν, καὶ τίς ἐποίησεν δύσκωφον ἢ κωφόν, βλέποντα καὶ τυφλόν\";","english":"They had \"crooked thoughts, which separate from God,\" and their heart had become crooked and bent, which the saint prays not to have, saying: \"A crooked heart has not cleaved to me.\" So the one who has crooked thoughts meditates on crookedness all the day long—deeds and thoughts in agreement with his crooked thoughts. These crooked thoughts, then, are implanted in the soul by the devil; for it is said: \"The serpent, the dragon, is crooked.\" He acts crookedly. Indeed, it is said elsewhere too: \"All crooked things shall become straight.\" Crooked things receive straightness when they cast off their crookedness. But the one who meditates on it all the day long has both crooked deeds and a crooked disposition and a distorted condition. But I, like a deaf man, did not hear, and like a mute man not opening his mouth. He goes through his own praise. The penitent, if the devil suggests evil or crooked thoughts, let him not hear as one deaf, let him not attend to them, let him not give them the hearing of the inner man, but let him be as a mute man, as a deaf man not opening his mouth. Here he calls \"deaf\" not the one who has lost his hearing, but the one who does not speak; for often, especially in Scripture, this meaning is applied to the mute: \"When the demon had been cast out,\" he says, \"the mute man spoke.\" He did not say: \"The deaf man heard.\" I do not say this to deny that this word also signifies the one deprived of hearing. It makes both clear. Again, God said to Moses when he said: \"I am of feeble voice and slow of tongue\": \"Who gave a mouth to man to speak, and who made the hard-of-hearing or the deaf, the seeing and the blind?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":452,"ref":"p452","source":"δύναται ὧδε καὶ κωφὸν καὶ ἐπὶ τοῦ λάλου καὶ ἐπὶ τοῦ ἀφαιρεθέντος τὴν ἀ κοὴν κεῖσθαι. τὸ δέ· \"ἐκβάντος τοῦ δαιμονίου ἐλάλησεν ὁ κωφός\", κωφὸν σημαίνει τὸν μὴ ἔχοντα φωνητήρια, τὸν μὴ ἔχοντα ἐνεργοῦσαν γλῶσσαν. ἐγενήθην ὡσεὶ ἄνθρωπος οὐκ ἀκούων καὶ οὐκ ἔχων ἐν στόματι αὐτοῦ ἐλεγμούς. τοῦτο λέγει· οὐ γέγονα ἄνθρωπος οὐκ ἀκούων, ἀλλ' \"ὡς οὐκ ἀκούων ἄνθρωπος\". οὐκ ἐδεχόμην τοὺς λόγους καὶ τὰς ἀπαγγελίας τῶν δολιευομένων καίτοι δυνάμενος αὐτοὺς ἐλέγχειν. εἰδὼς ὅτι οὐ καιρίως οἱ ἔλεγχοι προφέρονται πρὸς τὸν τοιοῦτον, ὡς οὐκ ἔχων αὐτὸν ἐλέγξαι ἐσιώπωντα. δείκνυσιν ὁ λόγος ὅτι καὶ αἱ ἐπιπλήξεις καὶ αἱ ἀντιρρήσεις καιρίως ὀφείλουσιν γίνεσθαι. τὸ καίριον δὲ ἐκ τοῦ ἀντικειμένου καὶ προσδιαλεγομένου λαμβάνομεν. ὥσπερ τροφὴ καιρίως διδομένη ὠφελεῖ καὶ ἀνύει, ἀκαίρως δὲ προσφερομένη βλάπτει μᾶλλον. \"μὴ ἔλεγχε κακούς, ἵνα μή σε μισήσωσιν\". τοὐ παραιτεῖσθαι τὸ μισεῖσθαι ὑπὸ φαύλων ὁ λόγος διδάσκει, ἀλλὰ τοῦτο λέγει· ἐλέγχεις, ἵν' ὠφελήσῃς. τὸυ ἐλέγξαι οὐ καιρίως προσαγόμενος–\"ἔστιν\" γὰρ \"ἔλεγχος, ὃς οὔκ ἐστιν ὡραῖος\"– οὐκ ὠφελεῖ ἐκεῖνον τὸν ἐλεγχόμενον, ἀλλὰ μᾶλλον ἔτι φαυλότερον αὐτὸν ποιεῖ, ὡς καὶ μισεῖν τὸν ἐλέγχοντα. \"ἔλεγχε\" γοῦν \"σοφόν, καὶ ἀγαπήσει σε\". εἰ ὁ σοφὸς ἐλεγχόμενος ἀγαπᾷ τὸν προσφερόμενον τοὺς ἐλέγχομενους, φανερὸν ὁ μισῶν τὸν ἔλεγχον ὅτι φαῦλός ἐστιν. εἴρηται γοῦν καὶ ἐν ἄλλοις· \"οὐκ ἀγαπήσει ἀπαίδευτος τοὺς ἐλέγχοντας αὐτόν, μετὰ δὲ σοφῶν οὐχ ὁμιλήσει\". ὁ ἀπαίδευτος ὅλως οὐκ ἀγαπᾷ τοὺς ἐλέγχοντας, ὁ δὲ σοφὸς τοῦτο βούλεται.","english":"Here \"deaf\" can also apply both to the talkative and to the one who has had his hearing taken away. But the phrase \"when the demon had gone out, the deaf man spoke\" means a deaf man who has no organs of speech, who has no tongue that functions. \"I became like a man who does not hear and has no reproofs in his mouth.\" This is what he says: I did not become a man who does not hear, but \"like a man who does not hear.\" I did not accept the words and the declarations of those who deal deceitfully, although I was able to refute them, knowing that reproofs are not brought forward at the right time to such a person, so that, as one having no one to refute, I kept silent. The account shows that both rebukes and contradictions ought to take place at the right time. And we take what is timely from the one who opposes and converses with us. Just as food given at the right time benefits and accomplishes its purpose, but offered at the wrong time harms rather. \"Do not reprove the wicked, lest they hate you.\" The account does not teach us to decline being hated by the worthless, but this is what it says: you reprove in order to benefit. Approaching the reproof at the wrong time—for \"there is a reproof that is not beautiful\"—does not benefit that person who is reproved, but rather makes him even more worthless, so as also to hate the one who reproves. \"Reprove a wise man, and he will love you.\" If the wise man, when reproved, loves the one who offers the reproofs, it is clear that the one who hates reproof is worthless. For it has been said also elsewhere: \"An undisciplined man will not love those who reprove him, and he will not converse with the wise.\" The undisciplined man altogether does not love those who reprove, but the wise man desires this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":453,"ref":"p453","source":"οὐδὲν ὧν λέγει ὁ σοφός, πρόσεστιν τῷ κακῷ τῷ μισοῦντι τοὺς ἐλέγχοντας. ἐπερ· \"καὶ οὐκ ἔχων ἐν στόματι ἐλεγμούς\"; –διττῶς λέγεται τὸ ἐλέγξαι· πολλάκις τις ἐλέγξαι οὐ δύναται. οὐκ ἔχει τοσαύτην παρρησίαν οὐδὲ δύναμιν τοσαύτην λόγου ὥστε ἐλέγχειν, καὶ προσποιεῖται μὴ ἀκούειν. οἷον αἱρεθικός τις πάρεστιν. λέγει ἄθεα δόγματα, αἱρεθικὰς γνώμας. ἐὰν μὴ δυνώμεθα ἐλέγξαι τὰ παρ' ἐκείνου λεγόμενα, \"ὡς ἄνθρωποι οὐκ ἀκούοντες\" λεγόμεθα· ταράττει γὰρ μᾶλλον τὸ ἀκοῦσαι τοιούτων ὁμιλιῶν ἢ ὠφελεῖ. εἴρηται γοῦν· \"φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί\". εἴ τις χρηστὸν ἦθος ἔχων οἶδεν αὐτὸ τοῦτο ὅτι πρὸς κακὰς ὁμιλίας προστῆναι οὐ δύναται, οὐκ ὀφείλει παρέχειν τὴν ἀκοήν, ἀλλ' ὡς κωφὸς γενέσθαι. ἄλλος δὲ ἔχων τὸ ἐλέγξαι τὰς αἰσχίστας ὁμιλίας οὐ ποιεῖ τοῦτο, ὅταν εἰδῇ ὅτι οὐ λυσιτελεῖ τέως ἐκείνῳ ἐλεγχθῆναι· ἔλεγον γὰρ ὅτι ὡς αἱ τροφαὶ ἰατρικῶς καιρίως προσάγονται, οὕτω καὶ τὰ βοηθήματα τῇ ψυχῇ.\n\nβοηθήματα δέ πώς εἰσιν τῆς ψυχῆς τὰ τοιαῦτα, οἷον· \"ἔλεγξον, ἐπιτίμησον, παρακάλεσον\". ὅταν φανερώσῃς διὰ τοῦ ἐλέγξαι τὸν ἁμαρτάνοντα, ἐπιτίμησον. ὅταν ἐπιτιμήσῃς πάλιν αὐτάρκως τὴν ἐπιτιμίαν ποιησάμενος, παρακάλεσον. βοηθήματα ψυχῆς βοηθήματα διαδεχέσθω. οὐ τοῦ τυχόντος δέ ἐστιν ταῦτα εἰδέναι, ἀλλὰ τοῦ ἐπισταμένου ψυχῆς ἰατρείαν. ὅτι ἐπὶ σοί, κύριε, ἤλπισα· σὺ εἰσακούσῃ, κύριε ὁ θεός μου. ἐπεὶ ἤλπισα ἐπὶ σέ, σὺ εἰσάκουσόν μου. θαρρῶ ὅτι πάντα τὰ παρ' ἐμοῦ ὑπαρχ̣θ̣η῀̣ν̣αι ἐκείνῳ δυνάμενα, ὑπαρχθήσεται.","english":"Nothing of what the wise man says is present in the wicked man who hates those who reprove. For it says: \"and having no reproofs in his mouth\"? Reproving is spoken of in two ways; often someone is unable to reprove. He does not have such boldness nor such power of speech as to reprove, and he pretends not to hear. For example, some heretic is present. He speaks godless doctrines, heretical opinions. If we are unable to refute what is said by him, we are said to be \"like men who do not hear\"; for hearing such conversations disturbs rather than benefits. Indeed it has been said: \"Bad conversations corrupt good morals.\" If someone who has a good character knows this very thing, that he cannot stand up against bad conversations, he ought not to offer his hearing, but to become like one deaf. Another, having the ability to reprove the most shameful conversations, does not do this, when he knows that for the time being it is not profitable for that one to be reproved; for they said that just as foods are administered medically at the right time, so also are the aids for the soul.\n\nAnd in what way are such things aids of the soul, for example: \"Reprove, rebuke, exhort.\" When you have made the sinner manifest through reproof, rebuke him. When you have rebuked again, having made the rebuke sufficiently, exhort. Let aids of the soul succeed aids. And it is not for the ordinary person to know these things, but for one who understands the healing of the soul. For in you, Lord, I hoped; you will hear, Lord my God. Since I hoped in you, you hear me. I am confident that all things that are able to be supplied by me to him will be supplied.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":454,"ref":"p454","source":"διὰ τοῦτο θαρρῶν σ̣οὶ τῷ μείζονι καὶ τῷ εἰδότι πῶς ἐλέγχειν καὶ τίνα δ̣εῖ, ἐσιω´̣πησα, ὡσεὶ κωφὸς γέγονα οὐκ ἔχων ἐν τῷ στόματί μο̣υ ἐλέγχους. καὶ οὕτω δὲ στικτέον· ἐπεὶ ἐπὶ σοὶ ἤλπισα, σὺ εἰσάκουσόν μου· κωφὸς γὰρ πρὸς ἐκεῖνον καὶ ἄλαλος γεγονὼς καὶ οὐκ ἔχων ἐν τῷ στόματι ἐλέγχους, κατὰ διάνοιαν πρὸς σὲ ἐβόων. οὕτω φαίνεται γενόμενον καὶ ἐν τῇ ἐξόδῳ ἐπὶ τοῦ Μ̣ωυσέως, ὁπηνίκα κατεδίωξεν Φαραὼθ μετὰ πάσης αὐτοῦ τῆς δυνάμεως καὶ τῆς στρατιᾶς, καὶ τρόπον τινὰ συνεκλείσθησαν οἱ Ἑβραῖοι ὥστε περαιτέρω μὴ δύνασθαι διαβῆναι. ἐδίωκεν ἡ στρατιὰ τοῦ Φαραὼθ καὶ αὐτὸς ὁ τύραννος, ἐδιώκοντο οἱ Ἑβραῖοι, \"οἱ υἱοὶ Ἰσραήλ\". καὶ οἱ μὲν ἦσαν ὡπλισμένοι καὶ παντευχίαν πᾶσαν ἐπιφερόμενοι καὶ δύναμιν στρατιωτικὴν καὶ ἱππικὴν καὶ πεζικήν. οἱ δὲ αὐτ̣ο`̣ τοῦτο γυμνοὶ ταῖς χερσὶν ἦσαν βακτηρίας κατέχοντες. συνεκλείσθησαν καὶ οὐκέτι ἠδύναντο περαιτέρω χωρη῀̣σαι· οὐδὲ γὰρ πόρρω ἠδύναντο δραμεῖν κωλυούσης τῆς θαλάσσης οὐδὲ ἐπὶ δεξιὰ ἢ ἐπὶ θάτερα ὑποστρέψαι. πάλιν ὑποπεσεῖν ἦν τοῖς ἐχθροῖς. ὥσπερ οὖν ἔν τινι γαλεάγρᾳ καὶ ἐντὸς ἀρκύων ληφθέντες οἱ Ἑβραῖοι ἐσφάδαζον καὶ ηγωντο Μωσέα ὅτι· \"οὐ τοῦτο ἦν τὸ ῥῆμα ὃ εἴπομέν σοι ἐν Αἰγύπτῳ· πάρες ἡμᾶς, ὅπως δουλεύσωμεν τοῖς Αἰγυπτίοις\"; καὶ ἰδοὺ φθαρῶμεν ἐν τῇ ἐρήμῳ ταύτῃ. ὁ στρατηγὸς ἐλάλει παρακλητικοὺς λόγους αὐτὸς Μωυσῆς· \"θαρσεῖτε καὶ στῆτε καὶ ὁρᾶτε τὴν σωτηρίαν τὴν παρὰ τοῦ κυρίου ἣν ποιήσει ὑμῖν σήμερον· ὃν τρόπον γὰρ ἑωράκατε τοὺς Αἰγυπτίους, ἔτι οὐ προσθήσεσθε ἔτι ἰδεῖν αὐτοὺς εἰς τὸν αἰῶνα χρόνον\".","english":"Therefore, trusting in you, the greater one, and in you who know how and whom to reprove, I kept silent; I became like a deaf man, having no reproofs in my mouth. And so it must be punctuated: since I hoped in you, you hear me; for having become deaf and mute toward that one, and having no reproofs in my mouth, I cried out to you in my mind. So it appears to have happened also in the Exodus in the case of Moses, when Pharaoh pursued with all his power and his army, and the Hebrews were in a manner hemmed in so as not to be able to cross further. The army of Pharaoh pursued, and the tyrant himself; the Hebrews were pursued, \"the sons of Israel.\" And they were armed and bearing all their full armor and military force, both cavalry and infantry. But these very men were naked with their hands, holding staffs. They were hemmed in and could no longer advance further; for neither could they run far, the sea preventing them, nor turn back to the right or to the other side. Again they had to fall under their enemies. So then, as if caught in some cage and within nets, the Hebrews were in anguish and blamed Moses, saying: \"Was this not the word we spoke to you in Egypt: Leave us alone, that we may serve the Egyptians?\" And behold, we are destroyed in this wilderness. The commander Moses himself spoke encouraging words: \"Take courage and stand and see the salvation from the Lord which he will accomplish for you today; for in the manner you have seen the Egyptians, you shall no longer be added to see them for ever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":455,"ref":"p455","source":"τοιαῦτα ἔδει τὸν στρατηγὸν μὴ λιποθυμίας τῷ λαῷ λέγειν· οὐδὲ γὰρ τὴν εὐχὴν ἀναπέμπειν ἐκ τοῦ φανεροῦ. ἐνόμιζον ἐκεῖνοι ὅτι καὶ αὐτὸς ἀπέγνω̣ τὴν σωτηρίαν. ἀλλ' ἔλεγεν μὲν τὰ παραθαρσύνοντα, πρὸς τὸν θεὸν δὲ τὰ πρὸς διάνοιαν ἐβόα. καὶ ἵνα δείξῃ ὁ θεὸς ὅτι οὐ συντυχικῶς, ἐὰν γένηται βοήθεια, λέγει· \"τί βοᾷς πρός με\"; πρὸς μὲν θεὸν κατὰ τὸ σιωπώμενον ἐβόα, ἔλεγε δὲ παραθαρσύνοντας λόγους. μέγα δὲ κακόν ἐστιν δεινοῦ τινος ἐφεστηκότος καὶ τὸν στρατηγὸν ὥσπερ σφαδάσαι. εἰς ἀπόγνωσιν ἄγει. ὅτι εἶπα· μήποτε ἐπιχαρῶσίν μοι οἱ ἐχθροί μου\". εἶπον τοῦτο· διὰ τοῦτο ἐσιώπησα καὶ ὡσεὶ κωφὸς γέγονα καὶ ὡς οὐκ ἔχων ἐλεγμούς, μήποτε τολμήσαντός μου ταῦτα ἐπικρατέστεροι γενόμενοι ἐπιχαρῶσίν μοι, ἐπικερτομήσουσιν κατ' ἐμοῦ. διὰ τοῦτο καὶ ὁ ἀπόστολος λέγει ὅτι· μὴ τόδε ποιεῖτε, \"ἵνα μὴ ἐπιχαρῇ ὑμᾶς ὁ σατανᾶς διὰ τὴν ἀκακίαν ὑμῶν\". οὐκοῦν ἐπὶ τοῦ βλαπτομένου χαίρει ἐκεῖνος. \"ὑψώσω σε, κύριε, ὅτι ὑπέλαβές με καὶ οὐκ ηὔφρανας τοὺς ἐχθρούς μου ἐπ' ἐμοί\". εἰ γὰρ μὴ ἦς ὑπολαβών με μὴ ὀρθῶς μηδὲ ὃν δεῖ τρόπον ὑψώσαντά σε, ἐπέχαιρον ἐκεῖνοι. καὶ ἐν ἄλλοις λέγει· \"μὴ ἐπίχαιρέ μοι, ἡ ἐχθρά μου, ὅτι πέπτωκα· καὶ ἀναστήσομαι\". ἐπὶ τῷ πτώματί μου ἐπιχαίρεις, ἀλλ' ἴσθι ὅτι ἀναστήσομαι. ὅταν οὖν στήσω, ἡ χαρά σου εἰς πένθος μεταβάλλει καὶ αἱ ἐπικερτομοῦσαι ᾠδαὶ εἰς θρήνους τρέπονται. καὶ ἐν τῷ σαλευθῆναι πόδας μου ἐπ' ἐμὲ ἐμεγαλορημόνησαν. ἐὰν κἂν κλόνος γένηται τῶν ποδῶν μου, ἐπ' ἐμὲ μεγαλορημονοῦσιν. δύναται δὲ ταῦτα λέγειν·","english":"Such things the general ought not to say out of faintness of heart to the people; for neither ought he to send up his prayer openly. Those men thought that he too had despaired of salvation. But he spoke words of encouragement, while to God he cried out the things of his mind. And so that God might show that help, if it comes, is not by chance, he says: \"Why do you cry to me?\" To God he cried in what was kept silent, but he spoke words of encouragement. And it is a great evil, when something terrible stands at hand, for the general, as it were, to become frantic. It leads to despair. \"For I said: lest at any time my enemies rejoice over me.\" I said this; therefore I kept silent and became like a deaf man and as one having no reproofs, lest, when I dared these things, they, having become stronger, rejoice over me and mock me. Therefore also the apostle says: do not do this, \"lest Satan rejoice over you because of your guilelessness.\" So then he rejoices over the one who is harmed. \"I will exalt you, O Lord, because you have taken me up and have not made my enemies glad over me.\" For if you had not taken me up rightly nor in the manner in which one ought to exalt you, those men would have rejoiced. And elsewhere he says: \"Do not rejoice over me, my enemy, because I have fallen; and I shall rise again.\" You rejoice over my fall, but know that I shall rise again. When, then, I stand, your joy is changed into mourning and the mocking songs are turned into lamentations. And when my feet were shaken, they spoke great things against me. If even a shaking of my feet should occur, they will speak great things against me. And he is able to say these things:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":456,"ref":"p456","source":"ἐπεὶ \"ἐταράχθη ἡ καρδία μου ἐντός μου καὶ ἐνκατέλειψέν με ἡ ἰσχύς μου καὶ τὸ φῶς τῶν ὀφθαλμῶν μου οὐκ ἔστιν μετ' ἐμοῦ\", ἐκλονήθησαν οἱ πόδες μου, οὐ μέντοι ἔπεσαν. ὅτι δὲ συμβαίνει τοιαῦτα τοῖς μάλιστα μετανοοῦσιν, καὶ ἐξ ἄλλου ψαλμοῦ ἔστιν μαθεῖν· \"ὡς ἀγαθὸς τῷ Ἰσραὴλ ὁ\n\nθεός, τοῖς εὐθέσι τῇ καρδίᾳ. ἐμοῦ δὲ παρὰ μικρὸν ἐσαλεύθησαν οἱ πόδες, παρ' ὀλίγον ἐξεχύθη τὰ διαβήματά μου, ὅτι ἐζήλωσα ἐπὶ τοῖς ἀνόμοις\". πρόσωπόν ἐστιν μετανοῦντος. οὐχ ἃ λέγει τὸ μετανοοῦν πρόσωπον ἀπὸ τῆς διαθέσεως τοῦ προσποιησαμένου μετανοεῖν ἀπαγγέλλεται· ἔγνων ὅτι \"ὡς ἀγαθὸς ὁ θεὸς τοῦ Ἰσραὴλ τοῖς εὐθέσι τῇ καρδίᾳ\" ποιεῖ ἃ ποιεῖ. ἐγὼ δὲ ὁ ἀκμὴν ἀβέβαιος–τὸν μετανοοῦντα λοιπὸν εἰσάγει–μικροῦ δεῖν ἐκλονήθην καὶ ἔπεσα. καὶ λέγω ἀποστολικὸν τούτῳ συνῳδόν· \"οἴδαμεν ὅτι ὁ νόμος πνευματικός ἐστιν\"–ἡμεῖς οἱ τέλειοι, οἱ τοῦ πνεύματος μαθηταί, οἱ τὸν θεῖον καὶ πνευματικὸν νόμον δεξάμενοι–. \"ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν\". οὐχ ὁ εἰδὼς ὅτι ὁ νόμος πνευματικός ἐστιν, σάρκινός ἐστιν ὑπὸ τὴν ἁμαρτίαν πεπραμένος· διέστελλεν γὰρ ἑαυτὸν ἀπ' ἐκείνων. \"οἴδαμεν ὅτι ὁ νόμος πνευματικός ἐστιν\", καθόλου λέγει περὶ τῶν ἁγίων. \"ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν\". καὶ πολλά γε δόγματα ὑποβάλλει αὕτη ἡ βραχυτάτη λέξις· \"σάρκινός εἰμι\"· οὐ κατὰ φύσιν, οὐκ ἐκ κατασκευῆς εἰμι τοιοῦτος, ἀλλὰ \"πραθεὶς ὑπὸ τὴν ἁμαρτίαν\". ὁ δὲ πραθεὶς ὑπό τινα δεσπότην ἵνα γένηται, οὔκ ἐστιν κατὰ φύσιν σάρκινος· ἐκ πράσεως̣ γὰρ̣ γεγένηται αὐτῷ ἡ κατάστασις ἡ οὕτω. καὶ ἐνταῦθα·","english":"Since \"my heart was troubled within me, and my strength failed me, and the light of my eyes is not with me,\" my feet were shaken, yet they did not fall. That such things happen to those who repent most earnestly can also be learned from another psalm: \"How good is God to Israel, to those upright in heart. But as for me, my feet were almost shaken, my steps were almost slipping, because I was envious of the lawless.\" This is the person of one who repents. What the repenting person says is not reported from the disposition of one who merely pretended to repent; I knew that \"God is good to Israel, to those upright in heart,\" and he does what he does. But I, who am still unstable—he now introduces the repenting man—was almost shaken and fell. And I say what is in harmony with this from the apostle: \"We know that the law is spiritual\"—we who are perfect, the disciples of the Spirit, who have received the divine and spiritual law—. \"But I am fleshly, sold under sin.\" The one who knows that the law is spiritual is not fleshly, sold under sin; for he was distinguishing himself from those men. \"We know that the law is spiritual,\" he says universally about the saints. \"But I am fleshly, sold under sin.\" And this very short phrase suggests many doctrines: \"I am fleshly\"—not by nature, not by constitution am I such, but \"sold under sin.\" For the one who has been sold to some master in order to become so is not fleshly by nature; for his condition became such for him by a sale. And here—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":457,"ref":"p457","source":"\"ὡς ἀγαθὸς τῷ Ἰσραὴλ ὁ θεός, τοῖς εὐθέσι τῇ καρδίᾳ. ἐμοῦ δὲ παρὰ μικρὸν ἐσαλεύθησαν οἱ πόδες\", τῆς ψυχῆς δηλονότι. τό τε \"παρὰ μικρὸν\" τοῦτο δηλοῖ ὅτι ὅλως οὐ κεκλόνηται· ὁ γὰρ λέγων ὅτι· \"παρὰ μικρὸν ἐσφάγην\", δείκνυσιν ὅτι οὐκ ἐσφάγην. \"παρ' ὀλίγον ἐξεχύθη τὰ διαβήματά μου\". καλῶς ἔτρεχον, ἐβάδιζον ὡς δεῖ, ἔβαινον εὐθεῖα διαβήματα. μικροῦ δὲ δεῖν ἐξε̣χύθη ταῦτα. ἐκχύννεται δέ, ὅταν ἀναχαιτίσῃ καὶ εἰς τὰ ὀπίσω ὁ τρέχων στραφῇ. καὶ ἐξ αὐτῆς γοῦν τῆς λέξεως σκόπει· λάβε μοί τινα ἀνιόντα εἰς ὑψηλὸν τόπον ἀμμώδη. τὸν κλόνον οὖν τῶν ποδῶν μου ἑωρακότες καὶ οὔπω πτῶμα ἐπ' ἐμὲ ἐμεγαλορημόνησαν, ὑπε̣ρηφανίας λόγους εἰρή270 κασιν. εἴποι ἂν ἐν ἄλλῳ ῥητῷ· \"μὴ ἐπίχαιρέ μοι, ἡ ἐχθρά μου, ὅτι πέπτωκα· ἀναστήσομαι\". ὁ δὲ νῦν λέγων οὐδὲ ἔπεσεν ὅλως, ἀλλὰ μόνον ἐκλονήθησαν οἱ πόδες· εἰ γὰρ ὁ πεσὼν ἀν ίσταται καὶ τὴν ἐπίχαριν τῆς ἐχθρᾶς καταλείπει, πολλῷ πλέον ὁ μηδὲ πεσών. εὐκολώτερόν ἐστιν στῆσαι καὶ ἐρεῖσαι τοὺς πόδας ὅταν κλονηθῇ τις ἢ ἀναστῆναι πεπτωκότα. εἰ τοίνυν τὸ δυσχερὲς γίνεται, πολλῷ πλέον τὸ εὔκολον ταχέως κατορθοῦται. ὅτι ἐγὼ εἰς μάστιγας ἕτοιμος. ἐγὼ κἂν ἐν κινήσει γέγονα καὶ ἡ ἰσχύς μου ἐνκατέλιπέν με καὶ τὸ φῶς τῶν ὀφθαλμῶν οὐκ ᾖν μετ' ἐμοῦ καὶ ἐκλονήθησαν οἱ πόδες μου, εἰς μάστιγάς εἰμι ἕτοιμος· μὴ γὰρ παραιτοῦμαι ὑπὸ σοῦ μαστιχθῆναι, ὡς υἱὸν ἀγαπώμενον παιδεύεις. \"μὴ ὀλιγώρει παιδείας κυρίου· ὃν γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται\".","english":"As God is good to Israel, to those upright in heart. But my feet were almost shaken\"—of the soul, clearly. And the phrase \"almost\" shows this: that he was not shaken at all; for the one who says, \"I was almost slain,\" shows that he was not slain. \"My steps were almost poured out.\" I was running well, walking as one ought, treading straight steps. But they were almost poured out. And a thing is poured out when one who runs is checked and turned backward. And indeed, consider from the very wording: take for me someone going up to a high, sandy place. Seeing, then, the tottering of my feet and not yet any fall upon me, they boasted greatly; they spoke words of arrogance. He might say in another passage: \"Do not rejoice over me, my enemy, because I have fallen; I shall rise.\" But the one now speaking did not fall at all, but only his feet were shaken; for if the one who has fallen rises and leaves the enemy's rejoicing, much more the one who did not even fall. It is easier to set and fix the feet when one has been shaken than to rise after falling. If, then, the difficult thing happens, much more is the easy thing quickly accomplished. \"For I am ready for scourges.\" I, even if I have been in motion and my strength has left me and the light of my eyes was not with me and my feet were shaken, am ready for scourges; for I do not beg off being scourged by you, as you discipline a beloved son. \"Do not despise the discipline of the Lord; for whom the Lord loves he disciplines, and he scourges every son whom he receives.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":458,"ref":"p458","source":"ἐπεὶ τοίνυν υἱός εἰμι, εἰ καὶ μαστιγῶν αἴτια ἐμαυτῷ συνηγίοχα, παραιτοῦμαι δὲ τὸ ὑπ' ἐκείνων μεγαλορημονηθῆναι, τὸ ἐκείνων ὡς ἀνατρεπόντων. ἕτοιμος δέ εἰμι εἰς τὸ ὑπὸ σοῦ μαστιχθῆναι. καὶ ἡ ἀλγηδών μου ἐνώπιόν μού ἐστιν διὰ παντός. ἀλγῶ ὅτι ὅλως γέγονα ἐν τοῖς ἐπιτιμίαν φέρουσιν, ἐν τοῖς φέρουσιν μάστιγας. ὁ λυπούμενος τὴν \"κατὰ θεὸν λύπην τὴν μετάνοιαν εἰς σωτηρίαν\" ἐπ̣ιφέρουσαν ἔχει τὴν ἀλγηδόνα ἐπίπροσθεν ἑαυτοῦ ἀεί. ὥσπερ ὁ ἔχων νεκρὸν καὶ ὀλοφυρόμενος αὐτὸν ὅσον ὁρᾷ αὐτὸν κλαίει, οὕτως ὁ γενόμενος ἐν τοῖς φέρουσιν ἀλγη δόνα ὅσον ὁρᾷ αὐτὰ ὀλοφύρεται καὶ κλαίει καὶ ἐπίπροσθεν ἑαυτοῦ ἔχει διὰ παντὸς τὴν ἀλγηδόνα. φέρε εἰπεῖν, οἷον γέγονέν τις ἐν νόσῳ ἀνιάτῳ· ἐκ τοῦ πόνου ταύτης τῆς νόσου ἔχει ἀλγηδόνα ἐπίπροσθεν. ἐὰν ἰατρός τις ἢ θεοῦ βοήθεια περιγράψῃ τὸ αἴτιον τῆς ἀλγηδόνος νόσημα, εὐθέως ἀποβάλλει τὴν ἀλγηδόνα καὶ λέγει· \"ἔστρεψας τὸν κοπετόν μου εἰς χαρὰν ἐμοί\". καὶ λέγει ὅτι· \"ἤκουσεν κύριος καὶ ἐλέησέν με\". καὶ ἵνα σαφέστερον εἴπω· Λάζαρος ὁ ἀδελφὸς τῶν περὶ τὴν Μαρίαν καὶ Μάρθαν τεθνήκει, καὶ ἐν ὅσῳ ἐν τῷ τεθνάναι ἦν, ἐλυποῦντο ἐκεῖναι καὶ εἰς","english":"Since, then, I am a son—even if I have heaped up for myself the causes of scourging—yet I decline to be spoken of boastfully by them, that is, by them as overthrowing. But I am ready to be scourged by you. And my pain is before me continually. I grieve that I have altogether come to be among those who bring punishments, among those who bring scourges. The one who is grieved with \"godly grief, the repentance that brings salvation,\" has his pain ever before himself. Just as one who has a dead man and laments him—as long as he sees him, he weeps—so the one who has come to be among those who bring pain, as long as he sees them, laments and weeps and has the pain before himself continually. For instance, suppose someone has come into an incurable disease; from the suffering of this disease he has pain before him. If some physician or the help of God removes the disease that is the cause of the pain, he immediately casts off the pain and says, \"You have turned my lamentation into joy for me.\" And he says that \"the Lord heard and had mercy on me.\" And to speak more clearly: Lazarus, the brother of Mary and Martha, had died, and as long as he was in death, those women were grieving, and to","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":459,"ref":"p459","source":"τοσοῦτόν γε ὠλοφύροντο ὡς τοὺς ἐληλυθότας ἐπὶ τῷ παρακαλέσαι κλαίειν μετ' αὐτῶν. ὅτε δὲ εἶπεν· \"Λάζαρε, δεῦρο ἔξω\", καὶ ἀπεβλήθη τὸ πένθος, οὐκέτι ὠδυνῶντο. ἀμέλει γοῦν καὶ συνπόσια ἐπετελοῦντο χαριστήρια ὅτε εἶπεν, καὶ \"Λάζαρος εἷς ἦν τῶν ἀνακειμένων\". ἐς ὅσον ἔχω τὰ αἴτια τῆς ἀλγηδόνος, διὰ παντὸς αὐτὴν ἐπίπροσθεν ἔχω. ἐὰν οὖν σὺ ἐπακούσας καὶ τὰς μάστιγας συμφερόντως οἷα βοήθημα ἐπίπονον προσαγάγῃς, θεραπευθεὶς οὐκέτι ἀλγῶ. ὅτι τὴν ἀνομίαν μου ἀναγγελῶ. τοῦτο λέγει· ἀναγγέλλων τὴν ἀνομίαν μου οὐ κρύπτω τὴν ἀλγηδόνα· ἀεὶ γὰρ μνημονεύων καὶ διεξερχόμενος τὴν ὀδύνην ἔχων ὅτι γέγονα ἐν αὐτῇ. καὶ οὐ τοσοῦτόν γε ἀναγγελῶ αὐτὴν ὥστε θελῆσαι εὑρεῖν τὸν θεραπεύοντα αὐτήν. \"μεριμνήσω\" γ̣οῦν \"περὶ τῆς ἁμαρτίας μου\". οὐ πᾶς ἁμαρτάνων μεριμνᾷ περὶ τῆς ἁμαρτίας αὐτοῦ. ἥμαρτεν ὁ Κάιν καὶ ἤ κουσεν· \"ἥμαρτες; ἡσύχασον\". εἰ ἦν ἡσυχάσας, ἐμερίμνα περὶ τῆς ἁμαρτίας αὐτοῦ, πῶς αὐτὴν ἀποβάλῃ καὶ μηκέτι αὐτὴν ἐνεργήσῃ τῷ μηκέτι πεποιωμένος εἶναι κατ' αὐτήν. καὶ μεριμνήσω περὶ τῆς ἁμαρτίας μου. ἐκ παραλλήλου δύναται ὧδε ἡ ἀνομία καὶ ἁμαρτία εἰρῆσθαι. περὶ τούτου δὲ ὁ Ἰωάννης ἐν τῇ κατ' αὐτὸν ἐπιστολῇ γράφει λέγων· \"πᾶς ὁ ποιῶν τὴν ἁμαρτίαν καὶ τὴν ἀνομίαν ποιεῖ, καὶ ἡ ἁμαρτία ἐστὶν ἡ ἀνομία\". \"μεριμνήσω\" οὖν \"περὶ τῆς ἀνομίας μου\" οὔσης ἁμαρτίας. ἀπαγγελῶ γοῦν αὐτήν, οὐ κρύπτω, οὐ περιμένω ὃ ἔξωθεν ἐλέγξαι, οὐ περιμένω ἵνα ἄλλος μοι εἴπῃ ὅτι· \"ἐν ἁμαρτίᾳ καὶ ἀνομίᾳ εἶ\". ἐλέγετο ἡμῖν ὅτι· \"δίκαιος αὐτοῦ\", φησίν, \"κατήγορος ἐν πρωτολογίᾳ· ὡς ὅταν ἐπιβάλῃ ὁ ἀντίδικος, ἐλέγχεται\".","english":"They lamented to such an extent as to weep with those who had come to console them. But when he said, \"Lazarus, come out,\" and mourning was cast off, they were no longer in pain. Indeed, feasts of thanksgiving were even held when he said this, and \"Lazarus was one of those reclining at table.\" For as long as I have the causes of pain, I keep it always before me. If, then, you listen and apply scourges beneficially as a painful remedy, once healed I no longer grieve. For I will declare my lawlessness. He says this: in declaring my lawlessness I do not hide my pain; for always remembering and recounting it, I have the pain, knowing that I have been in it. And I will not declare it to such an extent as to wish to find the one who heals it. \"I will be anxious,\" then, \"about my sin.\" Not everyone who sins is anxious about his sin. Cain sinned and heard: \"You have sinned; be quiet.\" If he had been quiet, he would have been anxious about his sin, how he might cast it off and no longer work it by no longer being made in its image. And I will be anxious about my sin. By parallel usage, lawlessness and sin can here be spoken of as the same. About this John writes in his own epistle, saying: \"Everyone who commits sin also commits lawlessness, and sin is lawlessness.\" \"I will be anxious,\" then, \"about my lawlessness,\" since it is sin. I will report it, then; I do not hide it; I do not wait for what is outside to convict me; I do not wait for another to say to me, \"You are in sin and lawlessness.\" It was said to us: \"The righteous man,\" he says, \"is his accuser in the first pleading; when the adversary attacks, he is convicted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":460,"ref":"p460","source":"καὶ ἐλάβομεν ἐκεῖνο· λε´̣γει· \"λέγε σὺ τὰς ἁμαρτίας πρῶτος, ἵνα δικαιωθῇς\". μὴ περίμενε τὸν κατήγορον. ἐν πρωτολογίᾳ ἑαυτοῦ κατηγορητέον· ἐα`̣ν̣ γὰρ τοῦτο γένηται, λοιπὸν κατ271 αισχύνεται ἐκεῖνος, ἐπεὶ σὺ ἐμερίμνησας περὶ τῆς ἁμαρτίας σου, πῶς μηκέτι αὐτὴν ἐνεργῇς. οἱ δὲ ἐχθροί μου ζῶσιν καὶ κεκραταίωνται ὑπὲρ ἐμέ. διὰ τοῦτό σε βοηθὸν ἐπικαλοῦμαι, διὰ τοῦτο εὐτρεπῆ ἐμαυτὸν πεποίηκα πρὸς τὸ ὑπὸ σοῦ μαστιχθῆναι. ἐπειδὴ οὖν ἐκ τοῦ ἁμαρτάνειν με καὶ ἔχειν ἀνομίαν \"ζῶσιν καὶ κεκραταίωνται ὑπὲρ ἐμέ\"–τρέφονται γὰρ τὴν ἐμὴν κακίαν–, διὰ τοῦτο ἃ αἰτῶ ποίησόν μοι· \"μεριμνῶ\" γὰρ \"περὶ τῆς ἁμαρτίας μου\". μάστιξον οὖν με, ἐπίπονα βοηθήματα προσάγαγε, ἵνα ἰαθῶ· τότε γὰρ λοιπὸν ἐκεῖνοι ἀσθενέστεροί μου γίνονται, συντρίβονται ὑπὸ τοὺς πόδας μου· Ἰησοῦς γὰρ μόνος δύναται συντρῖψαι ὑπὸ τοὺς πόδας τῶν ἁγίων τὸν σατανᾶν. καὶ πάλιν· \"ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει\". ὅσον οὖν οὔπω συντέτριπται οὐδὲ αὐτὸς οὐδὲ οἱ ἀνφ' αὐτόν, ζῶσιν. καὶ ἐπληθύνθησαν οἱ μισοῦντές με ἀδίκως. ὅμως ἔπαινος μέγας ὅτι ἐμισεῖτο οὐ δικαίως. οἷον εἴ τις μισήσειέν τινα ὡς ὑπερήφανον οὐκ ὄντα ὑπερήφανον, ἀλλὰ καὶ πάνυ γε ἄτυφον, ἀδίκως αὐτὸν μισεῖ. ἐμίσησαν τὴν Σωσάνναν οἱ κατ' αὐτῆς ἐπιβάντες πρεσβύτεροι ὅτι οὐκ εἷλον αὐτήν. τοῦτο τὸ μῖσος ἄδικόν ἐστιν. ἐμίσησεν ἡ Αἰγυπτία τὸν Ἰωσήφ. τοῦτο τὸ μῖσος ἄδικόν ἐστιν. ἐνδιέβαλλόν με, ἐπεὶ κατεδίωκον δικαιοσύνην. οὐκ ἔβλαπτον αὐτούς·","english":"And we have received that word: he says, \"Speak your sins first, that you may be justified.\" Do not wait for the accuser. In the first word, one must accuse oneself; for if this happens, then that one is put to shame, since you have taken care concerning your sin, so as no longer to work it. But my enemies live and are strengthened beyond me. For this reason I call upon you as a helper, for this reason I have made myself ready to be scourged by you. Since, then, from my sinning and having lawlessness, \"they live and are strengthened beyond me\"—for they are nourished by my wickedness—for this reason do for me what I ask; for \"I take care concerning my sin.\" Scourge me, then; bring painful remedies, that I may be healed; for then at last those men become weaker than I, they are crushed under my feet; for Jesus alone can crush Satan under the feet of the saints. And again: \"But the God of peace will crush Satan under your feet quickly.\" As long, then, as he has not yet been crushed, neither he himself nor those around him, they live. And those who hate me unjustly have been multiplied. Nevertheless it is great praise that one was hated unjustly. For instance, if someone should hate a person as being arrogant when he is not arrogant, but is even entirely free from pride, he hates him unjustly. The elders who rose up against Susanna hated her because they did not win her. This hatred is unjust. The Egyptian woman hated Joseph. This hatred is unjust. They slandered me because I pursued righteousness. They did not harm them—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":461,"ref":"p461","source":"οὐδεὶς γὰρ \"δικαίως τὸ δίκαιον διώκων\" καὶ καταδιώκων τὴν δικαιοσύνην–τὸ \"κατεδίωκον\" ὧδε οὐ τὸ μισητικῶς διώκειν, τὸ μεταδιώκειν ω σημαίνει. ὡς ἐὰν λέγῃ· \"ζήτησον εἰρήνην καὶ δίωξον αὐτήν\". καὶ ἀπέριψάν με τὸν ἀγαπητὸν ὡσεὶ νεκρὸν ἐβδελυγμένον. ἀγαθὰ ἐγὼ εἰς αὐτοὺς ἐνήργησα καὶ ἔδει ἀντὶ ἀγαθῶν ἀγαθά με λ̣αβεῖν παρ' αὐτῶν. \"κακὰ\" δὲ \"ἀντὶ ἀγαθῶν\" μοι παρέσχον ἀναισθητοῦντες οἷ κακῶν εἰσιν, καὶ ποίᾳ διαθέσει ἐγὼ πρὸς αὐτούς εἰμι τοιοῦτος οὐ συνχαίρων τοῖς κακοῖς αὐτῶν, ἀλλὰ ἀγαπῶν αὐτοὺς καὶ ἐκτὸς τῶν κακῶν αὐτοὺς θέλων ποιῆσαι. τὸν ἀγαπητόν με, ὃν ἔδει ἀγαπᾶσθαι, ὡς νεκρὸν ἐβδελυγμένον παραιτήσαντο, ὡς τὸν ὀδωδότα νεκρὸν ἔφυγον ἀπ' ἐμοῦ. εὖ δὲ καὶ τὸ φάναι \"τὸν ἀγαπητόν\", οὐ \"τὸν ἀγαπώμενον\"· ἐμισεῖτο γάρ. μὴ\n\nἐνκαταλίπῃς με, κύριε· ὁ θεός μου, μὴ ἀποστῇς ἀπ' ἐμοῦ. εἰ καὶ αὐτοὶ ἐνκατέλειψάν με ὅτι \"κατεδίωκον δικαιοσύνην\", ἀλλὰ σὺ μὴ ἐνκαταλίπῃς με, μὴ μακράν μου γένῃ. ἐνκαταλείπει δὲ θεός τινα, ὅταν ἄξιος ᾖ τοῦ παθεῖν τὰ ἐπίπονα. οὐ τοῦτο δὲ λέγω, ὅτι οὕτως πεῖραν λαμβάνει τῶν ἐπιπόνων· οὐ καταλέλειπται, ἀλλ' ὅτε τὰ ἐπίπονα ἔχων ἡττᾶται καὶ καταβάλλεται. τότε οὐκ ἐνκαταλείπεις με, ὅταν μὴ ἀποστῇς ἀπ' ἐμοῦ. ἐκολλήθην σοι, ἓν πνεῦμα πρός σε γέγονα. ὅτε οὕτω διαμένω, ἔχω σε παρόντα. εἰ προσκολληθῇ τις τῷ κυρίῳ, καὶ ὁ κύριος αὐτῷ. \"ἐκολλήθη ἡ ψυχή μου ὀπίσω σου\". πρόσχες εἰς τὴν βοήθειάν μου, κύριε τῆς σωτηρίας μου. ἀφίστασαι ἀπ' ἐμοῦ, ἐὰν ἁμαρτήσω, οὐκ ἐὰν μισῶμαι ἀδίκως οὐδ̣ὲ ἐὰν μεγαλορημονῶσίν τινες ἐπ' ἐμέ. καὶ κύριος καὶ θεὸς τῆς σωτηρίας μου εἶ.","english":"For no one who \"justly pursues the just\" and pursues righteousness—here \"I pursued\" does not mean to persecute hatefully, but to pursue after, which is what it signifies. As if one should say: \"Seek peace and pursue it.\" And they cast me out, the beloved, like a dead man abhorred. I worked good things for them, and they ought to have received good things from them in return for good things. But they provided \"evil\" for me \"in return for good things,\" being insensible of what evils they are, and with what disposition I am toward them—not rejoicing with them in their evils, but loving them and wishing to make them apart from their evils. Me, the beloved, who ought to have been loved, they rejected as a dead man abhorred; as a stinking corpse they fled from me. And it is well said, \"the beloved,\" not \"the one being loved\"; for he was hated. Do not\n\nforsake me, Lord; my God, do not depart from me. Even if they themselves forsook me because \"I pursued righteousness,\" yet you, do not forsake me, do not be far from me. But God forsakes someone when he is worthy to suffer hardships. I do not say this, that he thus experiences hardships; he has not been forsaken, but when, having hardships, he is defeated and cast down. Then you do not forsake me, when you do not depart from me. I have been joined to you, I have become one spirit toward you. When I remain thus, I have you present. If one is joined to the Lord, the Lord is also to him. \"My soul was joined after you.\" Attend to my help, Lord of my salvation. You depart from me if I sin, not if I am hated unjustly, nor if some speak boastfully against me. And you are Lord and God of my salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":462,"ref":"p462","source":"σωτηρία δὲ οὐ σαρκῶν ἅπτεται, οὐ περὶ τὰ ἐκτὸς εὑρίσκεται, ἀλλὰ περὶ αὐτὴν τὴν ψυχη´̣ν. αὕτη̣ ἐστὶν ἡ λεγομένη σωτηρία αἰώνιος· \"ἐγένετο\" γὰρ̣ \"πᾶσιν τοῖς ὑπακούουσιν αὐτῷ\"–ὁ Χριστὸς δηλονότι– \"σωτηρία αἰώνιος\". οὔκ ἐστιν \"αἰώνιος σωτηρία\" ἡ σαρκῶν, ἡ`̣ν ἰατροὶ προσάγουσιν, ἣν σῴζει κυβερνήτης τοὺς ἐνπλέοντας· μεθ' ὁλίγον γὰρ πάλιν τεθνήξονται οὗτοι. η῾̣ τοῦ θεοῦ δὲ σωτηρία αἰώνιός ἐστιν, αὐτός ἐστιν αὐτῶν ἡ σωτηρία. 1–2 εἰς τὸ τέλος, τῷ Ἰδιθούμ. εἶπα· φυλάξω τὰς ὁδούς μου τοῦ μὴ ἁμαρτάνειν ἐν γλώσσῃ μου. εἷς τῶν ἱεροψαλτῶν ἐστιν. ἐν τῷ Ἔσδρᾳ κα̣ι`̣ ε᾿̣ν̣ τῷ Ἀπολειπομένῳ μνήμη γίνεται ε῾̣κάστου ὀνόματος τῶν ὑποβαλλόντων. καὶ οὗτος οὖν εἷς ἐστιν αὐτῶν καὶ ἤτοι αὐτὸς πεποίηκεν τὸν ψαλμ̣ὸν εἰς τὸν Δαυίδ, ἢ γενάμενον παρὰ Δαυὶδ λαβὼν ἀπήγγειλεν. ἔργον δέ ἐστιν̣ τῶν ἱεροψαλτῶν λέγειν του`̣ς ψαλμοὺς καὶ οὓς αὐτοὶ πεποιήκασιν καὶ οὓς ἄλλοι συνέθηκαν. ᾠδὴ οὖν ἐστιν αὕτη ἐπινίκιος. πλειστάκις̣ ἐνοχλοῦν272 τα ἔχει τὸν ἁμαρτωλόν, ἀλλὰ μετὰ τὸ νικῆσαι καὶ πατῆσαι αὐτὸν καὶ ὑπὸ χεῖρα λαβεῖν ἀναπέμπει τὴν ᾠδήν· οὐδεὶς γὰρ ἔτι ἐν τῷ πολεμεῖν καὶ πολεμεῖσθαι ἐπινίκιον ᾄδει, ἀλλ' ἐν τῷ νενικηκέναι. αὐτίκα γοῦν καὶ Μωυσῆς καὶ πᾶσα ἡ Ἰουδαικὴ πληθὺς οὐχ ὅτε εἶχαν πρὸς τὸν Φαραώ, τὴν ἐπινίκιον εἶπον ᾠδήν, ἀλλ' ὅτε εἶδον αὐτὸν ὑποβρύχιον γεγενημένον· \"ᾄσωμεν τῷ κυρίῳ, ἐνδόξως γὰρ δεδόξασται· ἵππον καὶ ἀναβάτην ἔριψεν εἰς θάλασσαν\".","english":"Salvation does not touch the flesh, nor is it found in external things, but in the soul itself. This is what is called eternal salvation; for \"he became\" — Christ, clearly — \"eternal salvation to all who obey him.\" The salvation of the flesh is not \"eternal salvation,\" the kind that physicians bring about, the kind a pilot saves for those who sail; for after a little while these will die again. But the salvation of God is eternal; he himself is their salvation. 1–2. To the end, for Jeduthun. I said: I will guard my ways, that I may not sin with my tongue. He is one of the sacred singers. In Ezra and in the Remnant there is a remembrance of each name of those who contributed. And so this man too is one of them, and either he himself composed the psalm for David, or, having received it as it came from David, he delivered it. And it is the work of the sacred singers to recite the psalms, both those which they themselves have composed and those which others have composed. This, then, is a song of victory. Very often it has the sinner troubling it, but after conquering and trampling him and taking him under hand, it sends up the song; for no one sings a victory song while still warring and being warred against, but when he has conquered. At once, then, both Moses and all the Jewish multitude did not speak the victory song when they were engaged with Pharaoh, but when they saw him become submerged: \"Let us sing to the Lord, for he has been gloriously glorified; horse and rider he has thrown into the sea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":463,"ref":"p463","source":"ὅτε ἐρίφη ὁ ἵππος καὶ ὁ ἐπιβάτης αὐτοῦ εἰς τὴν θάλασσαν, καὶ ἅρματα Φαραὼθ καὶ τὴν δύναμιν ὁ θεὸς ἔριψεν εἰς θάλασσαν τὴν ἐρυθράν, τότε ἡ ἐπινίκιος καιρίως ἀνεπέμφθη ᾠδή. καὶ Δαυὶδ ἐν τῷ δεκάτῳ ἑβδόμῳ ψαλμῷ· \"ἐν ἡμέρᾳ, ᾗ ἐρύσατο αὐτὸν ἐκ χειρὸς πάντων τῶν ἐχθρῶν αὐτοῦ καὶ ἐκ χειρὸς Σαούλ, τότε εἶπεν· ἀγαπήσω σε, κύριε ἡ ἰσχύς μου\", καὶ τὰ ἄλλα ὅσα περιέχει ἡ ᾠδή. προσευχὴ πρὸ τοῦ πολέμου καὶ ἐν τῷ πολέμῳ, ἐπινίκιος δὲ ὕμνος καὶ ᾠδὴ μετὰ τὴν καθαίρεσιν τοῦ πολέμου, μετὰ τὸ ἁλῶναι τοὺς πολεμίους. \"εἶπα· φυλάξω τὰς ὁδούς μου τοῦ μὴ ἁμαρτάνειν ἐν γλώσσῃ μου\". σχεδὸν πάσης ἁμαρτίας πρακτικῆς ἐκ λόγου ἀρχὴ γίνεται. πρὸς τὸν ἁλόντα νεανίαν ἡ πόρνη ἡ ἐν ταῖς παροιμίαις προσωποποιουμένη ἤτοι γυνὴ οὖσα ἢ δόξα ψευδὴς ἢ ἀπάτη τις ἀπὸ λόγων ἀρξαμένη ἑλεῖν αὐτὸν δεδύνηται. εἴρηται γοῦν· \"ἀπεπλάνησεν αὐτὸν πολλῇ ὁμιλίᾳ\" ἢ αἱμυλίᾳ. \"βρόχοις δὲ τοῖς διὰ χειλέων ἐξώκειλεν αὐτόν\". καὶ ὅρα γε, ὅτι ἀρχὴ τῆς ἁμαρτίας γέγονε λόγος. καὶ οἱ πρεσβύτεροι γοῦν οἱ κατὰ Σωσάννης μανέντες λόγον ἐκίνησαν πρὸς αὐτήν. ὅταν τις οὖν μὴ ἁμαρτήσῃ ἐν γλώσσῃ, καλῶς ἀνύει τὰς ὁδούς· εἶπον γὰρ ὅτι ἀρχὴ τῶν ὁδῶν τούτων λόγος ἐστίν. καὶ ἐκ τοῦ ἐναντίου πάλιν πάντων τῶν καλῶν ἔργων ἀρχὴ λόγος ἐστίν. ἀλλὰ οὐ περὶ ἐκείνων τῶν ὁδῶν τέως λέγει. προσέθηκεν δέ· \"τοῦ μὴ ἁμαρτάνειν ἐν γλώσσῃ μου\". οὐ ταὐτὸν δὲ τὸ ἁμαρτάνειν ἐν γλώττῃ καὶ τὸ λέγειν· \"ἡ γλῶττά μου μελετήσει τὴν δικαιοσύνην σου\". \"ἀρχὴ τῶν λόγων σου ἀλήθεια\". ἡ αἰτία τοῦ λέγειν με τοὺς λόγους σου ἡ ἀλήθειά σού ἐστιν. ταύτην φανερώσω ἐὰν γνῶ αὐτήν. ἐπὶ τῶν ἀρετῶν","english":"When the horse and its rider were cast into the sea, and God cast Pharaoh's chariots and his host into the Red Sea, then the song of victory was fittingly sent up. And David in the seventeenth psalm: \"In the day when he rescued him from the hand of all his enemies and from the hand of Saul, then he said: I will love you, Lord, my strength,\" and the rest that the song contains. Prayer before war and in war, but a hymn of victory and a song after the overthrow of war, after the enemies have been captured. \"I said: I will guard my ways, that I may not sin with my tongue.\" Almost every practical sin begins from speech. Against the young man who was caught, the harlot personified in the Proverbs — whether she is a woman, or false opinion, or some deceit — beginning from words was able to capture him. For it has been said: \"She led him astray with much conversation,\" or with smooth talk. \"And with the snares of her lips she drove him off course.\" And observe that speech was the beginning of the sin. And the elders who raged against Susanna stirred up words against her. Whenever one does not sin with his tongue, he rightly accomplishes his ways; for I said that speech is the beginning of these ways. And conversely, again, speech is the beginning of all good works. But for now he does not speak about those ways. And he added: \"that I may not sin with my tongue.\" But sinning with the tongue is not the same as saying: \"My tongue will meditate on your righteousness.\" \"The beginning of your words is truth.\" The cause of my speaking your words is your truth. This I will make manifest if I come to know it. In the case of the virtues","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":464,"ref":"p464","source":"οὖν καὶ τῶν εὖ ἐχο̣υσῶν ὁδῶν ἡ ἀλήθεια ἀρχή ἐστιν, αἰτία. ἐπὶ δὲ τῶν ἀπηγορευμένων ὁδῶν, ἀφ' ὧν δεῖ φυλάττεσθαι, ἀφ' ὧν ἐκκλίνειν προσήκει, λόγος ἀρχή ἐστιν, ὡς ἤδη εἴρηται. ἐθέμην τῷ στόματί μου φυλακήν. μνημονεύει, πῶς εἶπεν \"μὴ ἁμαρτάνειν ἐν γλώςσῃ\"· \"ἐθέμην ἐν τῷ στόματί μου φυλακήν\". ἐπεὶ γὰρ \"ἐκ τῶν λόγων τις ἑαυτοῦ δικαιοῦται καὶ ἐκ τῶν λόγων αὐτοῦ κατακρίνεται\", δεῖ τῷ στόματι περιθεῖναι φυλακήν, ἵν' οὕτω τὰ μὲν εἴπω, τὰ δὲ μή, τὰ ὠφέλιμα λέγωμεν, τὰ βλάπτοντα σιωπῶμεν· οὐδὲ γὰρ ἅμα τις δύναται τοὺς λόγους προφέρειν τοὺς δικαιοῦντας καὶ καταδικάζοντας. τοιοῦτόν τι μετ' αἰνιγμοῦ ἐν ταῖς παροιμίαις εἴρηται· \"θάνατος καὶ ζωὴ ἐν χειρὶ γλώσσης\". \"χεὶρ\" δὲ \"γλώσσης\" ὁ λόγος ἐστίν, ἐνέργεια γλώσσης. ὁ λαλῶν τὰ ὠφε̣λοῦντα καὶ εἰς βασιλείαν εἰσάγοντα ζωὴν ἔχει ἐν τῇ γλώσσῃ. ὁ δὲ τὰ ἐναντία καὶ ἀπηγορευμένα, θάν̣ατο̣ν ἔχει ἐν τῷ λόγῳ ἑαυτοῦ \"γλῶσσαν\" ὀνομαζομένῳ. καὶ ἐν ἄλλῃ γραφῇ λέγει ὅτι· \"τοῖς λόγοις σου ποίησον ζυγὸν καὶ σταθμόν\". ἐσταθμισμένως δεῖ λέγειν, ζυγὸν δεῖ ἔχειν καὶ βάλλειν ἐφ' ἑκάστης τρυτάνης τοὺς λόγους̣. καὶ ἐὰν καταταλαντεύωσιν οἱ ὀρθοὶ λόγοι, ἐκείνους αἱρεῖσθαι καὶ ἀπαγγέλλειν προσήκει, τοὺς δὲ φαύλους ἀποστρέφεσθαι. πάλιν λέγεται· \"χείλη σοφῶν δέδεται αἰσθήσει\". ὅταν ᾐσθημένως λέγῃ τις, δέδεται τὰ χείλη, οὐ παντὶ λόγῳ αὐτὰ ἀνοίγει, ἀλλὰ τῷ ὠφελ̣οῦν̣τι. \"τὰ χείλη μου ἀνοίξω καὶ τὸ στόμα μου ἀναγγελεῖ τὴν αἴνεσίν σου\". ὁ δεδεμένα τὰ χείλη ἔχων αἰσθήσει αἰσ̣θηθεὶς ὅτι ὠφελοῦντά ἐστιν ἃ με´̣λ̣λει λέγειν, ἤνοιξεν αὐτά.","english":"Therefore the truth is also the beginning, the cause, of the good paths. But concerning the forbidden paths, from which one must guard oneself, from which one ought to turn aside, the word is the beginning, as has already been said. I set a guard on my mouth. He remembers how he said, \"not to sin with the tongue\": \"I set a guard on my mouth.\" For since \"by his words one is justified and by his words he is condemned,\" one must put a guard around the mouth, so that I may say some things and not others, speak what is beneficial and keep silent about what harms. For one cannot at the same time utter the words that justify and those that condemn. Something of this sort is said enigmatically in Proverbs: \"Death and life are in the hand of the tongue.\" And the \"hand\" of the \"tongue\" is the word, the activity of the tongue. He who speaks what is beneficial and leads into the kingdom has life in his tongue. But he who speaks the opposite and forbidden things has death in his own word, which is called \"tongue.\" And in another scripture it says: \"Make for your words a yoke and a weight.\" One must speak in a weighed manner; one must have a yoke and place one's words on each balance. And if the upright words balance out, one ought to choose and proclaim those, but turn away from the base ones. Again it is said: \"The lips of the wise are bound by perception.\" When someone speaks perceptively, his lips are bound; he does not open them for every word, but for the beneficial one. \"I will open my lips and my mouth will declare your praise.\" He who has his lips bound by perception, having perceived that what he is about to say is beneficial, opened them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":465,"ref":"p465","source":"ὅταν δὲ βλάπτωσιν τὰ προφερόμενα, κλείει καὶ δεσμεῖ τὰ χείλη τῇ αἰσθήσει, δεσμεῖ τὸν λόγον. 2–3 ἐν τῷ συνστῆναι τὸν ἁμαρτωλὸν ἐναντίον μου ἐκωφώθην καὶ ἐταπεινώθην καὶ ἐσίγησα ἐξ ἀγαθῶν. πολλάκις ἐπιφαινόμενος ὁ ἁμαρτωλὸς ἐρεθίζει καὶ ἐκκαλεῖται εἰς τὰ φίλα αὐτῷ. ἄν ποτε οὖν συνστῇ, παρ' ἡμᾶς δὲ γίνεται αὐτὸν τὸ συνστῆναι· εἰ μὴ γὰρ δῶμεν αὐτῷ τόπον, οὐ δύναται συνστῆναι. τὸ συνστῆναι δὲ οὕτως συνστάδην πολεμῆσ̣αι. δεῖ σιωπῆσαι· ἐρεθίζει γὰρ πολλάκις· διὰ τοῦτο γὰρ συνστὰς ὁ ὄφις κατέναντι τῆς Εὕας ἠρέθιζεν αὐτῆς τὸν λόγον καὶ ἔβλαψεν αὐτήν. ἔδει δὲ σιωπῆσαι καὶ αἴσθησιν λαβόντα τῆς ἑαυτοῦ ἀσθενείας ἢ τῆς προλαβούσης ἁμαρτίας μὴ λαλῆσαί τι πρὸς αὐτόν, ἀλλὰ σιγῆσαι ἐξ ἀγαθῶν. τὸ δὲ \"σιγᾶν ἐξ ἀγαθῶν\" οὐ τοῦτο λέγει \"μὴ λέγειν τὰ ἀγαθά\", ἀλλ' ἐκ τῶν ἀγαθῶν σιωπὴν ἔχειν νενοημένην. οἷον ἀρετὴν ἀναλαβὼν σώφρονος ἔγνων ὅτι οὐ δεῖ α᾿̣ποκριθῆναι ἐκ τοῦ ἀγαθοῦ, τουτέστιν τῆς σωφροσύνης. ἐσιώπησα πρὸς τὴν συνστάδην φανεῖσαν καὶ ἐρεθίζουσαν εἰς ἁμαρτίαν. εἰ τοίνυν ὁ νεανίας ἐκεῖνος μηδὲν ἦν ἀποκρινόμενος ἀπὸ νοήσεως ὀρθῆς πρὸς τὴν πόρνην, οὐκ \"ἀπεπλανᾶτο πολλῇ ὁμιλίᾳ\" οὐδὲ \"ἡλίσκετο βρόχοις τῶν χειλέων ἑαυτοῦ\". ἐσίγησα οὖν ἐπελθόντων μοι τῶν ἀγαθῶν τῶν πειθόντων με μὴ ἀποκρίνασθαι ἐκείνῳ. οὐ λέγ̣ε̣ι· \"ε᾿̣σίγησα, ἵνα μὴ λαλῶ τὰ ἀγαθά\", ἀλλ' \"ἵνα μὴ λαλῶ τὰ ἐρεθίζοντα\". γέγονέν μοι δὲ αὕτη ἡ σιωπὴ ἐκ νοη´̣σεως τῶν ἀγαθῶν τῶν κωλυόντων τὴν τοιαύτην ὁμιλίαν. \"ἔστιν σιωπῶν εὑρισκόμενος σοφός\". ὁ οὕτω σιωπῶν εὑρίςκεται σοφός.","english":"But when the things brought forward cause harm, he closes and binds the lips by perception, he binds the word. 2–3 \"When the sinner stood against me, I was struck dumb and humbled and I kept silence from good things.\" Often the sinner, appearing, provokes and calls out to what is dear to him. If ever then he stands against, the standing against him comes about through us; for unless we give him a place, he cannot stand against. But to stand against is thus to fight face to face. One must be silent; for he often provokes; for this reason the serpent, standing against Eve, provoked her word and harmed her. But one ought to have been silent and, having taken perception of one's own weakness or of the preceding sin, to say nothing to him, but to keep silence from good things. But \"to keep silence from good things\" does not mean this, \"not to speak the good things,\" but to have a silence understood from the good things. For instance, having taken up the virtue of chastity, I knew that one ought not to answer from the good, that is, from chastity. I kept silence toward the one who appeared face to face and provoked to sin. If therefore that young man had answered nothing from right understanding to the prostitute, he would not \"have been led astray by much conversation\" nor \"caught in the snares of his own lips.\" I kept silence, then, when the good things came upon me, persuading me not to answer that one. He does not say, \"I kept silence so that I might not speak the good things,\" but \"so that I might not speak the provoking things.\" And this silence of mine came from an understanding of the good things that hinder such conversation. \"There is one who keeps silent and is found wise.\" The one who keeps silent in this way is found wise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":466,"ref":"p466","source":"καὶ σοφόν γέ ἐστιν τὸ γνῶναι τίνι λαλῆσαι δεῖ καὶ τίνι μὴ καὶ πότε προενεγκεῖν λόγους καὶ πότε μή. \"ἔστιν\" οὖν \"σιωπῶν εὑρισκόμενος σοφός, καὶ ἔστιν σιωπῶν, οὐ γὰρ ἔχει ἀπόκρισιν\". καὶ οὗτος ἔχει ἠρέμα τινὰ φρόνησιν· γνοὺς γὰρ ὅτι οὐκ ἔχει ἀπόκρισιν, ἡσυχάζει. \"καὶ ἔστιν σιωπῶν εἰδὼς καιρόν\". οὗτος τέλειός ἐστιν. καὶ τὸ ἄλγημά μου ἀνεκαινίσθη. τότε τὸ ἄλγημα ἀνακαινίζεται συνστάντος τοῦ ἁμαρτωλοῦ. ἐν ἀναπολήσει γέγονεν ὧν ἔπραξεν, ἐφ' οἷς ἀλγεῖν δεῖ. καὶ ὥςπερ ἀνακαινισμὸν ἔλαβεν τὸ ἄλγημα. ἐνκαινισμὸς δέ ἐστιν τὸ οἰκῆσαι ἐν οἴκῳ πρώτως. ἀνακαινισμὸς οὖν ἐστιν τὸ ἤδη μαρανθὲν καὶ ἡσυχάζον ἀγαγεῖν εἰς τὸ ἀνθεῖν. \"τὸ ἄλγημά μου\" οὖν \"ἀνεκαινίσθη\". εἰρηκὼς ὅτι· \"ἐφύλαξα τὰς ὁδούς μου τοῦ μὴ ἁμαρτάνειν ἐν γλώσσῃ\n\nμου\", ἔγνων ὅτι ἥμαρτον. \"ἀνεκαινίσθη\" οὖν \"τὸ ἄλγημά μου\". μακάριον δέ ἐστιν τὸν ἡμαρτηκότα ἐν ἀνακαινισμῷ τοῦ ἀλγήματος γενέσθαι καὶ μὴ τῆς ἡδονῆς· ὁ γὰρ χαίρων ἐφ' οἷς ἔπραξεν καὶ αὖθις αὐτὰ εἰς μέσον φέρων ἀνακαινίζει. ὁ δὲ ἀλγῶν αἰσθηθεὶς ὅτι δεῖ φυλάττειν τὰς ὁδοὺς καὶ μὴ δεῖν ἐν γλώττῃ ἁμαρτάνειν, ἀνακαινίζειν τὸ ἄλγημα κλαίων καὶ λυπούμενος \"τὴν κατὰ θεὸν λύπην τὴν μετάνοιαν ἐργαζομένην\". ἐν αὐτῷ ὅλως τῷ μεταγιγνώσκειν ἀλγεῖ ὅτι ὅλως γέγονεν ἐν τοιούτοις. ἐθερμάνθη ἡ καρδία μου ἐντός μου. δύναται λέγειν ὁ´̣τ̣ι· ἡ καρδία μου ὥσπερ θέρμην προσέλαβεν καὶ ἐκ τοῦ ἀνακαινισμοῦ τοῦ ἀλγήματος. δύναται δὲ καὶ τοῦτο εἰπεῖν· ἐπεὶ σφοδρῶς καθηψάμην ἐμαυτοῦ καὶ ὀλοφύρομαι καὶ ἀποκλαίομαι τὸ ἄλγημα, \"ἐθερμάνθη ἡ καρδία μου\", διάπυρος γέγονεν.","english":"And it is wise indeed to know to whom one must speak and to whom not, and when to bring forward words and when not. \"There is,\" then, \"one found wise in silence, and there is one who is silent, for he has no answer.\" And this one has a certain gentle prudence; for having known that he has no answer, he keeps quiet. \"And there is one who is silent, knowing the time.\" This one is perfect. And my pain was renewed. Then the pain is renewed when the sinner has stood against him. He has come into a recalling of the things he did, for which one ought to grieve. And just as the pain received a renewal. And a renewal is dwelling in a house for the first time. A renewal, then, is leading what has already withered and fallen quiet into blooming. \"My pain,\" then, \"was renewed.\" Having said, \"I kept my ways so as not to sin with my tongue,\" I knew that I had sinned. \"My pain,\" then, \"was renewed.\" And it is blessed for the one who has sinned to come into a renewal of pain and not of pleasure; for the one who rejoices in the things he did and again brings them into the midst renews them. But the one who grieves, having perceived that one must keep the ways and must not sin with the tongue, renews the pain, weeping and being distressed with \"the grief according to God that works repentance.\" In the very act of repenting he grieves that he came to be in such things at all. My heart was warmed within me. He can say that his heart, as it were, received warmth also from the renewal of the pain. And he can also say this: since I vehemently attacked myself and lament and bewail the pain, \"my heart was warmed,\" it became fiery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":467,"ref":"p467","source":"\"ἐν\" αὐτῇ γοῦν \"τῇ μελέτῃ μου ἐξεκάη πῦρ\" ἀναλίσκον καὶ φλουρουντα με· ἦσαν γὰρ χόρτος καὶ ξύλα καὶ τὰ ἄλλα. οὐ μόνον ἐν τῷ τελειοῦσθαι ἔχω τὸ πῦρ τοῦτο τὸ ἀναλωτικὸν τῶν χορτώδων, ἀλλὰ καὶ τῷ μελετᾶν μου τὸ ἄλγημα. εὖ δὲ καὶ τὸ \"ἐντός μου\". ἐνίων ἡ καρδία θερμαίνεται ὥστε τὴν θέρμην καὶ ἐπὶ τὰ ἔξω χωρῆσαι. οἱ γοῦν̣ γαμοῦντες καὶ πυρούμενοι οὐκ ἔχουσιν ἐντὸς τὴν καρδίαν θερμανθεῖσαν, ἀλλ' ἐπὶ τὰ ἔξω χωρήσασα ἔχει τὸν ἐνπρησμόν. ὥσπερ ἐὰν λέγηται· \"ἐταράχθην καὶ οὐκ ἐλάλησα\". ὁ σχὼν κατὰ διάνοιαν τάραχόν τινα ἢ ἐν λογισμοῖς καὶ μηδὲν ἐνεργήσας κατὰ τὴν ταραχὴν τῶν λογισμῶν μηδὲ εἰπών, ἔχει τὸ τεταράχθαι καὶ μὴ λελαληκέναι. ὁ τοιοῦτος ἐντὸς ἔχ̣ει τὴν καρδίαν τεθερμανμ̣ένην. καὶ ἐν τῇ μελέτῃ μου ἐκκαυθήσεται πῦρ. τὸ ἐντός μου. καὶ οὕτω καθ' ἕκ̣αστ̣ον ἡμῶν ἄνθρωποι δύο συνεστήκασιν, ὧν ὁ μὲν ἔξω, ὁ δὲ ἔσω. ὅταν τοίνυν ταραχὴ γένηται τῇ ψυχῇ καὶ μὴ ἐπὶ τὸν ἔξω ἄνθρωπον τὴν ταραχὴν μεταγάγῃ, ἀλλὰ τηρήσῃ αὐτὴν ἔνδον ὥστε καταγνῶναι αὐτῆς καὶ ἀποδακρύσασθαι αὐτήν, ἐντὸς ἔχει τὴν καρδίαν θερμανθεῖσαν, οὐχ ἵνα πράξῃ, ἀλλ' ἵνα μὴ πράξῃ. ἐν τῇ ἐμῇ μελέτῃ ἐκκαίεται τὸ πῦρ. ἐν τῇ ἄλλ̣ων φωνῇ καὶ πράξει καὶ διανοίᾳ ἐκκαίεται πῦρ ψαῦον αὐτῶν, πυροῦν αὐτούς. \"ἀνεκαύθη ἡ καρδία αὐτῶν ὡς κλίβανος πυρός\". ὧδε ἡ μελέτη ὡς πῦρ ἐξεκάη ἔχουσα ὕλην ὑποκειμένην καυστήν. ἡ δὲ μελέτη καὶ ἡ θέρμη τοῦ ἁγίου ἡ δ̣ιάπυρος, ἡ γινομένη ὑπὸ τοῦ ζέοντος πνεύματος. ἐκκαίεται οὖν τὸ πῦρ, ἵν' ἐνεργήσῃ τι, οὐχ ἵνα βλάψῃ καὶ ἀναλώσῃ. \"οὐχὶ ἡ καρδία ἡμῶν ἦν καιομένη ἐν τῇ ὁδῷ, ἡνίκα διήνοιγεν ἡμῖν τὰς γραφάς\";","english":"In my meditation, then, fire was kindled,\" consuming and scorching me; for there were grass and wood and the rest. Not only in being perfected do I have this fire that consumes the grassy things, but also in my meditating on the pain. And \"within me\" is well said. In some, the heart is heated so that the heat proceeds even to the outside. Those, then, who marry and are inflamed do not have their heart heated within, but having proceeded outward it has the burning. As if it were said: \"I was troubled and did not speak.\" The one who has some trouble in his mind or in his thoughts and has done nothing according to the trouble of his thoughts nor spoken has the being troubled and not having spoken. Such a one has his heart heated within. And in my meditation fire shall be kindled. The \"within me.\" And thus in each of us two men have been constituted, of whom the one is outside, the other inside. Whenever, then, trouble comes upon the soul and he does not transfer the trouble to the outer man, but keeps it within so as to condemn it and weep over it, he has his heart heated within, not so that he may act, but so that he may not act. In my meditation the fire is kindled. In the voice and action and thought of others a fire is kindled that touches them, inflaming them. \"Their heart was kindled like a furnace of fire.\" Here the meditation was kindled like fire, having a combustible material underlying it. And the meditation and the heat of the saint is the fiery-through heat, the one produced by the boiling Spirit. The fire is kindled, then, so that it may accomplish something, not so that it may harm and consume. \"Was not our heart burning in the way, when he opened to us the Scriptures?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":468,"ref":"p468","source":"ἡ καῦσις αὕτη ἐπαινετή ἐστιν. καὶ ἐπὶ τῶν τεχνητῶν δὲ σκόπει· ἔνια θερμαίνεται, ἵνα μεταρυθμισθῇ καὶ εἰς σκεῦος μεταβῇ, χρυσός, ἄργυρος. ἐὰν δὲ πυρωθῇ ξύλα ἠ`̣ ἄλλο τι, ἡ θέρμη βλαβερά ἐστιν. ἐλάλησα ἐν γλώσσῃ. εἰ καὶ οὐκ ἔασα αὐτὴν ἔξω γενέσθαι, ἀλλ' ἐντός μου μείνασα πύρωσιν ἐκ μελέτης μοι περιεποιήσατο, τῇ δὲ γλώττῃ ἐλάλησα λοιπόν· \"γνώρισόν μοι, κύριε, τὸ πέρας μου\". ἀπὸ γλώττης τῆς ἐμῆς εἶπον τοῦτο· γλῶσσα γὰρ ἡ κατὰ φύσιν τοῦ ἔχοντος αὕτη ἐστίν· οἷον ὁ σώφρων τὰ σωφροσύνης λαλῶν ἐν γλώττῃ τῇ ἑαυτοῦ λαλεῖ, τοῦ σώφρονος, οὐκ ἐν γλώττῃ τοῦ ἀν θρώπου. καὶ ὁ θηρῶν μὲν τὸ πέρας ἑαυτοῦ μαθεῖν καὶ τῷ θεῷ προσάγων τὴν πεῦσιν, τῇ ἐμῇ γλώττῃ, οὐ τῇ δολίου ἀνθρώπου, ἀλλ' ἐμοῦ τοῦ θέλοντος γνῶναι τὸ πέρας μου ἐν γλώττῃ ἐλάλησα. ὁ λόγος μου οὗτος οὐκ ἐπίπλαστός ἐστιν. ὅταν τις ὑποκριτὴς λέγῃ περὶ σωφροσύνης οὐκ ὢν σώφρων, οὐ τῇ ἑαυτοῦ γλώττῃ λαλεῖ. ὁ δὲ σώφρων ὅτε περὶ σωφροσύνης διεξέρχεται λόγους, τῇ τοῦ σώφρονος γλώττῃ λαλεῖ. οὐδεὶς οὖν ὑποκριτὴς τῇ κατὰ φύσιν γλώττῃ λαλεῖ, ἀλλὰ τῇ ἐπιπλάστῳ. ὁ λύκος ὅτε δορὰν περικείμενος προβάτου πρόσεισιν τῇ Χριστοῦ ποίμνῃ, λαλεῖ οὐ τῇ γλώττῃ τῇ ἑαυτοῦ, ἀλλὰ μιμεῖται τὴν τοῦ προβάτου φωνήν, ἵν' ὡς ὅμοιος ὁμοίοις συντυχὼν βλάψῃ. γνώρισόν μοι, κύριε, τὸ πέρας μου καὶ τὸν ἀριθμὸν τῶν ἡμερῶν μου, τίς ἐστιν. θεώρει ὡς μετανοοῦντός ἐστιν πρόσωπον τὸ ταῦτα λέγον. παρέστη μοι φυλάξαι τὰς ὁδούς μου, θεῖναι τῷ","english":"This burning is praiseworthy. And observe also in the case of crafted things: some are heated so that they may be reshaped and changed into a vessel—gold, silver. But if wood or anything else is set on fire, the heat is harmful. I spoke with my tongue. Even if I did not allow it to go outside, but it remained within me and brought about a burning for me from meditation, yet in my tongue I spoke thereafter: \"Make known to me, Lord, my end.\" I said this from my tongue; for the tongue according to nature belongs to the one who has it. For example, the temperate man, when he speaks the things of temperance, speaks in his own tongue, the tongue of the temperate man, not in the tongue of the human being. And he who hunts to learn his own end and brings his inquiry to God, spoke in my tongue, not in the tongue of a deceitful man, but in the tongue of me who wish to know my end. This word of mine is not counterfeit. When a hypocrite speaks about temperance while not being temperate, he does not speak in his own tongue. But the temperate man, when he sets out words about temperance, speaks in the tongue of the temperate man. No hypocrite, then, speaks in the tongue according to nature, but in the counterfeit one. The wolf, when wearing a sheep's skin he comes to Christ's flock, does not speak in his own tongue, but imitates the voice of the sheep, so that, meeting like with like, he may harm them. Make known to me, Lord, my end and the number of my days, what it is. Observe that the face of one who repents is what says these things. It stood by me to guard my ways, to place upon the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":469,"ref":"p469","source":"στόματί μου φυλακήν. συνστάντος τοῦ ἁμαρτωλοῦ κατεναντίον μου καὶ ἐρεθίζοντος, ἀγαθὰ ἔλαβον ἐν διανοίᾳ τὰ πείσαντά με μὴ λαλῆσαι αὐτῷ. τοῦτο οὖν λέγω· ἐπεὶ πολλῶν ἐμαυτὸν ἐθεώρησα λειπόμενον–μόλις γὰρ ἠρξάμην προκοπῆς̣–, \"γνώρισόν μοι, κύριε, τὸ πέρας μου\", ἵνα γνῶ, πόσος μοι λείπεται χρόνος τῆς ζωῆς, εἰ αὐτάρκης ἐστὶν π̣ρὸς τὸ τελειωθῆναι καὶ πληρωθῆναι. οὕτω γοῦν καὶ ἄλλος ἔλεγεν· \"τὴν ὀλιγότητα τῶν ἡμερῶν ἀπάγγειλόν μοι· μὴ ἀναγάγῃς με ἐν ἡμίσει ἡμερῶν μου\". τρόπον τινὰ ἐν τῇ ἡμισείᾳ̣ τῶν ἡμερῶν τῶν ἀπὸ τοῦ ἁγίου φωτὸς γινομένων εἰμί. μή με οὖν ἀναγάγῃς οὕτως. πλήρωσον οὖν τὰς ἡμέρας μου. πληροῖ δὲ ὁ θεὸς τάς τινων ἡμέρας οὐκ αὔξησιν αὐτῶν παρέχων· ὅταν γὰρ λέγῃ ὅτι· \"μακρότητι ἡμερῶν ἐνπλήσω αὐτὸν\" περὶ τοῦ δικαίου, οὐ τοῦτο λέγομεν ὅτι πολυετῆν αὐτὸν ποιεῖ. εἰσὶν καὶ ἀσεβεῖς πολλὰ ἔτη ζήσαντες. \"καὶ τὸν ἀριθμὸν τῶν ἡμερῶν μου\". δύναται καὶ \"τὸν ἀριθμὸν τῶν ἡμερῶν μου\" εἰπεῖν ὅτι· πολλά με ἐφώτισας, ἐν ἡμέραις γέγονα· ἕκαστος γὰρ φωτισμὸς ἡμέρα ἐστι´̣ν. τὸν ἀριθμὸν οὖν τῶν φωτισμῶν μου δήλω275 σόν μοι, ἵνα γνῶ, τί μοι λείπει. ὡς εἰ ἔλεγέν τις πόθον λαβὼν τέχνης ἢ ἐπιστήμης, μήπω δὲ τελείαν γνῶσιν ἐσχηκὼς τῆς παιδεύσεως–λέγει· \"φανέρωσόν μοι, τίνα ἐστὶν τὰ φωτεινὰ τῆς ἐπιστήμης, ἵνα γνῶ, ποῖα ἔχω καὶ ποῖα λείπομαι\". μακάριόν ἐστιν τὸ ἀριθμητὰ ἔχειν πράγματα καὶ ἔργα καὶ νοήματα, τὰ ἄξια τοῦ ἀριθμεῖσθαι. ἀμέλει γοῦν περὶ τῆς πόρνης λέγεται· \"ἀναρίθμητοί εἰσιν, οὓς πεφόνευκας\". οὐ τοῦτο λέγει πάντως ὅτι ἄπειροί εἰσιν, ἀλλ' οὐκ ἄξιοι τοῦ ἀριθμεῖσθαι.","english":"A guard for my mouth. When the sinner stood against me and provoked me, I received good things in my mind that persuaded me not to speak to him. This, then, is what I say: since I have observed myself to be lacking in many things—for I have scarcely begun to make progress—\"Make known to me, Lord, my end,\" so that I may know how much time of life remains to me, whether it is sufficient for me to be perfected and fulfilled. Thus, then, another also said: \"Report to me the fewness of my days; do not bring me up in the midst of my days.\" In a certain way I am in the half of the days that come from the holy light. Do not, then, bring me up in this way. Fulfill, then, my days. But God fulfills the days of some, not granting them increase; for when he says, \"With length of days I will satisfy him,\" concerning the righteous man, we do not say this, that he makes him many years old. There are also impious men who have lived many years. \"And the number of my days.\" It is possible that \"the number of my days\" also means this: you have enlightened me many times, I have been in days; for each enlightenment is a day. Make clear to me, then, the number of my enlightenments, so that I may know what is lacking to me. As if someone, having conceived a desire for a craft or a science, but not yet having obtained a perfect knowledge of the instruction, should say: \"Make plain to me what the luminous things of knowledge are, so that I may know what I have and what I lack.\" It is blessed to have things, works, and thoughts that are countable, worthy of being counted. At any rate, it is said concerning the harlot: \"They are innumerable, whom you have slain.\" He does not say this altogether, that they are infinite, but that they are not worthy of being counted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":470,"ref":"p470","source":"ἐν οὐδενὶ λόγῳ ἢ ἀριθμῷ κεῖνται. ἵνα γνῶ τί ὑστερῶ ἐγώ. ἐὰν μάθω τὸν ἀριθμὸν τῶν ἡμερῶν μου καὶ τὸ πέρας μου, μέχρι πότε̣ παραγίνεται, γιγνώσκω, ἐν τίσιν ὑστερῶ, τίνα ἐστὶν ἃ οὔπω ἔμαθον. οἱ πόθον οὖν ἐνποιοῦντες ἐπιστήμης ὁλοσχερέσ̣τερον ἅμα τῷ ἄρξασθαι λέγουσιν αὐτοῖς τὰ θεωρήματα τὰ καταληφθέντα αὐτοῖς, ἵνα καὶ γνῶσιν, ὅσων λείπονται, καὶ πόθον λάβωσιν τοῦ κατορθῶσαι καὶ ἀναλαβεῖν. ἰδοὺ παλαιστὰς ἔθου τὰς ἡμέρας μου. ἡ προτέρα ἀνάγνωσις ἡ δ̣ημωδεστέρα αὕτη ἐστίν· \"παλαιὰς ἔθου τὰς ἡμέρας μου\". οὔκ εἰμι νέος ἢ νεοπαγής, οὐ νῦν τοῦ ζῆν ἀρξάμενος, ἀλλὰ \"παλαιὰς ἔθου τὰς ἡμέρας μου\". καὶ τοῦτο δὲ ῥητέον· ἀεὶ τὸ ἐπερχόμενον παλαιοῖ τὸ φθάσαν. οὕτω γοῦν νόμοι παλαιου῀̣νται. τοῦτο οὖν λέγει· τὰς παλαιὰς ἃς εἶχον ἡμέρας, ὅτε κατὰ τὸν παλαιὸν ἔζων ἄνθρωπον, πεπαλαίωνται, ἀπῆλθαν· τὸν νέον ἐνεδυσάμην. ὁ μέντοι πρόχειρος ἐρεῖ ὅτι· \"ἰδοὺ γέρων γέγονα. γνώρισόν μοι τὸ πέρας, πότε ἀποθνῄσκω\". \"ἰδοὺ παλαιςτὰς ἔθου τὰς ἡμέρας μου\". ἐπεὶ ὁμώνυμόν ἐστιν τὸ ὄνομα τὸ \"παλαιστής\"–σημαίνει δὲ καὶ τὸν α᾿̣θλοῦντα ἐν πάλῃ, δηλοῖ δὲ καὶ μέτρον τι–, ἀμφοτέρως αὐτὸ ἐκλαβεῖν ἔστιν. λέγει ὅτι· \"τὰς ἡμέρας μου ἐν πάλῃ κ̣αι`̣ ἀγω̣νίζεσθαι ἔθου\"· ἀεὶ γὰρ ἔχομεν τοὺς πολεμοῦντας. καὶ ὁτὲ μὲν πειρασμὸς ἀνθρώπινος λαμβάνει καὶ τὰ ἀνθρώπινα πάθη πολεμεῖ καὶ παλαίει, ποτὲ πονηραὶ δυνάμεις· \"οὐκ ἔστιν\" γὰρ \"ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα\"–ἡμῖν, ἄλλοις δὲ ναί–, \"ἀλλὰ πρὸς ἀρχάς, πρὸς τὰς ἐξουσίας\". ἵνα ᾖ τοῦτο, \"ἀγῶνας ἔθου τὰς ἡμέρας μου\". δύναται δὲ καὶ ἐπὶ μέτρου λεχθῆναι·","english":"They lie in no word or number. That I may know what I lack. If I learn the number of my days and my end, until when it comes, I know in what respects I fall short, what things are those I have not yet learned. Those, then, who create a longing for knowledge, more roughly at the same time as they begin, state to themselves the insights they have grasped, so that they may both know how much they fall short and receive a longing to set things right and recover them. Behold, you have made my days handbreadths. The former reading, the more popular one, is this: \"you have made my days old.\" I am not young or newly made, not now beginning to live, but \"you have made my days old.\" And this too must be said: what comes always makes old what has gone before. Thus, at any rate, laws grow old. This, then, is what he says: the old days that I had, when I lived according to the old man, have grown old, have departed; I have put on the new. The ready speaker, however, will say: \"Behold, I have become old. Make known to me my end, when I die.\" \"Behold, you have made my days handbreadths.\" Since the word \"palaisēs\" is homonymous—it signifies both the one who contends in wrestling and also denotes a measure—it is possible to take it in both ways. He says: \"you have made my days to be in wrestling and contending\"; for we always have those who war against us. And sometimes a human trial takes hold and wars and wrestles with human passions, sometimes evil powers; for \"our wrestling is not against blood and flesh\"—for us, but for others, yes—\"but against principalities, against the powers.\" So that this may be: \"you have made my days contests.\" But it can also be said with respect to a measure.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":471,"ref":"p471","source":"ὡς πρὸς τὸν αἰῶνα τοῦ αἰῶνος αἱ ἡμέραι ἃς ζῶ, παλαιστοῦ λόγον ἐπέχουσιν. καὶ ὥσπερ πάντα τὰ ἔθνη λέγει πολλὰ ὄντα \"σταγόνα ἀπὸ κάδου\"–ὡς πρὸς τὸν κάδον τῶν λογικῶν σταγὼν ὅλα τὰ ἔθνη εἰσίν–καὶ \"ῥοπὴν ζυγοῦ\"–μέχρι τοῦ ῥέψαι καταταλαντεύει τὸ βάρος, οὐχ ὥστε κάτω καθελκύσαι τὴν πλάστινγα–, ὡς πρὸς τὸ μέγεθος τῶν παλαἰώνων καὶ τὴν μακρότητα τῶν ἡμερῶν, ἣν ὑφίσταται ὁ δυνάμενος εὖ διάγειν· \"ὁ φιλῶν\", λέγει, \"τὸν πατέρα καὶ τὴν μητέρα μακροχρόνιος ἔσται\". καὶ οὐκ ἤδη κατὰ τὸ ῥητὸν τοῦτο εὑρίσκεται. καὶ ἡ ὑπόστασίς μου ὡσεὶ οὐδὲν ἐναντίον σου. τὸ τῆς ὑποστάσεως ὄνομα πολλὰ σημαίνει. ἐπὶ τοῦ παρόντος δὲ δύο σημαινομένων χρεία. λέγεταί ποτε ἡ οὐσία ὑπόστασις· ὡς ὅταν λέγηται ὁ υἱὸς\n\n\"χαρακτὴρ τῆς θεοῦ ὑποστάσεως\", τῆς θεοῦ οὐσίας καὶ ὑπάρξεως. λέγεται δὲ ὑπόστασις καὶ ἡ τελεία ὑπομονὴ καθ' ἣν ὑφίσταταί τις τὰ ἐπίπονα. λέγει οὖν ἀμφοτέρως· \"ἡ οὐσία τῆς ψυχῆς μου ἐναντίον σου ὡς οὐδέν ἐστιν\", ὡς πρὸς σὲ μεγάλην τινὰ οὐσίαν. καὶ ὀφείλουσα εἶναι τελεία κατὰ σὲ τὸν πατέρα, ἠλάττωσα αὐτήν. καὶ ὅτι τοῦτο οὕτως ἔχει, λέγει περί τινων· \"υἱοὶ Σιὼν οἱ τίμιοι οἱ ἐπηρμένοι χρυσίῳ καὶ ἀργυρίῳ πῶς ἐγενήθησαν εἰς ἀγγεῖα ὀστράκινα\"; ἰδοὺ ἠλαττώθη αὐτῶν ἡ οὐσία. νοητῶς δε̣ι῀̣ τ̣ου῀̣τ̣ο λ̣αβεῖν· ὀστράκινα σκεύη γεγένηνται. λοιδορούμενον τὸ χρυσίον ἐλαττοῦται καὶ τῆς τιμῆς ἑαυτοῦ πολὺ ἀπολείπεται. ὁ μὴ συ̣νιεὶς τὴν προσοῦσαν αὐτῷ τιμὴν θεόθεν, \"συνπαραβάλλεται τοῖς κτήνεσιν τοῖς ἀνοήτοις\", καὶ ἡ ὑπόστασις αὐτοῦ δι' εὐτέλε̣ι̣αν οὐδὲν ἐνομίσθη. ἐπειδὴ δὲ καὶ τὴν ὑπομονὴν σημαίνει, λέγει ὅτι·","english":"As compared with the age of the age, the days I live hold the account of a wrestler. And just as he says all the nations, though they are many, are \"a drop from a bucket\"—as compared with the bucket of rational beings, all the nations are a drop—and \"the turning of a scale\"—it tips the balance only as far as to incline the weight, not so as to pull the pan down—, so as compared with the magnitude of the ages and the length of days which the one able to live well endures: \"He who loves,\" he says, \"father and mother will be long-lived.\" And this is not already found according to the literal sense. And my substance is as nothing before you. The name of substance signifies many things. At present, however, there is need of two meanings. Sometimes substance is called substance, as when the Son is called\n\n\"the express image of God's substance,\" of God's essence and existence. But substance is also said to be the perfect endurance by which one endures hardships. He speaks, then, in both senses: \"The substance of my soul is as nothing before you,\" as compared with you, who are some great substance. And though it ought to be perfect as you, the Father, are, I have diminished it. And that this is so, he says concerning certain ones: \"The sons of Zion, the precious ones, who were lifted up with gold and silver, how have they become earthen vessels?\" Behold, their substance has been diminished. This must be taken intelligibly: they have become earthen vessels. The gold, being insulted, is diminished and falls far short of its own honor. He who does not understand the honor that is present with him from God \"is compared with the senseless beasts,\" and his substance, through cheapness, was reckoned as nothing. But since it also signifies endurance, he says that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":472,"ref":"p472","source":"εἰ καὶ ὑπέμεινα ποθῶν ἰδεῖν τὸ πέρας μου καὶ παρακαλῶ ἵνα γνωρίσῃς μοι τοῦτο, ἀλλ' οὐ῀̣ν γε ἡ ὑπομονή μου αὕτη ἡ οὕτως ὡς πρὸς σὲ βραχεῖά τίς ἐστιν. πλὴν τὰ σύνπαντα ματαιότης, πᾶς ἄνθρωπος ζῶν. διχῶς τοῦτο γνῶναι δεῖ· τὰ μὲν πάντα τὰ διὰ τὸν ἄνθρωπον ματαιότης ἐστίν, ὡς ἀρτίως ἑρμήνευσεν ὁ ἐκκλησιαστής. πρὸς τὰ ὑπεραναβεβηκότα καὶ τέλεια̣ καὶ τὰ ἀληθῶς αἰώνια ἡ ὑπόστασις ματαία ἐστίν, πλὴν \"πᾶς ἄνθρωπος ζῶν\". οὕτω οὖν δυνατὸν εἰπεῖν· καὶ ἂν π̣άντα ματαιότης ἐστὶν τὰ ἄλλα παρὰ τὸν ἄνθρωπον, οἷον τὰ θνητὰ ζῷα, τὰ πρόσκαιρα, καὶ ἂν ἄψυχα ὦσιν, ἀλλ' ὁ ἄνθρωπος μόνος ζῶν ἐστιν, ζῶν κατὰ τὴν ζωὴν ἐκείνην ἣν ζῶσιν κατὰ τὸν Ἀβραάμ· \"οὐκ ἔστιν\" γὰρ \"ὁ θεὸς νεκρῶν, ἀλλὰ ζώντων\". καὶ ὁ ἄνθρωπος ὁ ζῶν κατὰ τὴν ἀνθρωπίνην καὶ αὐτὸς μάταιός ἐστιν. διαστατέον οὖν οὕτως· τάδε πάντα ματαιότης ἐστίν̣· κἂν γὰρ θνητὰ ὦσιν, τεθνηκότα οὐκέτι εἰσίν. ὁ δὲ ἄνθρωπος ζῶν ἐστιν. κἂν ἀποθάνῃ δέ, ἔτι ζῇ. ἢ οὕτως· ζῶν ἄνθρωπος ο῾̣ μὴ ἔξω γινόμενος τῆς ἀνθρωπίνης ζωῆς καὶ αὐτὸς ματαιότης ἐστίν, ἵν' ᾖν οὖν οὕτως· \"πλὴν τὰ σύνπαντα ματαιότης καὶ πᾶς ἄνθρωπος ζῶν\". ἢ οὕτως· \"πλὴν τὰ σύνπαντα ματαιότης, ὁ δὲ ἄνθρωπος ζῶν ἐστιν\". ἐπερ· ἡ οὐσία; –κἂν ζῇ ὁ ἄνθρωπος ἑτέρως ἢ ὡς ἂν ζήσαιεν θνητός, ὡς πρὸς τὴν ὑπεροχὴν καὶ τὸ μέγεθος τῆς θείας ζωῆς καὶ αὐτοῦ τοῦ θεοῦ, τῆς πηγῆς τῆς ζωῆς, οὐθέν ἐστιν. τὰ μικρὰ καὶ τὰ οὐθὲν μικρότερα λεγόμενα τ̣ῶν πρός τί ἐστιν. οὐκ ἔχει δὲ περιωρισμένον ποσὸν τὸ μικρόν· ἀναφορᾷ γὰρ τῇς πρὸς τὸ μεῖζον λέγεται. λέγομεν οὖν μεῖζον ἐνίοτε τὸ παλαιστιαῖον τοῦ δακτυλιαίου.","english":"Even if I have endured longing to see my end and I beseech you to make this known to me, nevertheless this endurance of mine, being as it is in relation to you, is something brief. Except that all things are vanity, every living man. This must be understood in two ways: all things that exist for the sake of man are vanity, as the Ecclesiast has just interpreted. Compared with the things that are far superior and perfect and truly eternal, the substance is vain, except \"every living man.\" So then it is possible to say: even if all other things besides man are vanity—for example, mortal animals, things of brief duration, and even if they be soulless—yet man alone is living, living according to that life which they live according to Abraham; for \"he is not the God of the dead, but of the living.\" And the man who lives according to the human life is himself also vain. So it must be distinguished thus: all these things are vanity; for even if they be mortal, once dead they no longer exist. But man is living. And even if he die, he still lives. Or thus: a living man, one who does not go outside human life, is himself also vanity, so that it might be thus: \"Except that all things are vanity and every living man.\" Or thus: \"Except that all things are vanity, but man is living.\" Since—what of the substance?—even if man lives otherwise than as mortals would live, compared with the pre-eminence and greatness of the divine life and of God himself, the fountain of life, he is nothing. Small things and things said to be smaller than nothing are among things relative to something. But the small does not have a defined quantity; for it is said by reference to the greater. So we say that sometimes the palm-sized is greater than the finger-sized.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":473,"ref":"p473","source":"ἀμέλει γοῦν ἔχεις ἐν κατηγορίαις μικρὸν ὄρος καὶ μεγάλην κέγχρον. μέντοιγε ἐν εἰκόνι διαπορεύεται ἄνθρωπος. εἶπον ὅτι περὶ τῶν ἄλλων παρὰ τὸν ἄνθρωπον λέγει, ὅτι \"πάντα ματαιότης ἐστίν\". μόνος ο῾̣ ἄνθρωπος ζῶν ἐστιν. ἔχει δὲ πλέον τι τῶν ἄλλων. ἀθάνατον ψυχὴν ἔχει. ὅμως εἰ καὶ ζῶν ἐστιν, ἀλλ' οὐκ ἀεὶ ταύτην τὴν κ̣ίνησιν ἔχει· \"μέντοιγε\", γάρ, φησίν, \"ἐν εἰκόνι διαπορεύεται ἄνθρωπος\". οὐκ εἶπεν εἰ ἐπαινετῇ ἢ ψεκτῇ· ἀλλ' οἵως ἐάν τις διαπορεύηται, οἵως ἐὰν ἐνεργῇ, ἐν εἰκόνι τινί ἐστιν. καὶ γενικώτερον λαμβάνοντι λεκτέον, ὅτι ἢ τῇ τοῦ ἐπουρανίου ἢ τῇ τοῦ χοικοῦ. παρίσταται δὲ ἐκ τῆς τοιαύτης λέξεως ὅτι αὐτεξούσιός ἐστιν ὁ ἄνθρωπος· εἰ γὰρ ἐκ κατασκευῆς ἦν ἀγαθός, ἐν τῇ τοῦ ἐπουρανίου ἀεὶ ἐπορεύετο, εἰ κατ' οὐσίαν ἦν κακός, ἐν τῇ τοῦ χοικοῦ. δυνατὸν δὲ ταύτας τὰς γενικὰς εἰκόνας εἰς εἴδη διαιρῆσαι. καὶ λέγω ὅτι ὁ μὲν ἐν εἰκόνι ἀλώπεκος, ἄλλος ἐν εἰκόνι λέοντος, καὶ ἵππος θηλυμανής τις γινόμενος ἄλλην φέρων εἰκόνα, καὶ ἕτερος ἐν εἰκόνι περιστερᾶς, πλὴν \"ἐν εἰκόνι διαπορεύεται πᾶς ἄνθρωπος\". μέντοιγε ἐν εἰκόνι διαπορεύεται ἄνθρωπος, πλὴν μάτην ταράσσονται. ἀλλ' οἱ φαῦλοι μάτην ταράσσονται. \"πλὴν μάτην ταράσσονται\". καὶ λέγει λοιπὸν τὴν ταραχὴν τὴν ματαίαν, ὅτι ἡ περὶ τὰ ἀνθρώπινα σπουδὴ αὕτη ἐστίν. \"θησαυρίζει\" γοῦν \"καὶ οὐ γιγνώσκει τίνι συνάγει αὐτά\". θησαυρίζει καὶ οὐ γιγνώσκει τίνι συνάγει αὐτά. ἐν τῷ ἐκκλησιαστῇ φανερῶς ἐλέχθη ὅτι· \"οὐκ οἶδεν εἰ σοφὸς ἔσται\" ὁ","english":"At any rate, then, you have in the accusations a little mountain and a great millet-seed. Nevertheless, in an image man passes through. I said that he speaks about the other things besides man, that \"all things are vanity.\" Man alone is living. But he has something more than the others: he has an immortal soul. Yet even if he is living, he does not always have this motion; for \"nevertheless,\" he says, \"in an image man passes through.\" He did not say whether in a praiseworthy or a blameworthy one; but however one passes through, however one acts, he is in some image. And taking it more generally, one must say that it is either in the image of the heavenly or in that of the earthly. And it is established from such a phrase that man is possessed of free will; for if he were good by constitution, he would always walk in that of the heavenly; if he were evil by essence, in that of the earthly. And it is possible to divide these general images into species. And I say that one is in the image of a fox, another in the image of a lion, and a certain horse mad after females, bearing another image, and another in the image of a dove, except that \"in an image every man passes through.\" Nevertheless, in an image man passes through, except that they are troubled in vain. But the worthless are troubled in vain. \"Except that they are troubled in vain.\" And he now states the vain trouble, that this is the zeal for human affairs. \"He treasures up,\" then, \"and does not know for whom he gathers them.\" He treasures up and does not know for whom he gathers them. In Ecclesiastes it was plainly said that \"he does not know whether he will be wise,\" the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":474,"ref":"p474","source":"διάδοχος τῶν ὑπαρχόντων αὐτοῦ \"ἢ ἄφρων\". καὶ πολλάκις ἃ ἐθησαύρισέν τις, καταλιμπάνει. ἐνίοτε δὲ καὶ ἐνιαυτοῦ περιόντος εἰς ἄλλους ἐκεῖνα μεταπίπτει. διὸ οὐ δεῖ σπουδάζειν περὶ τὸ οὕτω θησαυρίζειν· \"οὐκ ὠφελήσουσιν\" γὰρ \"θησαυροὶ ἀνόμους, δικαιοσύνη δὲ ῥύεται ἐκ θανάτου\". δικαιοσύνην ἄρα τὴν ῥυομένην ἐκ θανάτου καὶ παντὸς ἄλλου κακοῦ θησαυριστέον. θησαυρίζεται δὲ ἐν οὐρανῷ ὁ πλοῦτος οὗτος. \"μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ἀλλὰ θησαυρίζετε θησαυροὺς ἐν οὐρανῷ\"· ἐπεὶ γὰρ ὅπου ὁ θησαυρός, ἐκεῖ καὶ ὁ νοῦς ἐστιν \"καρδία\" ὀνομαζόμενος, ἐν οὐρανῷ θησαυριστέον, ἵν' ἐκεῖ τὸν νοῦν ἔχωμεν, καὶ παραιτητέον ἐν τῇ γῇ θησαυρίζειν, ἵνα μὴ ἐκεῖ τὴν διάνοιαν σχῶμεν. λέγεται περί τινων· \"οἱ θησαυρίζοντες ἀδικίαν καὶ ταλαιπωρίαν ἐν ταῖς χώραις αὐτῶν\". ὁ ἐν εἰκόνι οὖν διαπορευόμενος ἄνθρωπος θησαυρίζων οὐκ οἶδεν τίνι συνάγει αὐτά· ἄδηλον γάρ ἐστιν αὐτῷ ὅ, τι μετελεύσεται. διὸ ὁ σπουδαῖος ἀκούει θησαυρίζειν ἐν οὐρανοῖς. ἔχει ἀποκείμενον τὸν πλοῦτον ἐν ἔργοις ἀγαθοῖς. τοῦτό τοι καὶ Παῦλος ἐπιστέλλει Τιμοθέῳ· \"τοῖς πλουσίοις τοῦ αἰῶνος τούτου παράγγελλε μὴ ὑψηλὰ φρονεῖν ἐπὶ πλούτῳ, ἀλλὰ ἐπὶ τῷ θεῷ τῷ παρέχοντι πάντα\". λεκτέον καὶ περὶ ψεκτοῦ πλούτου, οἷον τῆς αἱρεθικῆς γνώμης τῶν δογμάτων τῶν ἀθέων. καὶ ὁ ταῦτα θησαυρίζων οὐκ οἶδεν τίνι συνάγει αὐτά. ἄλλῳ δὲ αὐτὸν καταλιμπάνει· μέχρι γὰρ τῆς παρούσης ζωῆς ἔχει τὴν ἐπαγγελίαν \"ἡ ψευδώνυμος γνῶσις\"· ἐπιλαμψάσης γὰρ τῆς ἀληθείας λύεται καὶ ἀφανίζεται. ἐπερ· \"μέντοιγε ἐν εἰκόνι\";","english":"His successor in what he possesses is \"or a fool.\" And often what someone has stored up, he leaves behind. Sometimes, when a year has passed, those things fall to others. Therefore one must not be eager about storing up in this way; for \"treasures will not profit the lawless, but righteousness delivers from death.\" So righteousness, which delivers from death and every other evil, must be stored up. And this wealth is stored up in heaven: \"Do not store up for yourselves treasures on earth, but store up treasures in heaven.\" For since where the treasure is, there also is the mind, which is called the \"heart,\" we must store up in heaven, so that we may have our mind there, and we must refuse to store up on earth, so that we may not have our thought there. It is said of certain people: \"those who store up injustice and misery in their lands.\" The man, then, who passes through in an image, when he stores up, does not know for whom he gathers them; for it is unclear to him what will follow. Therefore the earnest man hears that he should store up in the heavens. He has his wealth laid up in good works. Indeed Paul also writes this to Timothy: \"Command the rich of this age not to be haughty about wealth, but about God, who provides all things.\" One must also speak about reprehensible wealth, such as the heretical opinion of godless doctrines. And the one who stores these up does not know for whom he gathers them. But he leaves them to another; for until the present life, \"falsely named knowledge\" has its promise; for when the truth shines forth, it is dissolved and disappears. Yet \"in an image\"?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":475,"ref":"p475","source":"–εἰ καὶ πᾶς ἄνθρωπος ζῶν ἐστιν, ἀλλ' οὐκ ἀπαραβάτως ἐν τῷ ζῆν τῷ ἐπαινετῷ ἐστιν· εἰ γὰρ ἔμενεν ἐν τῇ ἀληθινῇ εἰκόνι τῇ πρώτῃ καθ' ἣν ἐδημιουργήθη, οὐκ ἐταράττετο, οὐ μάτην ἐθησαύριζεν. μέντοιγε, εἰ καὶ γέγονεν ζῶν, ἐν εἰκόνι διαπορεύεται· οὐ πάντως δὲ τῇ πρώτῃ, ἀλλὰ ἁπαξαπλῶς ἐν εἰκόνι· οὐδέποτε γὰρ τὸ λογικὸν ζῷον δύναται ἔξω τοῦ κατὰ λόγον ἐνεργεῖν γενέσθαι. ἐνεργῶν δὲ πάντως ἢ ἐπαινετῶς ἢ ψεκτῶς ἐνεργεῖ, καὶ τάδε τινὰ φρονῶν καὶ πράττων καὶ τάδε τινά. ἐπερ· \"πλὴν μάτην ταράσσονται\"; –πολλάκις ἤδη ἐλέχθη ἡμῖν ὅτι αἱ μεταβολα̣ὶ οὕτως γινόμεναι ἔχουσίν τινα διαφοράν. τότε ὅταν μὴ ταύτην τὴν εἰκόνα φυλάττωσιν καθ' ἣν γεγόνασιν, πλῆθός εἰσιν οἱ μάτην ταραττόμενοι. ὅτε δὲ τὴν ζωὴν τοῦ ἀνθρώπου σημαίνει, ὅτι \"πᾶς ἄνθρωπος ζῶν\", καὶ \"μέντοιγε ἐν εἰκόνι διαπορεύεται ἄνθρωπος\"–οὐ τῇ αὐτῇ, ἀλλ' ἐπειδὴ διάφοροί εἰσιν αἱ εἰκόνες, καὶ μάλιστα δὲ ψεκταὶ καὶ ὑποβεβηκυῖαι, πολλοί εἰσιν οἱ ταραττόμενοι. καὶ νῦν τίς ἡ ὑπομονή μου; οὐχὶ κύριος; περὶ τῶν ἄλλων ἐλέχθη τὰ εἰρημένα. ἐγὼ δὲ περὶ ἐμαυτοῦ λέγω· \"τίς ἡ ὑπομονή μου; οὐχὶ κύριος\"; μὴ ἄλλον ὑπομένω. καὶ ὥσπερ \"γίνεται σοφία καὶ δικαιοσύνη καὶ ἁγιασμὸς\" τοῖς μετέχουσιν, οὕτω καὶ ὑπομονὴ γίνεται τῷ ὑπομένοντι αὐτὸς ὁ κύριος. καὶ ἡ ὑπόστασίς μου παρὰ σοῦ ἐστιν. περὶ τοῦ κυρίου λέγει ὅτι ὑπομονὴ αὐτοῦ ἐστιν. πρὸς αὐτὸν δὲ τὸν κύριον τὸν ὄντα αὐτοῦ ὑπομονὴν λέγει· \"καὶ ἡ ὑπόστασίς μου παρὰ σοῦ ἐστιν\". δύναται ὑπόσ̣τασιν ἐνταῦθα λέγειν τὴν ἰσχὺν καθ' ἣν ὑποστῆναί τις δύναται, ὅτι σοῦ συνεργοῦντος καὶ ὄντος μου ὑπομονῆς ὑφίσταμαι π̣άντα.","english":"Even if every human being is alive, he is not invariably in the praiseworthy life; for if he had remained in the true image, the first one according to which he was created, he would not be disturbed, he would not store up in vain. Yet even if he has become alive, he walks in an image—not altogether in the first one, but simply in an image; for the rational creature can never come to be outside of acting according to reason. And when it acts, it acts altogether either praiseworthily or blameworthily, thinking and doing some things and not others. Then: \"Nevertheless they are disturbed in vain\"?—It has often already been said by us that the changes that come about in this way have a certain difference. At that time, when they do not keep this image according to which they have come to be, the many are those who are disturbed in vain. But when he signifies the life of man, that \"every human being is alive,\" and \"nevertheless a human being walks in an image\"—not the same one, but since the images are different, and especially blameworthy and inferior ones, many are those who are disturbed. And now, what is my endurance? Is it not the Lord? Concerning other things, what has been said has been said. But I speak concerning myself: \"What is my endurance? Is it not the Lord?\" Let me not endure another. And just as \"wisdom and righteousness and sanctification\" come to be for those who partake, so too endurance comes to be for the one who endures—the Lord himself. And my substance is from you. He speaks concerning the Lord, that he is his endurance. And to the Lord himself, who is his endurance, he says: \"And my substance is from you.\" He can here mean by \"substance\" the strength by which one is able to stand firm, because, with you working together and being my endurance, I stand firm in all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":476,"ref":"p476","source":"ἡ δὲ \"παρὰ σοῦ ὑπόστασις\" ἐπαινετή μοί ἐστιν. δυνατὸν δὲ ὑπόστασιν λέγειν ἀντὶ οὐσίας. καὶ ἡ ὑπόστασίς μου τῆς λογικῆς ψυχῆς, τοῦ λογικοῦ ζῴου παρὰ σοῦ ἐστιν· σὺ γὰρ δέδωκάς μοι ψυχήν, παρὰ σοῦ ἔχω τὴν ψυχὴν οὐκ ἀπὸ σπερμάτων ἀρχομένην, οὐ κατὰ ἔμφασιν συνισταμένην κατὰ τὴν Στρατιωτικὴν αἵρεσιν, ἀλλὰ \"παρὰ σοῦ ἐστιν ἡ ὑπόστασίς μου\". ἀπὸ πασῶν τῶν ἀνομιῶν μου ῥῦσαί με. οὐκ ἀπὸ τινῶν, ἀλλὰ \"ἀπὸ πασῶν\", ἵνα πάσης εἰκόνος ἔξω ψεκτῆς γένωμαι. ὄνειδος ἄφροσιν ἔδωκάς με. ἐξ ἀρχῆς εἴπομεν ὅτι μετανοῦντος καὶ προκόπτοντος πρόσωπον φέρει ὅλος ὁ ψαλμός. φαῦλον πρᾶγμά ἐστιν ὀνειδίζεσθαι ὑπὸ δικαίου, ὑπὸ δὲ ἄφρονος ἐπαινετόν. ὀνειδίζει γοῦν ἐπὶ ἀγαθοῖς ἔργοις καὶ ἐπὶ σπουδῇ ὁ ἄφρων. διὰ τοῦτο καὶ ἐν παροιμίαις ὡς διαφορᾶς\n\nοὔσης ὀνειδισμῶν λέγεται· \"μὴ κτήσῃ κακῶν ἀνδρῶν ὀνείδη\"· μὴ γὰρ εἶπεν καθόλου· \"μὴ κτήσῃ ὀνείδη\", ἀλλὰ \"κακῶν ἀνδρῶν\". μὴ ἐπὶ φαυλότητι ὀνειδίζου· εἰσὶν γὰρ ὀνειδιζόμενοι ἐπὶ καλοῖς. τοῖς γοῦν γνωρίμοις Ἰησοῦς λέγει· \"χαίρετε καὶ ἀγαλλιᾶτε ὅταν ὀνειδίζωσιν ὑμᾶς\". οὐ τοῦτον τὸν ὀνειδισμὸν παραιτητέον· ἀγαθὸς γάρ ἐστιν καὶ ξεναγεῖ εἰς τὴν βασιλείαν τῶν οὐρανῶν. τοὺς δὲ τῶν κακῶν ἀνδρῶν ὀνειδισμοὺς φευκτέον. ἐκωφώθην καὶ οὐκ ἤνοιξα τὸ στόμα μου. τίς ἐστιν ὁ ὀνειδίζων ἄφρων ἢ ἐκεῖνος ὁ ἁμαρτωλὸς ὁ συνστὰς κατεναντίον αὐτοῦ, ὅσον \"ἐκωφώθη καὶ οὐκ ἤνοιξεν τὸ στόμα αὐτοῦ\"; καὶ ἐνταῦθα πάλιν τὸ αὐτὸ σημαίνει· \"ἐκωφώθην καὶ οὐκ ἤνοιξα τὸ στόμα μου\". οὐκ ἀπεκρίθην αὐτῷ πρὸς ἃ ὀνειδίζει. ἔλεγον δὲ τοῦτο πολλάκις ὅτι ἄλλῃ δυνάμει ὁ ἀπόστολος τοῦτο διδάσκει λέγων·","english":"But \"my substance is from you\" is praiseworthy in my sight. And it is possible to call substance \"hypostasis.\" And the hypostasis of my rational soul, of the rational living being, is from you; for you have given me a soul, I have the soul from you, not beginning from seeds, not constituted according to impression according to the Stratiotic heresy, but \"my substance is from you.\" From all my lawless deeds rescue me. Not from some, but \"from all,\" so that I may be outside every blameworthy image. You have given me as a reproach to fools. From the beginning we said that the whole psalm bears the face of one who repents and progresses. It is a base thing to be reproached by a righteous man, but by a fool it is praiseworthy. At any rate, the fool reproaches for good works and for zeal. For this reason also in Proverbs, as though there were a difference\n\nin reproaches, it is said: \"Do not acquire the reproaches of evil men\"; for he did not say universally, \"Do not acquire reproaches,\" but \"of evil men.\" Do not reproach for baseness; for there are those who are reproached for noble things. At any rate, Jesus says to his acquaintances: \"Rejoice and exult when they reproach you.\" This reproach is not to be declined; for it is good and conducts as a stranger into the kingdom of heaven. But the reproaches of evil men are to be shunned. I was deaf and did not open my mouth. Who is the fool who reproaches, or that sinner who stood up against him, inasmuch as \"he was deaf and did not open his mouth\"? And here again it signifies the same thing: \"I was deaf and did not open my mouth.\" I did not answer him regarding the things he reproaches. And I said this often, that the apostle teaches this by another power, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":477,"ref":"p477","source":"\"αἱρεθικὸν ἄνθρωπον ἀπὸ μιᾶς νουθεσίας παραιτοῦ\". μὴ ἄνοιγε αὐτῷ ὅλως τὸ στόμα. ὅπως δὲ ἂν ἀπολογητικὸν ἔχῃς καὶ σοὶ λόγον περὶ σεαυτοῦ εἰπεῖν ὅτι· \"τὸ παρ' ἐμαυτοῦ πεποίηκα\", νουθέτησον αὐτόν. ἐὰν τῆς νουθεσίας μὴ ἀνάςχηται ἢ \"καὶ δευτέρας\"–ἔνια γὰρ τῶν ἀντιγράφων ἔχει \"καὶ δευτέρας\"–, ἀνάτραπε αὐτὸν \"εἰδὼς ὅτι ἁμαρτάνει\". τὸν \"αὐτοκατάκριτον\" οὐ δεῖ νουθετεῖν. 10–11 ὅτι σὺ εἶ ὁ ποιήσας με, ἀπόστησον ἀπ' ἐμοῦ τὰς μάστιγάς σου. μὴ μάστιζέ με· ποίημα γὰρ σοῦ εἰμι. \"μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται\" ἔχοντα δηλονότι δι' ἃ μαστίζεται. ταῦτα οὖν ἄφες μοι· ἄφεσιν μοι δώρησαι· οὕτω γὰρ οὐκέτι μαστιχθήσομαι. νῦν δ̣ε`̣ ἐ´̣τι υ῾̣πε̣υ´̣θυνος μάστιξίν εἰμι. ἀμέλει γοῦν ὁ τὸν ὕψιστον θέμενος καταφυγὴν ἑαυτοῦ οὐκ ἔχει προσεγγίζοντα κακὰ οὐδὲ μάστιγαν ἐγγίζουσαν τοῦ σκηνώματος αὐτοῦ. ποίησόν με οὖν τοιοῦτον ὥστε μηκέτι ὑπεύθυνον εἶναι μάστιξιν, τὸ κ̣ολαστέον μου ἀπόστησον. ἐπεὶ τοίνυν λέγω ὅτι· \"ἀπὸ πασῶν τῶν ἀνομιῶν μου ῥῦσαί με\", ὅταν ῥύσῃ με, ου᾿̣κέτι κολαστέος εἰμί. τρόπον οὖν τινα ἐμάστιζεν αὐτὸν καὶ διὰ τοῦ ἄφρονος, καὶ λέγει τοὺς ὀνειδισμοὺς τοῦ ἄφρονος μάστιγας εἶναι. εἰ μὴ ὁ θεὸς παραδῷ, οὐκ ἰσχύει οὐδὲ ἐναντιούμενος τῷ μήπω παραδοθέντι. ἀπὸ τῆς ἰσχύος τῆς χειρός σου ἐγὼ ἐξέλιπον. ἐπίκειταί μοι ἡ ἰσχὺς τῆς χειρός σου ἡ παιδευτική, ἡ πλήττουσα, ἡ πόνοις ὑποβάλλουσα. ἐπεὶ οὖν ἰσχυρὰ γέγονεν ἐπ' ἐμοί, ἐξέλιπον. ἀπέβαλον τὴν προτέραν μου ζωήν, ἀπέλιπον τὴν προτέραν κατάστασιν·","english":"Reject a heretical man after one admonition.\" Do not open your mouth to him at all. But so that you may have a defense and be able to say a word about yourself, namely: \"I have done what was in my power,\" admonish him. If he does not accept the admonition, or \"also a second\"—for some of the copies have \"and a second\"—overturn him, \"knowing that he sins.\" The \"self-condemned\" man one ought not to admonish. 10–11 \"Because you are the one who made me, remove your scourges from me.\" Do not scourge me; for I am your work. \"But he scourges every son whom he receives,\" clearly one who has [sins] for which he is scourged. These things, then, forgive me; grant me forgiveness; for thus I shall no longer be scourged. But now I am still liable to scourges. At any rate, he who has made the Most High his refuge has no evils drawing near, nor a scourge approaching his tent. Make me, then, such a one that I am no longer liable to scourges; remove what in me is to be punished. Since, therefore, I say: \"From all my lawless deeds deliver me,\" when you deliver me, I am no longer to be punished. In a certain way, then, he was scourging him even through the fool, and he says that the reproaches of the fool are scourges. Unless God hands [him] over, not even the adversary has power over one who has not yet been handed over. From the strength of your hand I have fainted away. The strength of your hand lies upon me—the disciplinary, the striking, the one that subjects to toils. Since, therefore, it has become strong against me, I have fainted away. I have cast off my former life, I have left behind my former state.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":478,"ref":"p478","source":"οὐ γὰρ ἐξέλιπον ὥστε μηκέτι εἶναι, ὥστε ἀσθενὴς γενέσθαι, ἀλλ' ὥστε ἐκλιπεῖν τὴν κατάστασιν τὴν κολαστέον με παρασκευάζουσαν. \"ἐγὼ ἐξέλιπον\". ἐγὼ ὁ ταῦτα λέγων, ὁ ἐξομολογούμενος, ὁ λέγων· \"ὄνειδος ἄφροσιν ἔδωκάς με\", ἐξέλιπον ἔξω γενόμενος τῆς προτέρας μου καταστάσεως. ἔστιν ἐπαινετῶς ἐκλιπεῖν, ἔστιν δὲ καὶ ψεκτῶς. \"ἦλθεν δὲ Ἠσαῦ ἐκ τοῦ πεδίου ἐκλείπων\", ὅτε ἠθέλη̣σ̣εν ἕψημα φαγεῖν. τὸ ὧδε \"ἐκλείπων\" ἀντὶ τοῦ \"ἀσθενήσας\" καὶ \"ὀρεγόμενος τροφῆς\". λέγεται πολλάκις καὶ ἐπαινετῶς. \"ἐξέλιπον καὶ ἀπήλθοσαν\" ἢ \"ἐξέκλιναν\" –καὶ οὕτω γὰρ φέρεται–. ἡ ἔκλειψις αὕτη ψεκτή ἐστιν. \"ἐξέλιπεν ἡ πίστις ἐκ τοῦ στόματος αὐτῶν\". καὶ αὕτη ψεκτή ἐστιν. ἐὰν δὲ ἐκλείψῃ τις ἀπιστίαν καὶ κακίαν, οὔκ ἐστιν ψεκτὴ ἡ ἔκλειψις αὕτη. λέγεται γοῦν· \"ἐπιποθεῖ καὶ ἐκλείπει ἡ ψυχή μου εἰς τὰς αὐλὰς τοῦ θεοῦ μου\". ὅταν πόθον λάβῃ τῶν αὐλῶν τοῦ κυρίου τῶν \"ἐν τῇ οἰκίᾳ τοῦ πατρός\", ἐκλείπει καθὸ ψυχή ἐστιν, ἀποβάλλει τὸ ψυχικὸν εἶναι, πνευματικὸς γίνεται. ἐν ἐλεγμοῖς ὑπὲρ ἀνομίας ἐπαίδευσας ἄνθρωπον. οὐκ ἐλέγχεις εἰ μὴ ἀνομήσω. ὑπὲρ ἀνομίας ἐλέγχων παιδεύεις ἄνθρωπον. ποιεῖς αὐτὸν γνῶναι ὅτι ἄνθρωπός ἐστιν, ὅτι λογικός ἐστιν, ὅτι κατ' εἰκόνα τοῦ θεοῦ ἐστιν. καὶ οὕτω παιδεύεται ἐλεγχθείς. μακάριόν γέ ἐστιν μὴ ὀργῇ παιδευθῆναι, ἀλλ' ἐν ἐλεγμοῖς· ἐλέγαμεν γάρ· \"τὰ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται\". ὁ ἔλεγχος δὲ οὗτος ἀπόδειξίς ἐστιν καὶ φανέρωσις. οὐ πάνυ τι ἐν τῇ γραφῇ κεῖται ἐπαινετῶς ὁ ἔλεγχος ἢ σπανίως, ἰδοὺ ὡς τό· \"τὰ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται\". οἱ ἐκτὸς δὲ τὴν ἀπόδειξιν ἔλεγχον","english":"For I did not cease so as no longer to exist, so as to become weak, but so as to cease from the condition that prepares me to be punished. \"I ceased.\" I, the one who says these things, the one who confesses, the one who says: \"You have given me as a reproach to fools,\" I ceased, having come to be outside my former condition. There is a ceasing that is praiseworthy, and there is also a ceasing that is blameworthy. \"And Esau came from the field, ceasing,\" when he wanted to eat stew. Here \"ceasing\" is used in place of \"becoming weak\" and \"desiring food.\" It is often said also in a praiseworthy sense. \"They ceased and departed,\" or \"they turned aside\"—for so it is transmitted—. This ceasing is blameworthy. \"Faith ceased from their mouth.\" And this is blameworthy. But if someone ceases from unbelief and wickedness, this ceasing is not blameworthy. At any rate it is said: \"My soul longs and ceases for the courts of my God.\" When it has conceived a longing for the courts of the Lord, those \"in the house of the Father,\" it ceases insofar as it is a soul, it casts off being soulish, it becomes spiritual. In reproofs for lawlessness you disciplined man. You do not reprove unless I have transgressed the law. Reproving for lawlessness, you discipline man. You make him know that he is a man, that he is rational, that he is according to the image of God. And so he is disciplined when reproved. Indeed it is blessed not to be disciplined by wrath, but in reproofs; for we said: \"All things that are reproved by the light are made manifest.\" And this reproof is a demonstration and a making manifest. Reproof is not at all, or rarely, set down in Scripture in a praiseworthy sense—behold, as in the passage: \"All things that are reproved by the light are made manifest.\" But those outside take demonstration to be reproof","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":479,"ref":"p479","source":"λέγουσιν· \"ἐλέγχει τὴν ἐναντιότητα\". ἀμέλει λέγουσιν ὅτι ἔλεγχός ἐστιν συλλογισμὸς ἀντιφάσεως. φέρε εἰπεῖν, τιθέσθω τις ὅτι· \"τὸ πράττειν φαῦλόν ἐστιν\" λέγομεν̣ ὁ´̣τι· \"ο῾̣ σ̣ώφρων πράττει. πᾶν δὲ ὃ πράττει ὁ σώφρων, ἀγαθόν ἐστιν\". καὶ γέγονεν ἔλεγχος ἀντιφάσεως. πάλιν λεγέτω τι̣ς̣ ὅτι· \"τὸ ἀδικεῖν ἐπωφελές ἐστιν\"· εἰσὶν γὰρ δόξαν τοιαύτην ἔχοντες, ὅτι ὠφελητική ἐστιν ἡ ἀδικία, μᾶλλον ἡ δικαιοσύνη βλαπτική ἐστιν. \"ὁ δὲ δίκαιος\", φησίν, \"οὐκ αὐξάνει πλοῦτον, ὁ δὲ ἄδικος πληθύνει χρήματα\". ποιοῦμεν οὖν ἔλεγχον ἀντιφάσεως τοιοῦτον ὅτι· \"ἡ ἀδικία ἀπαγορευτέα ἐστίν. πᾶν τὸ ἀπαγορευτέον βλαβερόν. ἡ ἄρα ἀδικία βλαβερά. τὸ βλαβερὸν οὐκ ἐπωφελές. ἡ ἄρα ἀδικία οὐκ ἐπωφελής\". γέγονεν ἀντιφάσεως συλλογισμός, καὶ οὗτος ὁ συλλογισμὸς ὁ τῆς ἀντιφάσεως καλεῖται ἔλεγχος. οὐχ ὡς νῦν γὰρ διαλέγονται, οἱ διαλεγόμενοι οἱ πρότερον ἐποίουν τοῦτο. διὸ σοφισταὶ μᾶλλόν εἰσιν ἢ διαλεκτικοί. σκοπὸν ἔχουσιν νεικῆσαι καὶ τίθενται ἐριστικὰς προτάσεις, ἃς κ̣ρατοῦσιν καὶ ἐνμένουσιν ἐν αὐταῖς. ὁ δὲ ἀληθῶς διαλεκτικὸς ἐπεὶ εἰς ἑκάτερα ἐπιχειρεῖ–ἐστὶν δὲ τ̣ὸ ἕτερον ἀληθές, τὸ δὲ ἕτερον ψευδές–, ἐκ τῆς εἰς ἄλληλα ἐπιχειρήσεως οἶδεν, ποῖον τὸ ἀληθὲς καὶ ποῖον τ̣ὸ ψ̣ευδε´̣ς̣. καὶ αὐτὸ δὲ τὸ ἀληθὲς φαίνεται ἐκ τοῦ δειχθῆναι τὸ ψευδές, ὅτι τῶν ἐναντίων ἡ αὐτή ἐστιν ἐπιστήμη. καὶ ἐξέτηξας ὡς ἀράχνην τὴν ψυχὴν αὐτοῦ. ὡς ἀράχνην τὴν ψυχὴν αὐτοῦ ἐξέτηξας, τὴν ψυχὴν αὐτοῦ καθ' ἣν ψυχικός ἐστιν. περί τινος φαύλου λέγεται ἢ φαύλης· \"ἐν ἐπιθυμίαις ψυχῆς αὐτῆς ἐπνευματοφορεῖτο\".","english":"They say: \"He convicts the opposition.\" Indeed, they say that a refutation is a syllogism of contradiction. For instance, let someone posit: \"Acting is base\"; we say that \"the temperate person acts. And everything the temperate person does is good.\" And a refutation of contradiction has occurred. Again, let someone say: \"Doing injustice is advantageous\"—for there are those who hold such an opinion, that injustice is beneficial, or rather that justice is harmful. \"But the just man,\" he says, \"does not increase wealth, while the unjust man multiplies money.\" We therefore construct a refutation of contradiction as follows: \"Injustice is to be forbidden. Everything forbidden is harmful. Therefore injustice is harmful. What is harmful is not advantageous. Therefore injustice is not advantageous.\" A syllogism of contradiction has occurred, and this syllogism is called a refutation of contradiction. For people do not argue as they do now; those who argued in earlier times did this. Therefore they are sophists rather than dialecticians. They have as their aim to win, and they set down contentious premises, which they maintain and abide by. But the true dialectician, since he attempts both sides—and one is true, the other false—knows from the attempt at each against the other which is true and which is false. And the truth itself becomes apparent from the demonstration of the false, because the knowledge of contraries is the same. And you melted away his soul like a spider. Like a spider you melted away his soul, his soul insofar as he is psychical. It is said of a certain base man or base woman: \"in the desires of her soul she was puffed up.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":480,"ref":"p480","source":"ὅταν τις ἀπὸ ψυχῆς ἀναπλάσῃ, φέρε, ἑαυτῇ προφητείας ἢ ὡσανεὶ δόγματα εὐσεβείας, \"ἐν ἐπιθυμίαις ψυχῆς πνευματοφορεῖται\". οὐκ ἐν πνεύματι ἁγίῳ πνευματοφορεῖται. ἐν ἄλλῳ γοῦν βιβλίῳ τὴν διαφορὰν εἶπον ὅτι· σάρκινός ἐστιν ὁ ἄνθρωπος ἐκεῖνος ὁ κατὰ σάρκα στρατευόμενος, ὁ ταῖς ἐπιθυμίαις εἴκων τῆς σαρκός, ὁ πεπραμένος ὑπὸ τὴν σάρ̣κα, ὁ γενόμενος σάρκινος καὶ πεπραμένος ὑπὸ τὴν ἁμαρτίαν. πνευματι̣κὸς δ̣ὲ ἄνθρωπός ἐστιν ὁ ὑπεραναβὰς τὴν τοῦ ψυχικοῦ κατάστασιν, ὅταν τὰ πάντα ὑπὸ ἁγίου πνεύματος καὶ θεοφορῆται καὶ π̣οιῶν καὶ πράττῃ. ψυχικὸς δέ ἐστιν ὁ μηδὲ σάρκινος ὢν μηδὲ πνευματικός. καὶ τάχα οἱ τοῦ κόσμου σοφοὶ πάντες εἰσὶν τοιοῦτοι. νομίζουσιν αὐθέκαστοι εἶναι κατὰ τὰ τῆς ψυχῆς ἑαυτῶν κινήματα καὶ νοήματα. καὶ διὰ τοῦτο οὐ δέχονται τὰ τοῦ πνεύματος· ἐπεὶ γὰρ τὰ ἑαυτῶν προκρίνουσιν καὶ τὴν ἑαυτῶν νόησιν νομίζουσιν εἶναι μεγάλη̣ν, οὐ δέχονται τὰ τοῦ πνεύματος μωρίαν αὐτὰ ἡγούμενοι· καὶ γάρ εἰσίν τινες καὶ αἱρέσεις ὅλαι συνεστῶσαι καὶ παρ' Ἕλλησιν καὶ παρὰ Χριστιανοῖς εἰσιν αἱ λέγουσαι ὅτι αἱ ἀλληγορίαι μωρίαι εἰσίν, ἀναπλάσματά εἰσιν. καὶ τὰ περὶ τῶν νοητῶν θεωρήματα λέγουσιν ψεύδη εἶναι, ἅτε δὴ πάντα σώματα νομίζοντες καὶ αἰσθητὰ εἰ῀̣ναι. οὗτοι οὖν ψυχικοὶ ἄνθρωποί εἰσιν οὐ δεχόμενοι τὰ τοῦ πνεύματος αὐθεκάστους ἑ αυτοὺς ἡγούμενοι εἶναι καὶ δυναμ̣ένους παρ' αὐτῶν θεωρεῖν τὰ πάντα. τὴν ψυχὴν οὖν αὐτοῦ τὴν τοιαύτην, οὐ τὴν οὐσίαν, ἀλλὰ τὴν κατάστασιν καθ' ἣν ψυχή ἐστιν, ἐξέτηξας κατὰ τὴν ἀράχνην. ἡ ἀράχνη δὲ πάνυ οὕτως ἀσθενής ἐστιν ὡς λέγεσθαι· \"ἱστὸν ἀράχνης ὑφαίνουσιν.","english":"Whenever someone from his own soul fashions, say, prophecies for himself, or as it were doctrines of piety, he is \"borne by the spirit in the desires of his soul\"—he is not borne by the Holy Spirit. Indeed, in another book I stated the difference: that man is fleshly who wars according to the flesh, who yields to the desires of the flesh, who has been sold under the flesh, who has become fleshly and has been sold under sin. But the spiritual man is the one who has risen above the condition of the soulish man, when all things, both what he makes and what he does, are borne by the Holy Spirit and are borne of God. And the soulish man is the one who is neither fleshly nor spiritual. And perhaps all the wise of this world are of this sort. They think that they are self-determined according to the motions and thoughts of their own soul. And for this reason they do not receive the things of the Spirit; for since they prefer their own things and think that their own understanding is great, they do not receive the things of the Spirit, regarding them as foolishness. For indeed there are certain whole heresies, established both among the Greeks and among the Christians, which say that allegories are foolishness, that they are fabrications. And they say that the contemplations concerning intelligible things are false, inasmuch as they think that all things are bodies and perceptible. These, then, are soulish men, not receiving the things of the Spirit, regarding themselves as self-determined and able by themselves to contemplate all things. That soul of his, then—not the substance, but the condition according to which it is a soul—you have melted away like the spider. And the spider is so very weak that it is said: \"They weave the web of a spider.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":481,"ref":"p481","source":"ὁ ἱστὸς αὐτῶν οὐκ ἔσται εἰς ἱμάτιον\". τὸ εὐανάτρεπτον τοῦ κατασκευάσματος τοῦ ζῴου τοῦ καλουμένου ἀράχνου λέγει εἶναι ἔκτηξιν ψυχῆς. ὅταν ἐκτακῇ ἡ ψυχή, καὶ ἐπ' ὠφελίᾳ αὐτῆς γίνεται ἡ ἔκτηξις αὕτη· ἀσθενεῖ γὰρ ἐν αὐτῇ τὸ ἀραχνῶδες, καὶ λοιπὸν ἀποδείκνυται ἔξω κακίας. τοῦ ἀνθρώπου οὖν τούτου ἐξέτηξας ὡς ἀράχνην τὴν ψυχὴν τοῦ ἐν ἐλεγμοῖς ὑπὲρ ἀνομίας ἐλεγχομένου. πλὴν μάτην ταράσσεται πᾶς ἄνθρωπος. πάντες οἱ ἄνθρωποι οἱ ἔξω τῆς παιδεύσεως τοῦ θεοῦ καὶ τῶν ἐλεγμῶν μάτην ταράσσονται. οὗτος δὲ κἂν ταραχθῇ ἐλεγχόμενος, κἂν ἐκτηκομένης τῆς ψυχῆς αὐτοῦ κατὰ τὴν ἀράχνην, οὐ μάτην τοῦτο πάσχει· μεταβολὴν γὰρ δέχεται ἐπὶ τὰ κρείττονα. εἰ δέ τις οὕτω ψιλὸς ἄνθρωπος εἴη μὴ ὑπὸ παίδευσιν, μὴ ὑπὸ ἐλεγμοὺς\n\nὑπάρχων, μάτην ταράττεται κατὰ τὸ ἔνπροσθεν εἰρημένον· \"μέντοιγε ἐν εἰκόνι διαπορεύεται ἄνθρωπος, πλὴν μάτην ταράσσονται\". ὁ μὴ βουλόμενος ταράσσεσθαι, ἀλλὰ ἀταραξίαν ἔχειν, θεὸς γίνεται δεξάμενος τὸν τοῦ θεοῦ λόγον· \"ἐκείνους\" γὰρ \"θεοὺς εἶπεν πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο\". καὶ οὐ ταράττονται οὗτοι ματαίως, ἀλλὰ καὶ ἐὰν ὀλισθῆναι συμβῇ ἢ προπάθειαν γενέσθαι, λέ γου̣σιν· \"ἐταράχθην καὶ οὐκ ἐλάλησα\". μέχρι προπαθείας ἵσταται αὐτῶν ἡ ταραχή. ἐπερ· ἀφ' ἑαυτῶν ταράττονται; –ὁτὲ μὲν ἀφ' ἑαυτῶν ταράττονται, ὁτὲ δὲ ἀπό τινων ἀπαντώντων. εἰσάκουσον, κύριε, τῆς προσευχῆς μου καὶ τῆς δεήσεώς μου. δοκεῖ ἑτέρα εἶναι ἡ δέησις τῆς προσευχῆς. ἐκεῖνος δέησιν ἀναπέμπει ὁ γνοὺς ἑαυτὸν δεόμενον καὶ ἐνλιπῆ, ἵνα πληρωθῇ.","english":"Their web shall not become a garment.\" He says that the easily overturned nature of the contrivance of the living creature called the spider is a melting-away of the soul. Whenever the soul is melted away, this melting-away also comes to be for its benefit; for the spider-like element in it is weak, and thereafter it is shown to be outside of evil. This man, then, you have melted away his soul like a spider—the man who is reproved in reproofs for lawlessness. \"Nevertheless, every man is troubled in vain.\" All men who are outside the discipline of God and his reproofs are troubled in vain. But this man, even if he is troubled when reproved, even if his soul is melted away like the spider, does not suffer this in vain; for he receives a change for the better. But if someone were a mere man of this sort, not under discipline, not under reproofs, he is troubled in vain, according to what was said before: \"Nevertheless, man walks in an image; surely they are troubled in vain.\" The one who does not wish to be troubled, but to have freedom from disturbance, becomes a god by receiving the word of God; for \"he called them gods to whom the word of God came.\" And these are not troubled in vain, but even if a slip should happen or a pre-passion should arise, they say: \"I was troubled and I did not speak.\" Their trouble stops at pre-passion. — Are they troubled of themselves? — Sometimes they are troubled of themselves, and sometimes by certain things that befall them. Hear, O Lord, my prayer and my supplication. The supplication seems to be different from the prayer. That one sends up supplication who has recognized himself as needy and lacking, so that he may be filled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":482,"ref":"p482","source":"ὁ δὲ προσευχόμενος ἔχει μὲν καὶ τοῦτο τὸ εἶδος, αἰτεῖ δὲ ἐνίοτε καὶ ἀγαθῶν τῶν ὑπεράνω ὕπαρξιν. ὁ αἰτούμενος παρὰ θεοῦ τι λαβεῖν ἤτοι ὃ μὴ ἔχει, αἰτεῖται λαβεῖν ἢ ὃ ἔχει, ἵνα παραμείνῃ αὐτῷ. κυρίως αὕτη προσευχή ἐστιν· αἴτησίς ἐστιν ἀναπεμπομένη μετὰ τοῦ θεολογεῖν τὸν εὐχόμενον τὸν ᾧ τὴν προσευχὴν ἀναπέμπει. ὅταν λέγῃ· \"κύριε ὁ θεὸς ἡμῶν, εἰρήνην δὸς ἡμῖν, πάντα γὰρ ἀπέδωκας ἡμῖν\". \"προσευχὴ Ἁμβακοὺμ τοῦ προφήτου. κύριε, εἰσακήκοα τὴν ἀκοήν σου καὶ ἐξέστην. ἐν μέσῳ δύο ζῴων γνωσθήσῃ, ἐν τῷ ἐνγίζειν τὰ ἔτη οὐ γνωσθήσῃ\". ἰδοὺ αὕτη προσευχή ἐστιν. ὅταν δε´̣ τινα αἰτῆται μόνα τὰ ὧν λείπεται ἐνδεὴς ὤν, δέησίς ἐστιν ἡ ἀναπεμπομένη ὡσαν̣ε̣ι`̣ εὐχή. δυνατὸν δὲ καὶ τοῦτο λαβεῖν· οἱ σωματικώτερα αἰτούμενοι δέονται οἷον ὑγείαν. πλοῦτον, τὰ ἄλλα. ὡς ἐνδεεῖς ὄντες δ̣ε`̣ π̣ολλάκ̣ις τούτων ἀξιοῦσιν αὐτὰ λαβεῖν. ὁ δὲ τὴν πληρότητα βουλόμενος ἔχειν· \"προσευχὴ Ἁμβακοὺμ τοῦ προφήτου· κύριε, εἰσακήκοα τὴν ἀκοήν σου καὶ ἐξέστην. ἐν μέσῳ δύο ζῴων γνωσθήσῃ, ἐν τῷ ἐνγίζειν τὰ ἔτη οὐ γνωσθήσῃ\"· ἰδοὺ αὕτη προσευχή ἐστιν. \"κύριε ὁ θεὸς ἡμῶν, εἰρήνην δὸς ἡμῖν, πάντα γὰρ ἀπέδωκας ἡμῖν\". ἐπεὶ καὶ ὡς ἐνλιπὴς αἰτοῦμαί τινα δοθῆναί μοι–ἔτι γὰρ ἀκμὴν ὑπὸ παίδευσίν εἰμι–, εἰσάκουσον τῆς δεήσεώς μου. ἐπειδὴ δὲ μέλλω τ̣υχεῖν ὧν ἐνλιπής εἰμι, πλήρης γενάμενος αἰτῶ μείζονα, αἰτῶ ἐπουράνια καὶ λέγω ὅτι· \"πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου\"–μὴ ὡς ἐνλιπὴς τοῦτο αἰτεῖται–. \"ἐλθάτω ἡ βασιλεία σου\". ποίησον αὐτὴν ἐλθεῖν. τότε δὲ ἔρχεται, ὁ´̣τ̣αν κατ' ἐνέργειαν ἡμῶν ὁ θεὸς βασιλεύῃ.","english":"But the one who prays has this form as well, and sometimes he asks also for the existence of goods that are above. The one who asks to receive something from God either asks to receive what he does not have, or what he has, so that it may remain with him. Strictly, this is prayer: it is a petition sent up together with the one who prays theologizing the one to whom he sends up the prayer. When he says, \"Lord our God, give us peace, for you have rendered all things to us.\" \"The prayer of Habakkuk the prophet. Lord, I have heard your report and was amazed. In the midst of two living creatures you will be known, when the years draw near you will not be known.\" Behold, this is prayer. But when someone asks for certain things, being in need of only those things of which he is lacking, it is supplication, sent up as it were a vow. But it is possible to take this also: those who ask for more bodily things are in need, such as health, wealth, and other things. As being in need, they often deem it worthy to receive them. But the one who wishes to have fullness: \"The prayer of Habakkuk the prophet: Lord, I have heard your report and was amazed. In the midst of two living creatures you will be known, when the years draw near you will not be known\" — behold, this is prayer. \"Lord our God, give us peace, for you have rendered all things to us.\" Since also, as one lacking, I ask that certain things be given to me — for I am still under instruction — hear my supplication. But since I am about to obtain the things of which I am lacking, having become full I ask for greater things, I ask for heavenly things and say: \"Our Father who is in the heavens, hallowed be your name\" — he does not ask this as one lacking. \"Your kingdom come.\" Make it come. But then it comes, when God reigns through our activity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":483,"ref":"p483","source":"ἐνώτισαι τῶν δακρύων μου. θεωρῶν ἐμαυτὸν ἐνλιπῆ δακρύω ποιω῀̣ν ἐκείνην καὶ κατασκευάζων \"τὴν λύπην τὴν κατὰ θεὸν εἰς μετάνοιαν εἰς σωτηρίαν ἐργαζομένην\" καθ' ἣν λέγω· \"λούσω καθ' ἑκάστην νύκταν τὴν κλίνην μου, ἐν δάκρυσίν μου τὴν στρωμνήν μου βρέξω\". ἐπειδὴ δὲ καὶ ὁ ἀπολειπόμενος τῆς τελείας καὶ ἄκρας ἀρετῆς–, πάλιν ὀλοφύρεται λέγων· \"οἱ ὄντες ἐν τῷ σκήνει στενάζομεν\", καὶ πάλιν· \"ἔθου τὰ δάκρυά μου ἐναντίον σου ὡς ἐν τῇ ἐπαγγελίᾳ σου\". θεωρεῖς· \"ὡς ἐν τῇ ἐπαγγελίᾳ ἔθου τὰ δάκρυά μου\". ποῖα δέ ἐστιν δάκρυα ἢ τὰ τῶν κλαιόντων, ἵνα γελάσωσιν; \"μακάριοι\" γὰρ \"οἱ κλαίοντες νῦν ὅτι γελάσονται\". οὗτοι ἔθεντο τὰ δάκρυα ὡς ἐν τῇ ἐπαγγελίᾳ, ἵνα γελάσωσιν, ἵνα πληρωθῶσιν \"χαρᾶς ἀνεκλαλήτου καὶ δεδοξασμένης\". μὴ παρασιωπήσῃς, ὅτι πάροικος ἐγώ εἰμι ἐν τῇ γῇ. μὴ παρασιωπήσῃς εὐχομένου μου, δεομένου, κλαίοντος καὶ δάκρυα φέροντος τοιαῦτα, ἃ \"οἱ σπείροντες ἐν ἀγαλλιάσει θεριοῦσιν\". \"μὴ παρασιωπήσῃς\" οὖν, ἀλλ' ἐπινεύσας δὸς ἃ ᾐτησάμην· ἡ γὰρ παρασιώπησις ἐνίοτε μελλησμὸν καὶ μακροθυμίαν σημαίνει, ἐνίοτε δὲ καὶ μακροθυμίαν, ὅταν ἐπὶ ἁμαρτήμασιν γίνηται· \"ταῦτα ἐποίησας, καὶ ἐσίγησα\". ἀντὶ τοῦ \"οὐκ ἀνταπέδωκά σοι\". εἰ ἤμην κάτοικος, οὐδὲ ἐτόλμων αἰτήσασθαι καὶ προσεύξασθαι. κάτοικοι δέ εἰσιν οἱ ὑπεύθυνοι κακίᾳ καὶ ἀσεβεία. λέγεται γοῦν ἐν Ἰηρεμίᾳ· \"ἀπὸ προσώπου βορρᾶ ἐκκαυθήσεται τὰ κακὰ ἐπὶ τοὺς κατοικοῦντας τὴν γῆν\". οὐκ \"ἐπὶ τοὺς παροικοῦντας\". καὶ ἐν τῇ ἀποκαλύψει Ἰωάννου τρὶς ἑξῆς λέγεται· \"οὐαὶ οὐαὶ οὐαὶ ἐπὶ τοὺς κατοικοῦντας τὴν γῆν\". εἰ ἤμην","english":"Give ear to my tears. Seeing myself in want, I weep, making and producing that \"grief according to God which works repentance unto salvation,\" according to which I say: \"I will wash my bed every night; I will wet my couch with my tears.\" And since even the one who falls short of perfect and complete virtue—again he laments, saying: \"We who are in the tent groan,\" and again: \"You have set my tears before you as in your promise.\" Do you see? \"As in your promise you have set my tears.\" And what tears are these but those of those who weep, so that they may laugh? For \"blessed are those who weep now, for they shall laugh.\" These have set their tears as in the promise, so that they may laugh, so that they may be filled with \"joy unspeakable and glorious.\" Do not keep silent, because I am a sojourner on the earth. Do not keep silent when I pray, when I beseech, when I weep and bring such tears as \"those who sow in gladness will reap.\" \"Do not keep silent,\" then, but nod assent and give what I have asked; for silence sometimes signifies delay and patience, and sometimes also patience, when it occurs in the case of sins: \"These things you did, and I kept silent.\" That is, \"I did not repay you.\" If I were a resident, I would not even dare to ask and pray. And residents are those liable to evil and impiety. It is said, then, in Jeremiah: \"From the face of the north evils shall be kindled against those who dwell in the earth\"—not \"against those who sojourn.\" And in the Revelation of John it is said three times in succession: \"Woe, woe, woe to those who dwell on the earth.\" If I were","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":484,"ref":"p484","source":"οὖν κάτοικος, οὐκ ἂν εἶπον· \"μὴ παρασιωπήσῃς\". καὶ παρεπίδημος καθὼς πάντες οἱ πατέρες μου. ὁ πάροικος καὶ παρεπίδημος αὐτός ἐστιν. Παῦλος γοῦν ἐν τῇ κατ' Ἑβραίους ἐπιστολῇ κατάλογον ποιησάμενος πάντων τῶν διὰ πίστεως εὐαρεστησάντων εἶπεν αὐτοὺς παροίκους καὶ παρεπιδήμους. οὐδεὶς ἐκείνων κάτοικος, οὐδεὶς ἔνδημός ἐστιν, ἀλλὰ παρεπίδημος. ἄλλοθεν ἐλήλυθεν εἰς τὸν τόπον τοῦτον, οὐχ ὧδε γεγέννηται. οἱ κατὰ ἀρετὴν πατέρες οὖν πάντες πάροικοι ἦσαν ἐν τῇ γῇ καὶ παρεπίδημοι, ὡς οἱ πατριάρχαι κ̣αὶ ἄλλοι γεννήσαντες κατὰ θείαν παίδευσιν, οἷον προφῆται, διδάσκαλοι, νομοθέται. ἄνες μοι, ἵνα ἀναψύξω πρὸ τοῦ με ἀπελθεῖν καὶ οὐκέτι οὐ μὴ ὑπάρξω. ἀνάψυξιν ὧδε ἐπαινετὴν λέγει τὴν ἰσοδυναμοῦσαν τῇ· \"κατατρύφησον τοῦ κυρίου\". \"εὗρον ἀναψυχὴν ἐμαυτῷ\", λέγει ὁ Ἐφρέμ. ἐκείνη δὲ ψεκτή ἐστιν ἡ ἀναψυχή. ἀναψύχει οὖν τις ἐπαινετῶς, ὅταν τῆς ἀρετῆς ἀπολαύῃ, ὅταν \"κατατρυφήσῃ τοῦ κυρίου\", ὅταν ἔνφασιν καὶ ἔννοιαν λάβῃ τοῦ \"παραδείσου τῆς τρυφῆς\". ἐπεὶ τοίνυν λείπει μοι πολλά–διὰ τοῦτο γὰρ δέησιν ἀναπέμπω, ἵνα τῶν λειπόντων π̣ληρωθῶ· τοῦτο γὰρ καὶ ἐν ἀρχῇ τοῦ ψαλμοῦ εἶπεν· \"γνώρισόν μοι, κύριε, τὸ πέρας μου καὶ τὸν ἀριθμὸν τῶν ἡμερῶν μου, τίς ἐστιν, ἵνα γνῶ τί ὑστερῶ ἐγώ\". ὅταν γνῷ τὰ ὑστεροῦντα καὶ ταῦτα κτήσηται, ταῦτα γεωργήσ̣ιμα σχῇ, ἀναψύχει. τοῦτο οὖν λέγει ὅτι· ἄνες μοι μένειν ἐν τῇ ζωῇ ταύτῃ, ἵνα παιδευθεὶς ἀναψύξω, πρ̣ὶν̣ ἀπέλθω̣ ἐκ τοῦ βίου τούτου καὶ οὐκέτι οὐ μὴ ὑπάρξω. οὐ τοῦτο λέγει ὅτι· \"οὐχ ὑπ281 άρξω\", ἀλλὰ τοιοῦτος, οἷος βούλομαι εἶναι· οὐ γὰρ εἰς ἀνυπαρξίαν χωρεῖ ἡ ψυχή, ἀλλὰ ἄκουε·","english":"If I were a resident, I would not have said, \"Do not be silent.\" And a sojourner, as all my fathers were. The stranger and sojourner is himself. Paul, at any rate, in the epistle to the Hebrews, having made a list of all who pleased God through faith, called them strangers and sojourners. None of those was a resident, none was a native, but a sojourner. He has come from elsewhere to this place; he was not born here. All the fathers according to virtue, then, were strangers and sojourners on the earth, as were the patriarchs and others who begot according to divine instruction—for example, prophets, teachers, lawgivers. Spare me, that I may be refreshed before I depart and am no more. Here he calls \"refreshment\" praiseworthy—the kind equivalent to \"Delight in the Lord.\" \"I found refreshment for myself,\" says Ephrem. But that refreshment is blameworthy. One is refreshed praiseworthily, then, when he enjoys virtue, when he \"delights in the Lord,\" when he receives the utterance and thought of \"the paradise of delight.\" Since, therefore, I lack many things—for this reason I send up a petition, that I may be filled with what is lacking; for this too he said at the beginning of the psalm: \"Make known to me, Lord, my end and the number of my days, what it is, that I may know what I lack.\" When one knows what is lacking and acquires these things, when he has them as things to be cultivated, he is refreshed. This, then, is what he says: Spare me to remain in this life, that, having been instructed, I may be refreshed before I depart from this life and am no more. He does not say this: \"I will not exist,\" but [that I may be] such as I wish to be; for the soul does not go into non-existence, but hear:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":485,"ref":"p485","source":"καταλλήλως τοῖς λέγουσιν ἐκλαμβάνειν δεῖ τοὺς λόγους. ἐὰν ὁ δίκαιος λέγῃ καὶ ὁ σοφὸς κατὰ θεόν· \"πάντα σπουδάζω ἵνα πλουτήσω\", μὴ περὶ τὸν αἰσθητὸν πλοῦτον ἐκλάμβανε τὸ λεγόμενον. ἐὰν δὲ ἄλλος ᾖ τις ἢ πραγματευτὴς ἢ ἰατρὸς. καὶ οὗτος οὖν ὁ ἅγιος σοφός ἐστιν. λέγει γοῦν \"οὐκ ἄλλον ἔχειν ὑπομονὴν ἢ τὸν κύριον καὶ τὴν ὑπόστασιν παρ' αὐτοῦ\". οὗτος οὖν ὁ σοφὸς κἂν τοῦτο λ̣έγῃ ὅτι· ἄνες με ζῆν ἠλπικότα ἐν ταύτῃ μόνῃ τῇ ζωῇ, ἵνα ἀναψύξω φαγὼν καὶ πιὼν κατὰ τό· \"φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν\", ἀλλὰ κατάλληλον τῷ προσώπῳ καὶ τὴν ἀναψυχὴν δεῖ λαβεῖν καὶ τὸ \"ἄνες μοι\" καὶ τὸ \"μηκέτι ὑπάρχειν\". ἀθάνατός ἐστιν ὁ λέγων. ἐὰν οὖν λέγῃ· \"οὐκέτι ὑπάρξω\", οὐ τοῦτο λέγει ὅτι· \"εἰς τὴν παντελῆ φθορὰν χωρῶ, εἰς ἀνυπαρξίαν καταστρέφω\", ἀλλά· \"οὐκέτι ὑπάρχω οὕτως ὡς εὔχομαι ὑπαρχθῆνα̣ι̣\". \"πρὸ τοῦ με\" οὖν \"ἀπελθεῖν\" οὕτως, ἀπελθεῖν τοῦ βίου, \"καὶ οὐκέτι ὑπάρξω\" ὡς ηὐξάμην γενέσθαι. ἐὰν λέγῃ ἁμαρτωλὸς ὅτι· \"νουθέτησόν με, παίδευσόν με, ἵνα μηκέτι ὑπάρξω\"–μὴ γὰρ ἵνα εἰς τὴν παντελῆ φθορὰν χωρήσῃ. 1–2 εἰς τὸ τέλος· τῷ Δαυὶδ ψαλμός. ὑπομένων ὑπέμεινα τὸν κύριον, καὶ προσέσχεν μοι. ὁ προ̣κ̣είμενος ψαλμὸς ῥηθείη ἂν καὶ ὑπὸ παντὸς ἁγίου τοῦ καρτερῶς καὶ μεγαλοψύχως διαγαγόντος τὸν βίον καὶ ὑπὸ τοῦ ἀνθρώπου τοῦ κυριακοῦ· λέξεις γὰρ ἀπ' αὐτοῦ ὁ ἀπόστολος λαβὼν ἐν τῇ πρὸς Ἑβραίους περὶ Χριστοῦ αὐτὰς ἐξε̣ίληφεν εἰρημένας. αὐτὸ τοῦτο ὅλως· \"θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας\", ἕως· \"ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ\". ἐστὶν δὲ μονοπρόσωπος ὁ ψαλμός.","english":"One must understand the words in a way that corresponds to those who speak them. If the righteous man and the wise man according to God says, \"I strive for all things, that I may become rich,\" do not take what is said as concerning perceptible wealth. But if it is someone else, either a merchant or a physician—and this one too, the saint, is wise. At any rate he says, \"I have no other hope of endurance except the Lord, and my substance is from him.\" This wise man, then, even if he says this—\"Spare me, that I may live, having hoped in this life alone, so that I may be refreshed by eating and drinking,\" according to the saying, \"Let us eat and drink, for tomorrow we die\"—yet both the refreshment and the \"spare me\" and the \"no longer to exist\" must be taken in a way corresponding to the person. The one who says this is immortal. If, then, he says, \"I shall no longer exist,\" he does not mean this: \"I am going to complete destruction, I am being brought down to non-existence,\" but rather: \"I no longer exist in the way I pray to exist.\" \"Before I depart,\" then, in this way—before I depart from life—\"and I shall no longer exist\" as I prayed to become. If a sinner says, \"Admonish me, discipline me, that I may no longer exist\"—for not so that he may go to complete destruction. 1–2. To the end; a psalm of David. In waiting I waited for the Lord, and he attended to me. The psalm set before us could be spoken both by every saint who has passed his life with endurance and greatness of soul, and by the man who belongs to the Lord; for the apostle, having taken words from it in the epistle to the Hebrews, has cited them as spoken concerning Christ. This very thing throughout: \"Sacrifice and offering you did not desire,\" up to \"in the head of the book it is written concerning me.\" And the psalm is single-personed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":486,"ref":"p486","source":"τὸ αὐτὸ πρόσωπον τὸ ἀρξάμενον μέχρι τοῦ τέλους τοῦ ψαλμοῦ ἀπαγγέλλει καὶ ψάλλει. λέγει οὖν εὐχαριστικῶς πρὸς τὸν θεόν· \"ὑπομένων ὑπέμεινα τὸν κύριον, καὶ εἰσήκουσεν τῆς δεήσεώς μου\". τὸ \"ὑπομένων ὑπέμεινα\" τοιαύτην ἔχει διάνοιαν, ὡς εἴ τις λέγοι· \"ἰατρικῶς ἰάτρευσα, γραμματικῶς ἔγραψα\". εἰσὶν ὑπομένοντες οὐχ ὑπομενητικῶς, ἀλλὰ ἢ ὑπὸ πολλῆς ἀναισθησίας ἢ ἐνίοτε διὰ φιλοδοξίαν. λέγει γοῦν ὁ ἀπόστολος· \"οὐ μὴ παραδῶ τὸ σῶμά μου ἵνα καυχήσωμαι\". ἕνεκα ἐπαίνου ἐπιπροεὶς ιν τὸ σῶμα καὶ τὴν ψυχὴν οὐχ \"ὑπομένων ὑπέμεινεν\"· ἀεὶ γὰρ\n\nἐπιστημόνως καὶ ὡς ἔδει ὑπέμεινεν, οὐχ ἵνα θήραν ἀπὸ τῶν ἀνθρώπων δέξηται ἢ δόξαν ἢ ἐπαίνους. ὁ οὖν οὕτως ὑπομένων ὡς δεῖ, ὡς ἐὰν λέγω ὅτι· \"κατὰ σοφίαν σοφῶς ἐποίησα\". ἐλέχθη ἐν τῷ προλαβόντι ψαλμῷ ὁ θεὸς ὑπομονὴ εἶναι τοῦ δικαίου· \"καὶ νῦν τίς ἡ ὑπομονή μου; οὐχὶ ὁ κύριος\"; ὁ ἀπὸ ταύτης τῆς ὑπομονῆς τλητικῶς φέρων τὰ προσπίπτοντα ἐπίπονα ἐρεῖ· \"ὑπομένων ὑπέμεινα τὸν κύριον\". σὺν διαθέσει ὑπομονητικῇ καὶ τὰ ἐπίπονα ἤνεγκα· πολλοὶ γάρ, ὡς εἶπον, τὰ ἐπίπονα φέρουσιν διά τι. ἐστὶν οὖν̣ ὁ θεὸς ὑπομονὴ τοῦ ἁγίου. καὶ ἐν Ἰηρεμίᾳ γοῦν λέγεται· \"θρόνος δόξης ὑψούμενος ἁγίασμα ἡμῶν, ὑπομονὴ Ἰσραήλ, κύριε τοῦ Ἰσραήλ\". ὁ τοίνυν κατὰ ταύτην τὴν ὑπομονὴν πεποιωμένος καὶ παρονομαζόμενος ἀπ' αὐτῆς ἐρεῖ· \"ὑπομένων ὑπέμεινα τὸν κύριον\". ὡς δοῦλος λαλεῖ. ὁ δουλεύων τῷ θεῷ \"κύριον\" αὐτὸν δι' αὐτῶν τῶν πράξεων καὶ τῶν φρονημάτων καὶ τῶν λόγων ὁμολογεῖ. οὗτος \"ἐν πνεύματι ἁγίῳ κύριον Ἰησοῦν\" λέγει· οὐδὲ γὰρ πᾶς ὁ ὀνομάζων τὸν Ἰησοῦν κύριον ἐν πνεύματι τοῦτο ποιεῖ.","english":"The same person who began speaks and sings until the end of the psalm. He says, then, in thanksgiving to God: \"In waiting I waited for the Lord, and he heard my supplication.\" The phrase \"in waiting I waited\" has this meaning, as if someone were to say, \"I healed medically, I wrote grammatically.\" There are those who wait, but not in a waiting manner, but either from great insensitivity or sometimes out of love of glory. At any rate the apostle says: \"I will not give up my body that I may boast.\" For the sake of praise he gave up his body and soul, and he did not \"in waiting wait\"; for he always waited with understanding and as he ought, not so as to receive a catch from men, or glory, or praises. He, then, who waits as one ought, is as if I were to say, \"I acted wisely according to wisdom.\" In the preceding psalm God was said to be the patience of the righteous man: \"And now, what is my patience? Is it not the Lord?\" He who from this patience bears the afflictions that befall him with endurance will say, \"In waiting I waited for the Lord.\" With a waiting disposition I also bore afflictions; for many, as I said, bear afflictions for some reason. God, then, is the patience of the saint. And in Jeremiah it is said: \"A throne of glory, exalted, the sanctification of our God, the patience of Israel, O Lord of Israel.\" He, therefore, who is formed according to this patience and is named from it will say, \"In waiting I waited for the Lord.\" He speaks as a servant. The one who serves God confesses him as \"Lord\" through his very deeds and thoughts and words. This one says \"Jesus is Lord in the Holy Spirit\"; for not everyone who names Jesus as Lord does this in the Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":487,"ref":"p487","source":"καὶ ὑποκριταὶ γοῦν τοῦτο ποιοῦσιν. \"πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ· κύριε κύριε\". καὶ τί λέγει αὐτοῖς; \"οὐδέποτε ὑμᾶς ἔγνων\". οὐδέποτε ἔγνων δουλεύσαντάς μοι. καὶ πάλιν· \"τί με λέγετε κύριε κύριε, καὶ οὐ ποιεῖτε ἃ λέγω\"; ὁ τοίνυν οὕτω κύριον Ἰησοῦν καλῶν τῷ τὸ θέλημα τοῦ πατρὸς αὐτοῦ ποιεῖν τοῦ οὐρανίου, ε᾿̣κεῖνος \"ἐν πνεύματι ἁγίῳ\" κύριον αὐτὸν καλεῖ. δούλου οὖν ἐστιν ἡ φωνή. καὶ εἰσήκουσεν τῆς δεήσεώς μου. ἐνλιπὴς ὢν̣ ᾐτ̣ου´̣μ̣ην τινά, καὶ προσχὼν ὁ θεὸς τῇ δεήσει μου πεπλήρωκεν ταῦτα. ἐπεί περ \"ὑπομένων ὑπέμεινα χ̣ κ̣ ν̣· τη`̣ν ἐντολὴν περὶ ἧς ὁ σωτὴρ ἔλεγεν· \"ὁ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται\". καταπαύ σαντος δέ ἐστιν τὸ \"ὑπέμεινα\". ἐπερ· καὶ ποῖον εἶχεν ὁ κύριος πρόσωπον; – μὴ γὰρ ἐξ ἀνάγκης εἰρήκαμεν. ἐὰν οὖν ἐκ προσώπου τοῦ σωτῆρος λαμβάνῃς–μέχρι γὰρ προπαθείας γέγονεν, οὐ γέγονεν ἐν πάθεσιν. \"ἤρξατο\" γοῦν Ἰησοῦς \"θαμβεῖσθαι καὶ ἀδημονεῖν\". μέχρι ἀρχῆς γέγονεν αὐτῷ τὰ τοιαῦτα. προπάθεια̣ν οὐ λέγομεν ἐν ἀτρέπτῳ γίνεσθαι· οὐ λέγομεν γάρ τινα ἄλλον ἄτρεπτον παρὰ τὴν τριάδα. ἐπεὶ τοίνυν ἡ ψυχή, ἣν ἀνέλαβεν Ἰησοῦς, ἄλλη ἐστὶν παρὰ τὴν τριάδα, πέφυκεν δέχεσθαι προπάθειαν καὶ ἀρχὴν τοῦ θαμβεῖσθαι καὶ ἀδημονεῖν. καὶ λ̣έγω̣ ἀποστολικόν· \"ἀντὶ τῆς προκειμένης χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας\". εἰ μὴ γέγονεν ἀλύσ̣κων ἐν προπαθείᾳ, οὐκ ἦν ἀνδραγάθημα οὐδὲ ἆθλον. ἐπερ· τὸ \"προσέσχεν μοι\"; –ἀντὶ τοῦ \"ἐπένευσεν\". καὶ ἀνήγαγέν με ἐκ λάκκου ταλαιπωρίας καὶ ἀπὸ πηλοῦ ὕλεως. ἐὰν ἕκαστος τῶν ἁγίων τοῦτο λέγῃ, \"λάκκον ταλαιπωρίας\" τὸν περὶ γῆν τόπον λέγει·","english":"And hypocrites certainly do this. \"Many will say to me in that day: Lord, Lord.\" And what does he say to them? \"I never knew you.\" I never knew you who served me. And again: \"Why do you call me Lord, Lord, and do not do what I say?\" Therefore the one who thus calls Jesus Lord by doing the will of his Father who is in heaven, that one calls him Lord \"in the Holy Spirit.\" So the voice is that of a servant. And he heard my supplication. Being in need, I was asking for something, and God, attending to my supplication, has fulfilled these things. Since \"in waiting I waited for the Lord\"; the commandment about which the Savior said: \"The one who endures to the end, this one will be saved.\" And \"I waited\" is the word of one who has ceased. Moreover: and what kind of face did the Lord have? For we have not spoken of necessity. If, then, you take it from the person of the Savior—for it has come to pass up to the point of pre-passion, it has not come to pass in passions. \"Jesus began,\" then, \"to be amazed and to be distressed.\" Such things came to him up to the beginning. We do not say that pre-passion comes to be in the impassible; for we do not say that anyone other than the Trinity is impassible. Since, therefore, the soul that Jesus took up is other than the Trinity, it is naturally capable of receiving pre-passion and a beginning of being amazed and distressed. And I cite the apostolic word: \"Instead of the joy set before him he endured the cross, despising shame.\" If he had not become a wrestler in pre-passion, there would be no manly deed nor contest. Moreover: what is \"he attended to me\"?—in place of \"he nodded assent.\" And he brought me up out of the pit of misery and from the miry clay. If each of the saints says this, he calls the place around the earth \"a pit of misery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":488,"ref":"p488","source":"λάκκος γάρ ἐστιν, ὅπου συνστρέφεται τὰ ὕδατα τὰ ὑψόθεν πίπτοντα. πολλαχοῦ οὖν τῶν θείων γραφῶν καὶ ὁ περὶ γῆν τόπος καὶ ὁ ᾅδης τῷ ὀνόματι τούτῳ σημαίνεται· ὅταν γὰρ ἐν τῷ εἰκοστῷ ἐνάτῳ ἐκ προσώπου τοῦ σωτῆρος κατὰ τὸν ἄνθρωπον λέγηται· \"ἔσωσάς με ἀπὸ τῶν καταβαινόντων εἰς λάκκον\". οὐδὲ γὰρ καταβαίνω ἐγὼ ε̣ἰς̣ λ̣άκ̣κον. ἄλλων ἕνεκα ἐκεῖ γέγονα. οὐκ ἄλλος με κατεβίβασεν. ἔτι δὲ ἐναργέστερον τοῦτο φαίνεται ἐκ τοῦ· \"προσελογίσθην μετὰ τῶν καταβαινόντων εἰς λάκκον, ἐγενήθην ὡς ἄνθρωπος ἀβοήθητος ἐν νεκροῖς ἐλεύθερος\". οὔκ εἰμι τω῀̣ν ἀγομένων εἰς τὸν λάκκον, ἀλλὰ \"προσελογίσθην\". ἐκείνοις ἐμαυτὸν προσελόγισα. \"ἐγενόμην\" οὖν \"ὡς ἄνθρωπος ἀβοήθητος\". οὐκ ἀβοήθητος ὢν γέγονεν ὡς ἀβοήθητος· ὅτε γὰρ ἦλθον ἐπὶ τῷ συνλαβεῖν αὐτὸν οἱ Ἰουδαῖοι, εἰ μὴ ἑαυτὸν ἐκδεδώκειν, οὐκ ἠδύναντο αὐτὸν λαβεῖν. εἰ \"ἐν νεκροῖς ἐλεύθερός\" ἐστιν, οὔκ ἐστιν τῶν κατὰ φύσιν εἰς τὸν ᾅδην γινομένων διὰ προαίρεσιν καὶ πρᾶξιν, ἀλλ' ἑαυτὸν εἰς τοῦτο προσελογίσατο. \"ἀνήγαγέν με\" οὖν \"ἐκ λάκκου ταλαιπωρίας\". ὁ ὑπωπιάσας τὸ σῶμα ἑαυτοῦ καὶ δουλαγωγήσας καὶ ἐπὶ γῆς περιπατῶν ἔτι ἐν οὐρανοῖς κτησάμενος τὸ πολίτευμα, ἐκεῖνος ἀνήχθη ἀπὸ λάκκου ταλαιπωρίας καὶ ἀπὸ πηλοῦ ὕλεως. καὶ νῦν μὲν δυνάμει","english":"For it is a pit where the waters falling from above are gathered together. Therefore in many places of the divine Scriptures both the place around the earth and Hades are signified by this name. For when in the twenty-ninth psalm, in the person of the Savior according to the man, it is said: \"You saved me from those who go down into the pit\"—for I do not go down into a pit; I have been there for the sake of others; no other brought me down. And this appears still more clearly from: \"I was reckoned with those who go down into the pit, I became as a helpless man among the dead, free.\" I am not one of those led into the pit, but \"I was reckoned\"; I reckoned myself with them. \"I became,\" then, \"as a helpless man.\" He was not helpless, yet he became as one helpless; for when the Jews came to seize him, unless he had given himself over, they could not have taken him. If he is \"free among the dead,\" he is not one of those who by nature come into Hades through choice and action, but he reckoned himself to this. \"He brought me up,\" then, \"out of the pit of misery.\" He who buffeted his own body and enslaved it and, while still walking on the earth, acquired his citizenship in the heavens—that one was brought up from the pit of misery and from the miry clay. And now indeed in power","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":489,"ref":"p489","source":"ἀνήχθη ἀπὸ τοῦ κόσμου καὶ τῆς ὕλης καὶ τοῦ πηλοῦ, ἀφ' οὗ πέπλασται τὸ σῶμα πήλινον. \"καὶ ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς\". καὶ ἔτι ὁ Ἰὼβ λέγει· \"μνήσθητι ὅτι πηλόν με ἔπλασας\". ταῦτα δὲ λέξει καὶ Ἰησοῦς κατὰ τὸν ἄνθρωπον· γέγονα εἰς τὸν λάκκον τῆς ταλαιπωρίας, συνελογίσθην, ἵνα αὐτοὺς τῆς ταλαιπωρίας ἐλευθερώσω καὶ ἀπὸ πηλοῦ ὕλεως· δι' αὐτοὺς γὰρ εἰς τὸν πηλὸν τῆς ὕλεως γέγονα. ὅταν τοίνυν τὸ σῶμα τοῦτο τὸ φθαρτὸν εἰς ἄφθαρτον μεταβάλῃ, οὐκέτι ὁ περικείμενος αὐτὸ ὑπὸ πηλοῦ κατέχεται καὶ ταλαιπωρίας, ἀλλ' ἐρύσθη ἀπὸ τούτων. καὶ ἔστησεν ἐπὶ πέτραν τοὺς πόδας μου. καὶ περὶ τοῦ καθόλου δικαίου τοῦτο λεγέσθω. \"πέτραν\" δὲ ἐν τούτοις ἀκουστέον τὸν ἀρραγῆ καὶ ἀδ̣ιαίρετον τ̣οῦ θεοῦ λόγον, ὃν οὐδεμία ζάλη ἢ τρικυμία κινεῖ. πολλαχοῦ οὖν τῶν ἱερῶν λόγων μνήμη πέτρας γίνεται οὐκ ἐπὶ αἰσθήσεως δυναμένη λημφθῆναι· ὅταν γὰρ λέγῃ ὁ ἅγιος εὐχαριστητικῶς πρὸς τὸν θεόν· \"ἐν πέτρᾳ ὕψωσέν με\", οὐ τοῦτο λέγει ὅτι· \"ἐν τῇ αἰσθητῇ πέτρᾳ μετεωρίσας με ἔθηκεν\", ἀλλ' ἐπὶ τὸν ἀρραγῆ καὶ ἀδιαίρετον λόγον. ἑρμήνευσεν δὲ ταύτην τὴν πέτραν ὁ Παῦλος καὶ εἶπεν τίς ἐστιν, ὅτι ὁ Χριστός· \"ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ Χριστός\". καὶ πάλιν ὁ αὐτὸς οὗτος ὑμνῳδὸς μεθ' ἕτερα λέγει· \"κατεπόθησαν ἐχόμενα πέτρας οἱ κραταιοὶ αὐτῶν\". οἱ τῶν Αἰγυπτίων πλησιάσαντες τῇ πέτρᾳ τὸ οὐδὲν ὤφθησαν. καὶ ὥσπερ \"ἡ ῥάβδος ἡ Ἀρὼν κατέπιεν τὰς ῥάβδους\" τῶν ἐπαοιδῶν τῶν Αἰγυπτίων̣, τουτέστιν ἐνίκησεν αὐτούς. ὅταν οὖν λέγῃ· \"κατεπόθη ὁ θάνατος\", \"κατεπόθη Ἰσραήλ\".","english":"He was led up out of the world and out of matter and out of the clay from which the clayey body was molded: \"And God molded man as dust from the earth.\" And Job also says: \"Remember that you molded me as clay.\" And Jesus will say these things in accordance with the man: I have come into the pit of misery; I was reckoned with them, in order that I might free them from misery and from the clay of matter; for on their account I have come into the clay of matter. When, therefore, this corruptible body has changed into incorruptible, the one who is clothed with it is no longer held by clay and misery, but has been rescued from these things. And he set my feet upon a rock. And let this be said also concerning the righteous man in general. By \"rock\" in these passages one must understand the unbreakable and indivisible Word of God, which no squall or surge moves. Therefore in many places of the sacred writings there is mention of a rock, which cannot be taken in a perceptible sense; for when the saint says in thanksgiving to God, \"In a rock he exalted me,\" he does not say this: \"He raised me up and set me on a perceptible rock,\" but on the unbreakable and indivisible Word. And Paul interpreted this rock and said who it is, namely Christ: \"For they drank from the spiritual rock that followed them, and the rock was Christ.\" And again this same psalmist says after other things: \"Their mighty ones were swallowed up, clinging to the rock.\" Those of the Egyptians who drew near to the rock were seen to be nothing. And just as \"Aaron's rod swallowed up the rods\" of the Egyptian sorcerers, that is, conquered them. When, then, he says, \"Death was swallowed up,\" \"Israel was swallowed up.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":490,"ref":"p490","source":"ὅταν οὖν ἐνγίσωσιν τῇ πέτ̣ρᾳ οἱ δοκοῦντες εἰ῀̣ναι κραταιοί, σοφισταί, ἐριστικοί τινες ἢ καὶ πνεύματα πονηρά, καταπίνονται, τὸ οὐδὲν ἀποδείκ̣νυντα̣ι̣. ἐπὶ τα̣ύτην οὖν τὴν πέτραν, τὸν Χριστόν, ᾗ πλησιάσαντες οἱ ἐγγίζοντες κραταιοὶ τῶν Αἰγυπτίων καταπίνονται, ἵστανται οἱ τοῦ εὐεργετουμένου πόδες ἐκ τοῦ κλονεῖσθαι καὶ τρικυμίας ὑφίστασθαι καὶ πολεμίους ἔχειν. ἡ ὑπομονὴ γίνεται. οὐκ ἀεὶ δὲ αὐτὰ πάσχει ὅταν ἐν τῷ λάκκῳ τῆς ταλαιπωρίας ἐστίν, ὅτε ἐν τῷ πηλῷ τῆς ὕλεως, ἡ ὑπομονὴ γίνεται. οὐκ ἀεὶ δὲ αὐτὰ πάσχει. ὅταν δὲ τούτων ἐκτὸς γένηται τέλος τῆς ὑπομονῆς λαβούσης, ἵστανται λοιπὸν οἱ πόδες τοῦ εὐεργετηθέντος ἐπὶ τὴν εἰρημένην πέτραν. καὶ κατηύθυνεν τὰ διαβήματά μου. καὶ ὅρα γε ὅτι πόρρω τῆς ἱστορίας ἡμᾶς ὁ λόγος ἀπάγει. οὐδεὶς ἑστηκὼς διαβαίνει, οὐδεὶς διαβαίνων ἕστηκεν̣. ὅταν τις τοίνυν κατὰ Χριστὸν βεβαιωθῇ ὥστ' ἀνειπεῖν· \"τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ θεοῦ\"; τὰς δ̣ιαβάσ̣εις ἔχει κατευθυνομένας· σπεύδει γὰρ ἀεὶ ἐπὶ τὰ ὑπέρτερα, ἐπὶ τὰ οὐράνια κατευθύνοντος τοῦ θεοῦ τὰ διαβήματα τοῦ τρέχοντος· \"οὐ\" γὰρ \"τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ\". καὶ ἐνέβαλεν εἰς τὸ στόμα μου ᾆσμα καινόν. \"εἰς τὸ στόμα\" τοῦ ἔσω ἀνθρώπου, τουτέστιν εἰς τὸν λόγον μου. \"ᾆσμα καινόν\"· πολλάκις ἡμῖν τα περὶ καινοῦ, πῶς λέγεται. τὸ ἀδιάδοχον ἀεὶ καινόν ἐστιν, τὸ δὲ διαδεχθὲν παλαιόν. καὶ διὰ πλειόνων παραδειγμάτων πολλάκις ἀποδέδεικται. ὕμνον τῷ θεῷ ἡμῶν.","english":"When, therefore, those who seem to be strong draw near to the rock—sophists, contentious persons, or even evil spirits—they are swallowed up and shown to be nothing. Upon this rock, then, which is Christ, when those who draw near—the strong of the Egyptians—are swallowed up, the feet of the one who is benefited stand firm, so as no longer to be shaken, nor to endure tempests, nor to have enemies. Patience comes into being. But he does not always suffer these things when he is in the pit of misery, when he is in the clay of matter—patience comes into being. But he does not always suffer these things. When he is outside these things, patience having reached its end, then the feet of the one who has been benefited stand upon the rock that has been mentioned. And he directed my steps. And observe that the word leads us far from the historical narrative. No one who stands walks, no one who walks stands. When, therefore, someone is established according to Christ, so as to say, \"Who shall separate us from the love of God?\" he has his crossings directed straight; for he always hastens toward the higher things, toward the heavenly things, while God directs the steps of the one who runs; for it is \"not of the one who wills nor of the one who runs, but of God who shows mercy.\" And he put a new song into my mouth. \"Into the mouth\" of the inner man, that is, into my reason. \"A new song\": often we have discussed how the things concerning \"new\" are spoken of. That which has no successor is always new, but that which has been succeeded is old. And this has often been demonstrated through more examples. A hymn to our God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":491,"ref":"p491","source":"ὁ τῷ ὄντι ἀναχθεὶς ἀπὸ τῶν προειρημένων περιστατικῶν τοῦ τε λάκκου τῆς ταλαιπωρίας καὶ τοῦ πηλοῦ τῆς ὕλεως ἀδιάδοχον νίκην ἔσχεν. της ἀδιαδόχου τὸ ἐπινίκιον καινόν ἐστιν. τί δέ ἐστιν τοῦτο τὸ ᾆσμα καινόν, ἑρμηνεύει· \"ὕμνος\" ἐστὶν \"τῷ θεῷ ἡμῶν\". ὅταν τὸν θεὸν ὑμνῶμεν, ὅταν διάλημψιν αὐτοῦ λάβωμεν, ὡς ἐφικτόν ἐστιν, ἐν τέλει γινόμενοι καινὸν̣ ᾆσμα ᾄδομεν· τὸ γὰρ ἐν τῷ τέλει ἀδιάδοχόν ἐστιν. διὸ καὶ ὁ ὕμνος ὁ ἐν αὐτῷ εὐχαριστητικῶς ἀναπεμπόμενος τῷ θεῷ ᾆσμα καινόν ἐστιν. ὄψονται πολλοὶ καὶ φοβηθήσονται καὶ ἐλπιοῦσιν ἐπὶ κύριον. \"ὄψονται πολλοὶ\" ἀναχθέντα με ἀπὸ λάκκου ταλαιπωρίας καὶ ἀπὸ πηλοῦ ὕλεως καὶ στάσιν τῶν ποδῶν εἰληφότα ἐν τῇ πέτρᾳ καὶ κατευθυνόμενα τὰ διαβήματά μου καὶ ᾄδοντά με καὶ ὑμνοῦντα, \"καὶ φοβηθήσονται\" ὥστε καὶ αὐτοὶ ἐλθεῖν εἰς τὴν τοιαύτην ἀγωγήν, \"καὶ ἐλπιοῦσιν\"\n\nὥστε καὶ αὐτοὶ τυχεῖν τούτων τῶν ἤδη ἐμοὶ ὑπαρξάντων. μακάριος ἀνήρ, οὗ ἐστιν τὸ ὄνομα κυρίου ἐλπὶς αὐτοῦ. ὁ Δαυὶδ ἔσχεν ποτὲ μονομάχιον πρὸς τὸν Γολιὰ καὶ οὐκ ἤλπισεν οὐκ ἐπ' ἀσπίδι. ὁρᾷς ὅτι τὸ ὄνομα κυρίου ἐλπὶς αὐτοῦ γέγονεν. λέγεται δὲ πρὸς τῷ κυρίως σημαινομένῳ τῆς ἐλπίδος–οὐδὲν δὲ ἕτερόν ἐστιν ἐλπὶς ἢ ἀγαθῶν προσδοκία–πολλάκις καὶ τὰ ἤδη ὑπαρξαντά τινες ἐλπίδια ἑαυτῶν λέγουσιν. οἱ πλούσιοι γοῦν λέγουσιν \"τὸ ἐλπίδιόν μου\" οὐ τὸ προσδοκώμενον, ἀλλὰ τὸ ἤδη παρόν. καὶ τὸ ὄνομα οὖν τοῦ κυρίου ἤδη ἐλπίδα ὑπάρξασαν ἡγοῦνται οἱ ἤδη αὐτὸ ἔχοντες. καὶ οὐκ ἐπέβλεψεν εἰς ματαιότητας καὶ μανίας ψευδεῖς. ὁ ἐπιβλέψας ἐπὶ τὸν κύριον οὐκ ἐπιβλέπει ἐπὶ ματαιότητας καὶ μανίας ψευδεῖς.","english":"The one who has truly been led up from the circumstances just mentioned—from the pit of misery and the clay of the mire—has obtained a victory that has no successor. The victory-song of the one whose victory has no successor is new. And what this new song is, he explains: it is \"a hymn to our God.\" When we hymn God, when we receive a conception of him, so far as it is attainable, coming to the end we sing a new song; for what is at the end has no successor. Therefore the hymn sent up to God in thanksgiving within it is a new song. Many shall see and shall fear and shall hope in the Lord. \"Many shall see\" me led up from the pit of misery and from the clay of the mire, and having taken a stand for my feet upon the rock, and my steps made straight, and me singing and hymning, \"and they shall fear,\" so that they too may come into such a manner of life, \"and they shall hope\"\n\nso that they too may obtain these things that have already been granted to me. Blessed is the man whose hope is the name of the Lord. David once had single combat with Goliath, and he did not hope—no, not in a shield. You see that the name of the Lord became his hope. But besides the proper meaning of hope—and hope is nothing other than the expectation of good things—people often also call the things already granted to them their \"hopes.\" At any rate the rich say \"my hope,\" meaning not what is expected but what is already present. And so those who already possess the name of the Lord regard it as a hope already granted. And he did not look upon vanities and false follies. The one who has looked upon the Lord does not look upon vanities and false follies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":492,"ref":"p492","source":"οὐκ ἐπιβλέπει ἐπὶ παντε̣υ̣χίαν, οὐκ ἐπὶ μέγεθος σώματος, οὐκ ἐπὶ στρατιωτικῇ χειρί, οὐκ ἐπ' ἄλλῳ τινὶ τῶν δυναμένων ἀποτυγχάνεσθαι. \"μανίαι\" δὲ λέγονται \"ψευδεῖς\" αἱ μαντεῖαι. εἰσὶν δὲ καὶ μανίαι οὐ ψευδεῖς· οἷον οἱ θεολημπτούμενοι, οἱ χριστολημπτούμενοι θεοφοροῦνται, καὶ οὔκ εἰσιν αὗται αἱ μανίαι ψευδεῖς, ἀλλὰ ἀληθεῖς, ἀντὶ τοῦ \"ἡ κατακωχή\"· εἰ μὴ γὰρ ἦσαν καὶ ἀληθεῖς μανίαι, οὐκ ἂν ἔλεγεν· \"ὁ μὴ ἐπὶ μανίας ψευδεῖς ἐσχηκὼς τὴν ἐλπίδα\". οἱ κατὰ Φρύγαν, πῶς ταῦτα λέγεται οὐκ ἠγνοηκότες, καθ' ἓν σημαινόμενον κα̣ὶ τὴν μανίαν καὶ τ̣ὴν ἔκστασιν λαβόντες τοὺς πνευματοφόρους ἄνδρας λέγουσιν ἐν ἐκστάσει λελαληκέναι, πεπροφητευκέναι. καὶ ἀληθεύουσιν μὲν ὅτι κατ' ἔκστασιν, οὐ μέντοι τὴν παραφοράν, οὐ τὴν παραφροσύνη̣ν. ἐὰν γοῦν λέγῃ Παῦλος· \"εἴτε ἐξέστημεν, θεῷ\", οὐ μανίαν λέγει, ἀλλὰ τὸ ἐκστῆναι τῶν ἀνθρωπίνων καὶ 284 δεδωκότα. λέγεται δὲ τὸ ῥῆμα τοῦτο καὶ ἐπὶ θαυμασμοῦ· \"καὶ μετὰ ταῦτα ἐπιστρέψουσιν οἱ υἱοὶ Ἰσραὴλ καὶ ἐπιζητήσουσιν κύριον τὸν θεὸν αὐτῶν καὶ Δαυὶδ τὸν βασιλέα αὐτῶν· καὶ ἐκστήσονται ἐπὶ τῷ κυρίῳ καὶ ἐν τοῖς ἀγαθοῖς αὐτοῦ\". θαυμασμὸν ὧδε σημαίνει. πολλὰ ἐποίησας σύ, κύριε ὁ θεός μου, τὰ θαυμάσιά σου. πειραθεὶς τῶν εἰρημένων εὐποιιῶν ἐπεὶ μὴ μόνων τούτων τῶν α᾿̣γα̣θῶν ἀπήλαυσεν, ἀλλ', ἵν' οὕτως εἴπω, μητρόθεν εἰς ταῦτα ἤχθη–καὶ αὐτὴ οὖν ἡ χρίσις αὐτοῦ παιδίου ὄντος παραδόξως γέγον̣εν, καὶ λέγει ὅτι· \"πολλὰ ἐποίησας σύ, κύριε ὁ θεός μου, τὰ θαυμάσιά σου\". πολλὰ καὶ μεγάλα ἐστίν, \"καὶ τοῖς διαλογισμοῖς σου\", καθ' οὓς ποιεῖς τὰ θαυμάσια, \"οὐδεὶς ὁμοιωθήσεται\".","english":"He does not look upon full armor, nor upon bodily size, nor upon a military hand, nor upon anything else of the things that can fail. \"Madnesses\" is said of \"false\" divinations. But there are also madnesses that are not false—for example, those possessed by God, those possessed by Christ, are borne by God, and these madnesses are not false but true, in place of \"the possession.\" For if there were not also true madnesses, he would not have said, \"the one who has not set his hope on false madnesses.\" Those of the Phrygian party, how these things are said, not having been ignorant, taking both the madness and the ecstasy according to one meaning, say that the Spirit-bearing men spoke in ecstasy and prophesied. And they speak truly that it was in ecstasy, but not the derangement, not the insanity. If, then, Paul says, \"Whether we were beside ourselves, it was for God,\" he does not mean madness, but being beside oneself from human things and having given them up. But this word is also used of wonder: \"And after these things the sons of Israel shall return and seek the Lord their God and David their king; and they shall be amazed at the Lord and at his good things.\" Here it signifies wonder. Many things you have done, O Lord my God, your wonderful works. Having experienced the good works just mentioned, since he enjoyed not only these good things, but, so to speak, was led into them from his mother's womb—and indeed his anointing itself, when he was a child, came about paradoxically—he says, \"Many things you have done, O Lord my God, your wonderful works.\" Many and great are they, \"and in your thoughts,\" according to which you do the wonderful works, \"no one shall be likened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":493,"ref":"p493","source":"οὐδεὶς δυνήσεται τοιαῦτα θαυμάσια ποιῆσαι, οὐδεὶς δυνήσεται ἐξαγαγεῖν τινα ἐκ λάκκου ταλαιπωρίας καὶ ἀπὸ πηλοῦ ὕλεως καὶ στῆσαι τοὺς πόδας αὐτοῦ ἐπὶ πέτραν καὶ κατευθῦναι τὰ διαβήματα αὐτοῦ καὶ τὰ ἄλλα. τὸ \"οὐκ ἔστιν τίς ὁμοιωθήσεται\" ἐὰν πρὸς τὸν πατέρα λέγηται, οὐ περὶ τοῦ υἱοῦ λέγει· οὐδεὶς γὰρ τῶν γενητ̣ῶν ὁμοιωθήσεται. ὁ δὲ υἱὸς οὐχ ὁμοιωθήσεται· ἀίδιος γάρ ἐστιν, εἰκὼν καὶ χαρακτὴρ τῆς θεοῦ ὑποστάσεως. οὔκ ἐστιν τῶν ἐπὶ μέλλοντι ἔχων τὸ ὁμοιωθῆναι· ὅμοιος γάρ ἐστιν. ἐπερ· τὸ \"τοῖς διαλογισμοῖς\"; –διαλογισμοὶ κυρίως λέγονται οἱ λογισμοὶ οἱ περὶ τῶν καθέκαστα. ὥσπερ ὁμιλία ἐστὶν ψυχῆς τὸ διαλογίζεσθαι καὶ οὐκ ἔστιν ἐν προφορᾷ ἅμα πο̣λλὰ εἰπε̣ῖν, οὕτω καὶ οἱ λογισμοὶ οἱ τῶν καθέκαστα διαλογισμοὶ λέγονται. παραδέδοται τόπος ἐπιχειρηματικὸς ἐρωτῶν, εἰ ταὐτόν ἐστιν τὸ ἐπίστασθαι τῷ διανοεῖσθαι, καὶ εἴρηται, ὅτι οὐ ταὐτόν ἐστιν· πολλὰ μὲν γὰρ ἔστ̣ιν ἄφ̣ν̣ω ἐπίστασθαι, πολλὰ δὲ διανοεῖσθαι οὐχί, ὥστε οὐ ταὐτὸν τὸ ἐπίστασθαι τῷ διανοεῖσθαι. δύναται καὶ ὅλου̣ γένους λαβεῖν ἔννοιαν καὶ ὅλου εἴδους. ἐπιστῆσαι δὲ τοῖς καθέκαστα, ἕκαστον καθ' ἑαυτὸ διανοηθῆναι ἅμα οὐ δύναται. ἐπερ· ἵνα τὸ διανοηθῆναι ἐπὶ τῆς αἰσθήσεως; –ἀλλ' ἐπὶ τῶν καθέκαστα διανοητῶν. ὡς οὐκ ἔστιν ἅμα πολλὰ εἰπεῖν, πολλὰ δὲ εἰδέναι, λόγος δέ τις τῆς ψυχῆς ἐστιν ἡ διάνοια, οὐ δυνατὸν ἅμα πολλὰ διανοεῖσθαι. ὁ θεὸς οὖν διαλογισμοὺς τοιούτους ἔχει ὥστε ἅμα πάντα εἰδέναι, ὅμως δὲ ἑτέρως ἢ ὡς οἱ ἄνθρωποι· καὶ γὰρ ἐν Ἰσαίᾳ εἶπεν ὅτι· \"ὡς ἀπέχει ὁ οὐρανὸς ἀπὸ τῆς γῆς, οὕτω διανοήματα ὑμῶν ἀπὸ","english":"No one will be able to perform such wonders, no one will be able to lead someone out of the pit of misery and from the mire of clay and set his feet upon the rock and direct his steps, and the rest. The phrase \"there is none who shall be likened\" — if it is said with reference to the Father, it does not speak about the Son; for none of created things shall be likened. But the Son will not be likened; for he is eternal, an image and express stamp of God's substance. He is not among those who in the future have the being likened; for he is like. Again: \"to their reasonings\"? — \"Reasonings\" properly refers to the thoughts concerning individual things. Just as conversing is an activity of the soul, and it is not possible to say many things at once in utterance, so also the thoughts concerning individual things are called reasonings. A dialectical topic is handed down that asks whether knowing is the same as thinking, and it has been said that it is not the same; for there are many things to know without speech, but many things not to think, so that knowing is not the same as thinking. One can grasp the concept of a whole genus and of a whole species. But to fix attention on individual things, to think each one by itself at once, it cannot. Again: so that thinking applies to sense-perception? — but to individual objects of thought. As it is not possible to say many things at once, but to know many things, and discourse of the soul is thought, it is not possible to think many things at once. God, then, has such reasonings that he knows all things at once, yet in a different way than humans do; for indeed in Isaiah he said: \"As heaven is far from the earth, so your thoughts are far from","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":494,"ref":"p494","source":"τῆς διανοίας μου\". τὴν ὑπεροχὴν τῆς ἑαυτοῦ διανοίας ἠθέλησεν ἐξ αἰσθητικοῦ παραδείγματος δεῖξαι· οὐ γὰρ τοπικῶς ἀφέστηκεν ἡ αὐτοῦ διάνοια τῆς διανοίας τῶν ἀνθρώπων, ἀλλὰ μεγέθει ὑπεροχῆς. καὶ τοῖς διαλογισμοῖς σου οὐκ ἔστιν τίς ὁμοιωθήσεται. οὐδεὶς τοῖς διαλογισμοῖς τοῦ θεοῦ ὁμοιοῦται. ὡς εἰ ἔλεγες· \"οὐδεὶς τῇ δημιουργίᾳ τοῦ θεοῦ ὁμοιωθήσεται\". κἂν γὰρ ὦσιν δημιουργοὶ παρὰ ἀνθρώποις, ἀλλὰ οὐ τὴν ὑποκειμένην ὕλην κατασκευάζουσιν τῶν γινομένων. οἷον ὁ τέκτων ἐὰν ποιῇ κλίνην ἢ θρόνον οὐχὶ καὶ τὸ ξύλον ποιεῖ ἐν τῇ τέχνῃ. τὸ τέλος μόνον ἐπιτίθη̣σιν̣ τῇ π̣ρολαβούσῃ ὕλ̣ῃ. ὁ δὲ θεὸς οὐχ εὑρὼν ὕλην τὸ εἶδος αὐτῇ ἐπιτίθησιν, ἀλλὰ συνυφίστησιν αὐτὴν τῷ εἴδει. ἀπήγγειλα καὶ ἐλάλησα, ἐπληθύνθησαν ὑπὲρ ἀριθμόν. οἶδας ὅτι ἐὰν μή τι νοήσωμεν ὡς δεῖ καὶ θελήσωμεν αὐτὸ ἄλλῳ ἀπαγγεῖλαι, πῶς ποτε λέγομεν οὕτω καὶ οὕτω, ὅταν ἐπιστώμεθα ὅτι οὐ περιεδραξάμεθα οὗ ἠθελήσαμεν εἰπεῖν. καὶ οὗτος οὖν λέγει· \"ἀπήγγειλα καὶ ἐλάλησα\". ἐπεὶ τῶν διαλογισμῶν σου οὐδεὶς ὅμοιός ἐστιν, \"ἀπήγγειλα καὶ ἐλάλησα\". δύναται δὲ καὶ οὕτω λαβεῖν· \"ἀπήγγειλα\" κατὰ τὴν διάθεσιν, κατὰ τὴν νόησιν, καὶ \"ἐλάλησα\" αἰσθητῶς κατὰ τὴν προφοράν· πρῶτον γὰρ δεῖ νοη῀̣σαι, εἶθ' οὕτως εἰπεῖν. ἐπερ· \"ἐπληθύνθησαν ὑπὲρ ἀριθμόν\"; –οἱ διαλογισμοί, οἷς οὐδεὶς ὁμοιοῦται. θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας. λοιπὸν λέγει· \"ἀνήγαγές με ἐκ λάκκου ταλαιπωρίας καὶ ἀπὸ πηλοῦ ὕλεως, ἔστησας ἐπὶ πέτραν τοὺς πόδας μου, κατηύθυνας τὰ διαβήματά μου\".","english":"of my mind.\" He wished to show the superiority of his own mind from a sensory example; for his mind is not spatially distant from the minds of men, but by the greatness of its superiority. And no one will be likened to your reasonings. No one is likened to the reasonings of God. As if you were saying: \"No one will be likened to the creation of God.\" For even if there are craftsmen among men, yet they do not construct the underlying matter of the things that come to be. For example, if a carpenter makes a bed or a throne, he does not also make the wood in his craft. He only imposes the finished form upon the matter that is already present. But God, not finding matter, does not impose the form upon it, but co-establishes it with the form. I announced and I spoke, they were multiplied beyond number. You know that if we do not understand something as we ought and wish to announce it to another, how is it that we say thus and thus, when we know that we have not grasped what we wished to say? And so this one also says: \"I announced and I spoke.\" Since no one of your reasonings is like, \"I announced and I spoke.\" But it can also be taken thus: \"I announced\" according to disposition, according to understanding, and \"I spoke\" sensibly according to utterance; for one must first understand, and then thus speak. Why \"they were multiplied beyond number\"? —The reasonings, to which no one is likened. Sacrifice and offering you did not desire. Henceforth he says: \"You brought me up from the pit of misery and from the mire of clay, you set my feet upon the rock, you directed my steps.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":495,"ref":"p495","source":"ὅσον ἐπὶ τοῖς χριστηρίοις τούτοις λόγοις καὶ ταῖς ἔτι μ̣ε̣ι´̣ζ̣οσιν ε̣ὐεργεσίαις ἔδει θῦσαι καὶ ὁλοκαυτῶσαι τῷ θεῷ. ἀλλ' οὐκ ἠθέλησας τὰ αἰσθητὰ ὁλοκαυτώματα, τὰς θυσίας τὰς σωματικὰς τὰς ἐκ σφαγῆς ζῴων καὶ τῶν ἄλλων, τὰ σκιώδη. σῶμα κατηρτίσω μοι. ἀντὶ τούτων. ἑρμήνευσεν οὖν ὁ ἀπόστολος, ὅτι τοῦτο τὸ σῶμα ἡ λογικὴ καὶ ἀναίμακτός ἐστιν θυσία. ὅταν οὖν μείζων τις εὑρεθῇ θυσία, τότε τὰς προτέρας οὐκέτι θέλει· οὔκ εἰσιν αὐτῷ θεληταί. μὴ ταραττέτω σε τὸ τῶν Διμοιριτῶν· λέγουσιν γάρ· \"ὁρᾷς ὅτι σῶμα\"; –μὴ γὰρ ὁ λέγων ὅτι· \"σῶμά μοι κατηρτίσω\", τοῦτο λέγει ὅτι \"μόνον\"· καὶ γὰρ ὁ τέλειον ἄνθρωπον ἔχων ἔχει σῶμα, ἀλλ' οὐ μόνον. μονοπρόσωπον δὲ εἶπον ἐξ ἀρχῆς τὸν ψαλμόν· ἀπὸ γὰρ τῆς ἀρχῆς ἕως τοῦ τέλους τὸ αὐτὸ λέγον πρόσωπον εἰσῆκτα̣ι. ὥσπερ οὖν ἐνταῦθα εἶπεν· \"σῶμα δὲ κατηρτίσω μοι\", καὶ ἐν τοῖς ἑπομένοις ἐρεῖ· \"οἱ ζητοῦντες τὴν ψυχήν μου τοῦ ἐξᾶραι αὐτήν\". ἰδοὺ καὶ ψυχὴν ἔχει, ἰδοὺ καὶ σῶμα. ἐπειδὴ δὲ περὶ αἰσθητῶν θυσιῶν διαδεχθεισῶν ὑπὸ τοῦ πνεύματος ὁ λόγος ἐστ̣ίν, εἶπεν τὴν διαδεχομένην θυσίαν. οὐχ ἡ ψυχὴ δέ ἐστιν ἡ κατὰ τοῦτο τὸ σημαινόμενον θυσία γενομένη, ἀλλὰ τὸ σῶμα. εὖ δὲ καὶ τὸ οὐκ \"ἐξηρτίσω\", ἀλλὰ αὐτὸς αὐτὸ \"κατηρτίσω\", \"πνεύματος ἁγίου ἐπελθόντος\" ἐν τῇ Μαρίᾳ \"καὶ τῆς τοῦ ὑψίστου δυνάμεως ἐπισκιασάσης αὐτῇ\". διὰ τοῦτο οὐκ ἠθέλησας οὐκέτι ἐκείνας τὰς θυσίας καὶ προσφοράς, ἐπεὶ \"σῶμά μοι κατηρτίσω\" τὸ μέλλον θυθῆναι ὑπὲρ πάντων. καὶ τοῦτο δύναται λέγεσθαι· διὰ τοῦτο θυσίαν καὶ προσφορὰν̣ οὐκ ἠθέλησας, ἐπεὶ κατηρτίσω ἡμῖν σῶμα, ὅπερ ἱερουργεῖν καὶ θύειν σοι δυνάμεθα·","english":"To the extent that these oracular words and still greater benefactions demanded sacrifice and whole burnt offerings to God—but you did not want the perceptible whole burnt offerings, the bodily sacrifices from the slaughter of animals and the rest, the shadowy ones. A body you prepared for me—instead of these. The apostle therefore interpreted that this body is the rational and bloodless sacrifice. When, then, a greater sacrifice is found, he no longer wants the former ones; they are not acceptable to him. Let not the opinion of the Dimoirites trouble you; for they say: \"Do you see that it says 'body'?\" For the one who says \"a body you prepared for me\" does not say \"only\"; for the one who has a perfect man has a body, but not only a body. I said from the beginning that the psalm is single-personed; for from the beginning to the end the same person is introduced as speaking. Just as, therefore, here he said \"but a body you prepared for me,\" so also in what follows he will say: \"those who seek my soul to remove it.\" Behold, he also has a soul; behold, also a body. And since the discourse is about perceptible sacrifices having been replaced by the Spirit, he spoke of the sacrifice that replaces them. And it is not the soul that is the sacrifice in this sense, but the body. And well does it say not \"you equipped yourself\" but \"you yourself prepared it,\" \"when the Holy Spirit came upon Mary and the power of the Most High overshadowed her.\" For this reason you no longer wanted those sacrifices and offerings, since \"a body you prepared for me,\" the one about to be sacrificed for all. And this too can be said: for this reason you did not want sacrifice and offering, since you prepared for us a body, which we are able to consecrate and sacrifice to you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":496,"ref":"p496","source":"\"παρακαλῶ ὑμᾶς διὰ τῶν οἰκτιρμῶν, παραστῆσαι τὰ σώματα λογικὴν θυσίαν\". ἐν ἄλλοις κεῖται· \"ὠτία δὲ κατηρτίσω μοι\". ὁ εἷς μὲν οὖν ἑρμηνεύων τοῦτο λέγει ὅτι· ἐπεὶ αἰσθητὴν θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, \"ὠτία μοι κατηρτίσω\", δ̣ι' ὧν ἀκούω τὰ περὶ τῶν δηλουμένων ὑπὸ τῶν αἰσθητῶν, οἷον τῆς νοητῆς θυσίας τῆς αἰνέσεως· \"θύσατε τῷ θεῷ θυσίαν αἰνέσεως\". εἰς ἀκρόασίν με λοιπὸν καλεῖς, οὐκέτι αἰσθητὰ ἱερουργούμενα ζητεῖς, ἵν' ᾖ τὸ λεγ̣όμενον ὅμοιον τῷ· \"ἡ παιδεία κυρίου διανοίγει μου τὰ ὦτα\". ὁ ἄμουσος ἄνθρωπος οὐκ ἔχει ὠτίον πρὸς τὸ ἀκοῦσαι μουσικῶν λόγων. καὶ ἄλλος δὲ εἶπεν τῶν ἑρμηνευτῶν· \"ὠτία δέ μοι ἔσκαψας\", ἐπεὶ τη`̣ν ἀμ̣βλύτητα αὐτῶν περιεῖλες, τὸ ἐμποδίζον τῇ ἀκοῇ περιεῖλες. ἐπερ· ἐπὶ τοῦ Ἰησοῦ πῶς λαμβάνομεν; –εἶπον ὅτι αἱ\n\nἀλληγορίαι οὐκ ἐξομαλίζονται πρὸς τὰς ἱστορίας. καὶ πολλάκις τὸ τοῦ Ἀβραὰμ καὶ τῶν δύο γυναικῶν παρ̣είληφα. εἶπόν σοι ὅτι οὔκ ἐστιν ἄτρεπτος οὐσία ἡ ψυχὴ τοῦ Ἰησοῦ. ὁμοούσιός ἐστιν ταῖς ἄλλαις καὶ πᾶν ὃ ἔχει καλόν, παρὰ τοῦ θεοῦ λόγου ἔχει αὐτό. ἐπεὶ τοίνυν ἔχει καὶ τὸ ἀκούειν καλῶς, παρὰ τοῦ σωτῆρος ἔχει αὐτό. τῷ χ̣ρ̣ω̣μένῳ αὐτῇ ναῷ ὑπῆρκται. ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἐζήτησας. οὐδὲ ἐζήτησας οὐδὲ εὐδόκησας ἔτι τὰ τῆς σκιᾶς. \"τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; πλήρης εἰμί. ὁλοκαυτώματα τῶν κριῶν καὶ στέαρ ἀρνῶν οὐ βούλομαι\". τότε εἶπον· ἰδοὺ ἥκω. τότε ἐγὼ ᾧ σῶμα κατηρτίσω, εἶπον· \"ἰδοὺ ἥκω\", ἀντὶ τοῦ·","english":"I appeal to you by the mercies, to present your bodies as a rational sacrifice.\" It is written elsewhere: \"But you have prepared ears for me.\" Now one interpreter says this: since you did not want a perceptible sacrifice and offering, \"you have prepared ears for me,\" through which I hear the things signified by perceptible things—for example, the noetic sacrifice of praise: \"Offer to God a sacrifice of praise.\" You call me to hearing from now on; you no longer seek perceptible things being sacrificed, so that what is said may be similar to: \"The discipline of the Lord opens my ears.\" The unmusical man has no ear to hear musical words. And another of the interpreters said: \"But you have dug ears for me,\" since you removed their dullness, you removed what obstructed hearing. But—how do we take this in the case of Jesus? —I said that the\n\nallegories are not leveled to the histories. And I have often taken up the matter of Abraham and the two women. I told you that the soul of Jesus is not an immutable substance. It is of the same substance as the others, and whatever good it has, it has from the Word of God. Since, then, it also has the ability to hear well, it has this from the Savior. It has been supplied to the temple that uses it. Whole burnt offerings and offerings for sin you did not seek. Nor did you seek nor approve any longer the things of the shadow. \"What to me is the multitude of your sacrifices? I am full. I do not want the whole burnt offerings of rams and the fat of lambs.\" Then I said: Behold, I have come. Then I, to whom you prepared a body, said: \"Behold, I have come,\" instead of:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":497,"ref":"p497","source":"ἐπεὶ σκοπὸς τῆς ἐπιδημίας αὐτοῦ οὗτός ἐστιν τὸ τὴν σκιὰν τέλος ἀπολαβεῖν, τὸ μηκέτι θυσίας καὶ ὁλοκαυτώμ̣α̣τα προσάγεσθαι, ἥκω ἐγώ, ἵνα πληρώσω τὴν θυσίαν ὁλοκαύτωμα γενησόμενος. ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ. κεφαλὴ βιβλίου λέγεται \"πᾶσα ἡ θεόπνευστος γραφή\"· τὸ γὰρ κεφάλαιον τῆς γραφῆς ἡ περὶ Χριστοῦ ἐστιν πολιτεία. κατὰ δεύτερ̣ον̣ λόγον καὶ περὶ ἄλ̣λων λεγέσθω· εἰ μὴ γὰρ ἤμελλεν ἡ ἐπιδημία γίνεσθαι, οὐκ ἂν αἱ παλαιαὶ γραφαὶ π̣ρο̣ανεφώνουν τὸ εὐαγγέλιον. ἐπερ· ἐπὶ τῆς πεντατεύχου τοῦτο ἐγράφη; –πᾶσαν γρ̣αφὴν λέγει βιβλίον εἶναι, οὗ ἐστιν̣ κεφαλὶς τὸ τέλος δι' ὃ αἱ γραφαὶ δέδονται, ἡ σωτηρία, ἡ ἐπιδημία. ἐπερ· ἡ γένεσις οὖν τ̣οῦ κόσμου διὰ τοῦτο προιστορήθη; – ἵνα δεξιώσῃ τὴν γένεσιν τοῦ κόσμου ἐπὶ τῶν ἀνθρώπων, κα̣ὶ μετὰ ταύτ̣η̣ν τὴν γένεσιν τῶν ἀνθρώπων, ἵνα χώραν λάβῃ ἡ ἐπιδημία. \"ἀμνός\" ἐστιν \"τοῦ θεοῦ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου\". τὸ λεχθῆναι ὅτι ὁ Ἀδὰμ παρέβη \"διὰ παρακοῆς\" καὶ ὁ σωτὴρ \"δι' ὑπακοῆς\" δεδικαίωται, οὐ τὴν ἀναφορὰν ποιεῖται περὶ τοῦ σωτῆρος, ὅς ἐστιν τύπος τοῦ μέλλοντος, ἐπεὶ αὐτὸς ὁ Ἀδὰμ \"τύπος τοῦ μέλλοντός ἐστιν\"; \"τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ τὴν ἐκκλησίαν\". ὅτι δὲ οὐ πάντως, εἰ πεν λέγεται βιβλίον, ἐπὶ τῆς αἰσθήσεως δεῖ λαβεῖν αὐτό, ὁ Ἰεζεκιὴλ ἀκούει ὑπὸ τοῦ θεοῦ· \"χάνον τὸ στόμα σου\", καὶ ὁρᾷ ἐπὶ τῆς θεοῦ χειρὸς βιβλίον, καὶ λέγει ὅτι· \"λάβε αὐτὸ καὶ φάγε, καὶ πλησθήσεται ἡ κοιλία σου\". \"καὶ ἔφαγον\", φησίν, \"καὶ ἐγένετο γλυκασμὸς ἐν τῇ κοιλίᾳ μου\". καὶ λέγει· \"τοῦτο τὸ βιβλίον γέγραπται ἔσωθεν καὶ ἔξωθεν\".","english":"Since the goal of his coming is this: that the shadow should receive its end, that sacrifices and whole burnt offerings should no longer be brought—I have come, that I might fulfill the sacrifice by becoming a whole burnt offering. In the head of the book it is written concerning me. The head of the book is called \"all inspired Scripture\"; for the sum of Scripture is the conduct concerning Christ. In a second sense it may also be said concerning others: for if his coming were not going to happen, the ancient writings would not have proclaimed the gospel beforehand. Question: Was this written in the Pentateuch? —He says that every writing is a book, whose head is the end for which the writings were given—salvation, his coming. Question: Was the creation of the world therefore recorded beforehand for this reason? —So that you might welcome the creation of the world among men, and after this the creation of men, so that his coming might have a place. \"The lamb\" is \"of God, who takes away the sin of the world.\" The statement that Adam transgressed \"through disobedience\" and the Savior \"through obedience\" was justified does not make its reference concerning the Savior, who is a type of the one to come, since Adam himself \"is a type of the one to come\"; \"this mystery is great, but I speak with reference to Christ and the church.\" But that not in every case, if a book is mentioned, one must take it in the perceptible sense—Ezekiel hears from God: \"Open your mouth,\" and he sees a book on the hand of God, and he says: \"Take it and eat, and your belly will be filled.\" \"And I ate,\" he says, \"and it became sweetness in my belly.\" And he says: \"This book is written within and without.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":498,"ref":"p498","source":"κατὰ τὰ πνευματικὰ καὶ νοητὰ ἔσω γέγραπται, κατὰ τὰ αἰσθητὰ καὶ προφανῆ ἔξω. πλὴν ὁ σοφὸς ἀμφότερα κατεσθίει καὶ εὑρίσκει συμφωνίαν τῶν τε συμβόλ̣ων καὶ τῶν πρωτοτύπων. καὶ ἐν Ἰσαίᾳ πάλιν λέγει· \"καὶ ἔσται τὰ ῥήματα ταῦτα ὡς οἱ λόγοι τοῦ βιβλίου τοῦ ἐσφραγισμένου, ὃ ἐὰν δῶσιν αὐτὸ ἀνθρώπῳ ἐπισταμένῳ γράμματα λέγοντες· λάβε, ἀνάγνωθι. λέγει· οὐ δύναμαι, ἐσφράγισται γάρ\". ὁ δὲ ἀγράμματος λέγει· \"οὐκ ἐπίσταμαι γράμματα\". αἰτοῦντες ἐκεῖνος διέφερεν εἰ ἐσφράγιστο ἢ οὐκ ἐσφράγιστ̣ο. καὶ λαμβάνομεν πάλιν τὴν θεόπνευστον γραφήν, τὸν δὲ ἐπιστάμενον γράμματα καὶ μὴ δυνα´̣μενον ἀναγνῶναι διὰ τὰς ἐπικειμένας σφραγῖδας τὸν ἐκ περιτομῆς λαόν, τὸν δὲ μὴ ἐπιστάμενον γράμματα τὸν ἀπὸ τῶν ἐθνῶν. τοῦ ποιῆσαι, ὁ θεός, τὸ θέλημά σου ἠβουλήθην. διὰ τοῦτο \"εἶπον· ἰδοὺ ἥκω\", ἐπεὶ τὸ θέλημα ἠβουλήθην σου ποιῆσαι μετὰ τὸ μὴ θελῆσαί σε θυσίαν καὶ προσφοράν. οἱ ψευδοδοξοῦντες περὶ τὸν Χριστὸν λέγουσιν ὅτι διάφορα θελήματά εἰσιν· καὶ γὰρ ἐνταῦθα λέγει· \"ἥκω, βούλομαι ποιῆσαι τὸ θέλημά σου\", ἐν τῷ εὐαγγελίῳ· \"καταβέβηκα ἀπὸ τοῦ οὐρανοῦ οὐχ ἵνα ποιήσω ἀνθρώπινον θέλημα, ἀλλὰ τὸ τοῦ πέμψαντός με\". διὰ τοὺς λέγοντας οὖν ὅτι δύο θελήματα, ἐροῦμεν ὅτι· τὰ διάφορα θελήματα γίνονται ἤτοι κατὰ τὸ μᾶλλον καὶ ἧττον ἢ κατ' ἐναντιότητα. ὁ προκόπτων ἐν ἀρετῇ θέλει δ̣ικαιοσύνην καὶ ὁ τελειωθείς, καὶ οὔκ ἐστιν τὸ τοῦ τελείου θέλημα ταὐτὸν τῷ προκόπτοντος ἢ εἰσαγομένου.","english":"According to the spiritual and intelligible things, it is written within; according to the perceptible and manifest things, without. However, the wise man devours both and finds agreement between the symbols and the archetypes. And again in Isaiah he says: \"And these words shall be as the words of the sealed book, which if they give it to a man who knows letters, saying, 'Take, read,' he says, 'I cannot, for it is sealed.'\" But the illiterate man says, \"I do not know letters.\" In asking, that one differed as to whether it was sealed or not sealed. And again we take the God-inspired Scripture: the one who knows letters but cannot read because of the seals placed upon it is the people from the circumcision, while the one who does not know letters is the one from the Gentiles. \"To do your will, O God, I desired.\" Therefore \"I said, behold, I have come,\" since I desired to do your will after you did not desire sacrifice and offering. Those who hold false opinions about Christ say that there are different wills; for here too he says, \"I have come, I wish to do your will,\" and in the Gospel: \"I have come down from heaven not to do a human will, but the will of the one who sent me.\" Therefore, because of those who say that there are two wills, we shall say that different wills come about either according to more and less, or according to opposition. The one advancing in virtue wills righteousness, and so does the one who has been perfected, and the will of the perfect is not the same as that of the one advancing or the one being introduced.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":499,"ref":"p499","source":"γι´̣νε̣ται δὲ ἢ πληθὺς ἢ δυὰς τῶν θελημάτων κατὰ τὸ μᾶλλον καὶ τὸ ἧττον, γίνεται δὲ καὶ κατ' ἐναντιότητα, ὅταν̣ ο῾̣ μέν τις ἀγαθὰ αἱρῆται, ὁ δὲ κακά, ὁ δὲ θέλῃ σωθῆναι, ὁ δὲ ἁμαρτεῖν. τὸ τοίνυν\n\nτοιοῦτον θέλημα τῷ υἱῷ προσάψαι τὸ κ̣αὶ ἐναντιότητα ἔχον, ἐσχάτη ἐστὶν ἀσέβεια. εἶτα δὲ καὶ τὸ πρὸς τοὺς Μανιχαίους ποιοῦμαι. ποιητέον πρὸς τούτους· τὸ θέλημα τοῦ σωτῆρος εὑρίσκεται ἀγαθὸν ὄν· λέγει γὰρ καταβεβηκέναι ἀπὸ τοῦ οὐρανοῦ \"ἵνα ποιῶ τὸ θέλημα τοῦ θεοῦ\". τὸ δὲ ποιεῖν τὸ θέλημα τοῦ θεοῦ ἀγαθόν ἐστιν. καὶ πάλιν· \"ἐλήλυθεν ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός\". καὶ πάλιν· \"ἐὰν θέλῃς, δύνασαί με καθαρίσαι\". εἰ τοῦτο τοῦ υἱοῦ τὸ θέλημα, θέλει πάντα τὰ ἐπωφελῆ εομυχη. ἐναντίον δὲ ὂν αὐτῷ τὸ θέλημα τοῦ πατρός, σοὶ καταλιμπάνω τὸ ἀκόλουθον σκοπεῖν. εἰ δὲ κατὰ τὸ μᾶλλον καὶ τὸ ἧττον ἐν θελήμασιν ἐν διαθέσει εὑρίσκεται, ἔσται καὶ ὁ πατὴρ ἔχων διάθεσιν καὶ ὁ υἱός, τουτέστιν ποιότητα, καὶ οὐκέτι ἀσώματος ὁ πατήρ, οὔκ ἐστιν ἁπλη῀̣ οὐσί α, οὔκ ἐστιν ἀσύνθετος. οὐδὲ κατὰ τὸ μᾶλλον καὶ τὸ ἧττον ῥητέον οὐδὲ κατ' ἐναντιότητα· τὸ γὰρ τοῦ υἱοῦ θέλημα α᾿̣ποδείκνυται ὅτι ἀγαθόν ἐστιν. οὐ θεμιτὸν δὲ κατὰ θεὸν εἰπεῖν ὅμως λέγει τοῦτο θέλημα αὐτοῦ εἶν̣αι τὸ τελειῶσαι τὸ θ̣έλ̣ημα τοῦ πατρός. οὐ θεμιτὸν δὲ κατὰ θεὸν εἰπεῖν. οὐδὲ ἐναντίον ἐστὶν οὐδὲ κατὰ τὸ μᾶλλον καὶ ἧττον. περὶ ἄρα τοῦ ἀνθρώπου δεῖ ἐκλαβεῖν ταῦτα. καὶ τὸν νόμον σου ἐν μέσῳ τῆς κοιλίας μου. ἐστὶν τροφὴ πνευματικὴ χωροῦσα εἰς τὴν κοιλίαν τοῦ ἔσ̣ω ἀνθρώπου. πνευματικὴ δὲ τροφή, παντί που δῆλον, ὁ νό287 μος· οὐδὲ γὰρ αἰσθητή ἐστιν τροφή.","english":"But the will becomes either a multitude or a duality according to the more and the less, and it also comes about according to opposition, when one person chooses good things and another evil, and one wills to be saved and another to sin. Therefore, to attribute such a will—one that also involves opposition—to the Son is the utmost impiety. Then I also make my argument against the Manichaeans; one must argue against them as follows: the will of the Savior is found to be good, for he says that he has come down from heaven \"in order that I may do the will of God.\" And to do the will of God is good. And again: \"He has come to seek and to save what was lost.\" And again: \"If you will, you can cleanse me.\" If this is the will of the Son, he wills all things that are beneficial. But if the will of the Father is contrary to him, I leave it to you to consider what follows. But if in wills the more and the less is found in disposition, then both the Father and the Son will have a disposition—that is, a quality—and the Father will no longer be incorporeal, he is not a simple substance, he is not incomposite. Nor should this be said according to the more and the less, nor according to opposition; for the will of the Son is shown to be good. But it is not lawful to say this according to God; nevertheless he says that this is his will, namely to fulfill the will of the Father. But it is not lawful to say this according to God; nor is it contrary, nor according to the more and the less. These things, then, must be understood concerning the man. And your law is in the midst of my belly. It is spiritual food that passes into the belly of the inner man. And that the spiritual food is the law is clear everywhere; for it is not perceptible food.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":500,"ref":"p500","source":"αὕτη δὲ ἡ κοιλία πολλάκις ἐπαινεῖται, καὶ ἐν τῷ· \"ἀπὸ τοῦ φόβου σου ἐν γαστρὶ ἐλάβομεν\". καὶ ὥσπ̣ερ αὕτη ἡ κοιλία ἐν γαστρὶ λαμβάνει ἀπὸ θείου πνεύματος–τοῦτο δέ ἐστιν ὁ τοῦ θεοῦ φόβος–, οὕτω καὶ θείαν τροφὴν δέχετ̣αι εἰς ἑαυτήν. μηκέτι θέλοντός σου θυσίαν ἢ προσφορὰν ἢ ὁλοκαυτώματα τὸν πνευματικὸν νόμον τροφὴν ἔσχον. εὐηγγελισάμην δικαιοσύνην ἐν ἐκκλησίᾳ μεγάλῃ. \"μεγάλη ἐκκλησία\" ἐστὶν ἡ ἐκ τῶν καθέκαςτα μεγάλων συνκειμένη, περὶ ὧν ὁ Παῦλος· \"σοφίαν ἐν τοῖς τελείοις λαλοῦμεν\", ὡς τὸ τούτων ἄρα ἄθροισμα \"ἐκκλησία μεγάλη\" ἐστίν. δικαιοσύνην οὐ τὴν κατὰ νόμον, περὶ ἧς λέγει ὁ ἀπόστολος· \"κατὰ τὴν ἐν νόμῳ δικαιοσύνην γενάμενος ἄμεμπτος\". ταύτην οὖν τὴν δικαιοσύνην εὐηγγελισάμην τῇ μεγάλῃ ἐκκλησίᾳ· εἰ γὰρ τὸ γράμμα καὶ τὴν σκιάν, οὐ μεγάλοις εὐηγγελίζετο, ἀλλὰ νηπίοις. ἐπερ· ποίαν δικαιοσύνην; –περὶ ἡ῀̣ς ὁ σωτὴρ ἔλεγεν· \"ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλέον τῶν γραμματέων καὶ Φαρισαίων\", μη`̣ κ̣α̣τ̣α`̣ τὴν σκιὰν αὕτη ἐστίν; ἡ ὑμῶν οὖν–τῶν μαθητῶν–, ὁ σωτὴρ λέγει, περισσευσάτω ἡ δικαιοσύνη πλείω τῆς ἐκείνων. καὶ λέγει, ὅτι σὺν ἀγνοίᾳ ἦν ἡ ἐκείνων. διὰ τοῦτο μὴ ἀγνοήσωμεν τὴν τοῦ θεοῦ δικαιοσύνην, ἀλλ' εὐαγγελισώμεθα αὐτήν. ἰδοὺ τὰ χείλη μου οὐ μὴ κωλύσω. χείλη ὧδε τὸν λόγον λ̣έγει. πολλάκις ὅταν ἐπὶ μικρῶν καὶ ἀτελῶν ἀνθρώπων καλέσῃ λόγος εἰπεῖν τι, κωλύομεν ἑαυτῶν τὰ χείλη, οὐκ̣ ἔχομεν αὐτὰ ἀπολελυμένα, ἀλλὰ συνκαταβαίνομεν, ἐπικρύπτομεν, παροιμιωδῶς λέγομεν, καὶ κωλυ´̣εται ἡμῶν τὰ χείλη.","english":"This belly, however, is often praised, and in the passage: \"From your fear we conceived in the womb.\" And just as this belly conceives in the womb from the divine Spirit—and this is the fear of God—so also it receives divine food into itself. Since you no longer will sacrifice or offering or whole burnt offerings, the spiritual law has become food. I proclaimed righteousness in the great assembly. The \"great assembly\" is the one composed of great individuals, about whom Paul says: \"We speak wisdom among the perfect,\" so that their gathering is therefore a \"great assembly.\" Not the righteousness according to the law, about which the apostle says: \"Having become blameless according to the righteousness in the law.\" This righteousness, then, I proclaimed to the great assembly; for if it was the letter and the shadow, it was not proclaimed to the great but to the immature. —What righteousness? —The one about which the Savior said: \"Unless your righteousness abounds more than that of the scribes and Pharisees\"—is this not according to the shadow? Your righteousness, then—of the disciples—the Savior says, let it abound more than theirs. And he says that theirs was with ignorance. Therefore let us not be ignorant of the righteousness of God, but let us proclaim it. Behold, I will not restrain my lips. \"Lips\" here means the word. Often, when the word calls us to say something before small and imperfect people, we restrain our own lips, we do not have them free, but we condescend, we conceal, we speak proverbially, and our lips are restrained.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":501,"ref":"p501","source":"ὅταν δὲ τελείοις καὶ μεγάλῃ ἐκκλησίᾳ, ἐπεὶ οὐ κωλύει ἑαυτοῦ τὰ χ̣είλη, ἐπεὶ οὐδὲν ἐνποδίζει ἐκείνοις εἰπεῖν. δυνατὸν δὲ καὶ τοῦτο εἰπεῖν· ὡς τό· \"καὶ ἐν τῷ νόμῳ αὐτοῦ μελετήσει ἡμέρας καὶ νυκτός\". οὐδέποτε κωλύει ἑαυτοῦ τὰ χείλη ἀεὶ τοὺς τοῦ θεοῦ λόγους προφέρων̣. τὸ δὲ \"ἀεὶ\" οὕτω ἄκουε· ὡς δεῖ καὶ ὡς προσῆκόν ἐστιν τοῦτο ποιεῖν· κἂν γὰρ σιωπᾷ, ἐν τῇ διανοίᾳ λαλεῖ, κ̣αὶ καθεύδων, ὅταν ὡς δίκαιος καθεύδῃ, μετὰ λόγου τοῦτο ποιεῖ. καὶ διὰ τῆς σιωπῆς μνᾶταί τι ἀγαθόν. 10– 11 κύριε, σὺ ἔγνως τὴν δικαιοσύνην μου. ἐπεὶ πολλὰ τὸ δὴ λεγόμενον ἐμαρτύρησεν ἑαυτῷ–τὸ γὰρ \"εὐαγγελίσασθαι δικαιοσύνην ἐν ἐκκλησίᾳ μεγάλῃ\" μέγα ἐστὶν καί, ἵν' οὕτως εἴπω, ὑπὲρ ἄνθρωπον–, λέγει τῷ θεῷ· \"σὺ ἔγνως τὴν δικαιοσύνην μου\". ταύτη̣ν, ἣν ἀπαγγέλλω, ἔχω καὶ πεποίωμαι κατ' αὐτήν. εἰ δὲ καὶ περὶ τοῦ ἀνθρώπου τοῦ σωτῆρος λέγοιτο ὁ ψαλμός, ὅτι· ἐπεὶ οὐκ ἔγνω ἁμαρτίαν, ἀλλὰ ἡ ἁμαρτία ἣν γέγονεν, δικαιοσύνης ἐστὶν ποιητ̣ική. δύνα̣ται δὲ καὶ τοῦτο· κἂν ἀγνοοῦντές τινες","english":"But when he speaks to the perfect and the great church, he does not restrain his own lips, since nothing hinders them from speaking. It is also possible to say this, as in the passage: \"And in his law he will meditate day and night.\" He never restrains his own lips, always bringing forth the words of God. Understand \"always\" in this way: as one must and as it is fitting to do this; for even if he is silent, he speaks in his mind, and even when sleeping, when he sleeps as a righteous man, he does this with reason. And through silence he remembers something good. 10–11 Lord, you have known my righteousness. Since, as the saying goes, he has borne witness to himself in many things—for \"to proclaim righteousness in the great church\" is a great thing and, so to speak, beyond man—he says to God: \"You have known my righteousness.\" This righteousness, which I proclaim, I have and I am confident in it. But if the psalm is also spoken about the man who is the Savior, that—since he knew no sin, but sin which has come to be is productive of righteousness—this can also mean: even if some, being ignorant","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":502,"ref":"p502","source":"βλάσφημα περὶ ἐμοῦ λέγουσιν, ἀλλὰ σὺ ἐπίστασαι τὴν δικαιοσύνην μου. ὡς καὶ ἡ Σωσ̣α´̣ννα εἶπεν· \"σὺ ἐπίστασαι ὅτι ψευδῆ μου καταμαρτυροῦσιν\". οὐκ ἔκρυψα ἐν τῇ καρδίᾳ μου τὴν ἀλήθειάν σου. ὁ γνοὺς τὴν τοῦ θεοῦ δικαιοσύνην οὐ κρύπτει τὴν σύνζυγον αὐτῇ ἀλήθειαν ἐν τῇ καρδίᾳ. σύνζυγος τῇ δικαιοσύνῃ ἡ ἀλήθεια ὀνομάζεται ὅταν λέγῃ· \"ἀλήθεια ἐκ τῆς γῆς ἀνέτειλεν, καὶ δικαιοσύνη ἐκ τοῦ οὐρανοῦ διέκυψεν\". τὸν σωτῆρα λέγει δικαιοσύνην ἐκ τοῦ οὐραν̣οῦ διακεκ̣υφυῖαν· λέγει γάρ· \"ἔκλινεν τὸν οὐρανὸν καὶ κατέβη\". \"ἀνέτειλεν\" δὲ \"ἐκ τῆς γῆς\" λαβούσης τέλος τῆς ἐπιδημίας. δύναται δὲ καὶ οὕτω λαβεῖν· ὅταν ἐκ τῆς γῆς, τῆς ψυχῆς ἐκείνης τῆς ἀγαθῆς καὶ καλῆς ἀνατείλῃ τῆς ἀκουσάσης τὸν λόγον κα̣ὶ καρποφορησάσης. διακύπτει οὖν ἐκ τοῦ οὐρανοῦ ἡ δικαιοσύνη. καὶ ἐν ἄλλῳ ψαλμῷ λέγει· \"ἔλεος καὶ ἀλήθεια συνήντησαν, δικαιοσύνην καὶ εἰρήνην κατεφίλησαν\". οἱ ἀναγιγνώσκοντες τὰς ἱστορίας εὑρίσκουσιν, ὅτι ἀπὸ ἀδικημάτων οἱ πόλεμοι καὶ ταραχαὶ ἐνίστανται. ἡ δὲ ἀλήθεια ἔχει ἔλεον θεοῦ· εἰ μὴ ἐλεήσῃ γὰρ θεός, οὐ δ̣ύναταί τις γνῶναι τὴν ἀλήθειαν, ὅση καὶ οἵα ἐστίν. διὰ τοῦτο οὖν \"ἔλεος καὶ ἀλήθειαν συνήντησαν\". δυνατὸν δὲ καὶ τ̣ὸ ἔλεος, οἷον ὁ τὸν πλησίον ἀγαπῶν ὡς ἑαυτὸν ἐλεήμων ἐστὶν τοῦ πλησίον καὶ αὐτὸς τὸν ἴσον ἔλεον παρ' αὐτοῦ ἀπα̣ιτῶν· καὶ γὰρ ἡ ἀλήθεια φανεροῦται. ὥσπερ οὖν ἡ δικαιοσύνη ἡγεῖται τῆς εἰρήνης, οὕτω καὶ ὁ ἔλεος τῆς ἀληθείας. πλὴν ἀμφότερα ἓν καὶ ταὐτόν ἐστιν. ἐὰν οὖν ἐπαισχυνθῇ τὸν Ἰησοῦν καὶ τοὺς λόγους αὐτοῦ, τὴν ἀλήθειαν αὐτοῦ ἐπαισχύνεται. καὶ τὸ σωτήριόν μου εἶπα.","english":"They speak blasphemies against me, but you know my righteousness. As also Susanna said: \"You know that they bear false witness against me.\" I have not hidden your truth in my heart. He who has known the righteousness of God does not hide in his heart the truth that is yoked with it. Truth is called the yoke-fellow of righteousness when he says: \"Truth sprang up from the earth, and righteousness looked down from heaven.\" He calls the Savior righteousness that looked down from heaven; for he says: \"He bowed the heavens and came down.\" And \"it sprang up from the earth\" when the visitation had reached its end. But it is also possible to take it this way: when from the earth—that is, from that good and noble soul that heard the word and bore fruit—it sprang up. So righteousness looks down from heaven. And in another psalm he says: \"Mercy and truth met together; righteousness and peace kissed each other.\" Those who read the histories find that wars and disturbances arise from injustices. But truth has the mercy of God; for unless God has mercy, no one can know the truth, how great and of what kind it is. For this reason, then, \"mercy and truth met together.\" And it is possible that mercy is also this: for example, he who loves his neighbor as himself is merciful to his neighbor and himself asks for equal mercy from him; for indeed the truth is made manifest. Just as, then, righteousness leads the way for peace, so also mercy leads the way for truth. Yet both are one and the same. If, then, one is ashamed of Jesus and his words, he is ashamed of his truth. And I said my salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":503,"ref":"p503","source":"ἡ ὁμολογία τῆς ἀληθείας σωτήριόν μού ἐστιν. ε̣ἰ δ̣ὲ κ̣αὶ τὸν Χριστὸν λέγει τὴν ἀλήθειαν, αὐτὸν πάλιν λέγει τὸ σωτήριον, καὶ τὸ σωτήριόν μου ἐλάλησα καὶ τὴν ἀλήθειάν σου ἐφανέρωσα. τὸ σωτήριον ὄντα τὸν Χριστὸν ὃν φανερῶ, λαλῶ. οὐκ ἔκρυψα τὸ ἔλεός σου καὶ τὴν ἀλήθειάν σου ἀπὸ συναγωγῆς πολλῆς. εἴπομεν ὅτι συνέζευκται τῇ ἀληθείᾳ τὸ ἔλεος. \"συναγωγὴν\" δὲ \"πολλὴν\" λέγει τὴν ἀπὸ ἐθνῶν πιστεύσασαν, τὴν ἀπὸ πάντων τῶν ἐθνῶν συνκροτηθεῖσαν. καὶ ὁ σοφὸς τοῦτο λ̣έγει καὶ ὁ Ἰησοῦς κατὰ τὸν ἄνθρωπον. σὺ δέ, κύριε, μὴ μακρύνῃς τοὺς οἰκτιρμούς σου ἀπ' ἐμοῦ. οἰκτιρμοῖς τοῖς σοῖς εἰς τὸ ἀμέμπτως καὶ ὡς δεῖ λέγειν ἐλήλυθα. μὴ μακρύνῃς οὖν αὐτούς, ἵν' ἐπιμείνω̣ τοιου῀̣τος. \"ταχὺ προκαταλαβέτωσαν ἡμᾶς οἱ οἰκτιρμοί σου, κύριε, ὅτι ἐπτωχεύσαμεν σφόδρα\". ἐὰν μακρυνθῶσιν οἱ οἰκτιρμοί, γίνεται πτωχεία. φυλάττεται ἐκεῖνος, ἀφ' οὗ οὐκ ἐμακρύνθησαν, πλούσιος· πλούσιος δὲ ἐν τῷ ε̣ἰληφέναι τὴν ἀλήθειαν̣ καὶ τὸ ἔλεος. τὸ ἔλεός σου καὶ ἡ ἀλήθειά σου διὰ παντὸς ἀντελάβοντό μου. οἰκτίροντός σου ἐμὲ ἀντελάβοντό μου τὸ ἔλεός σου καὶ ἡ ἀλήθειά σου. \"μὴ μακρύνῃς\" οὐ῀̣ν̣ \"τοὺς οἰκτιρμούς σου\", ἵνα μείνῃ οὕτως α᾿̣ν̣τιλαμβανομένη ἡ ἀλήθειά σου καὶ τὸ σύνζυγον αὐτῇ ἔλεος. ὅτι περιέσχον με κακά, ὧν οὐκ ἔστιν ἀριθμός. διὰ τοῦτο \"μὴ μακρύνῃς τοὺς οἰκτιρμούς σου ἀπ' ἐμοῦ\", ὅτι κακὰ πολλὰ περιέσχον με οὐχ ὑποβαλλόμενα ἀριθμῷ ἤτοι διὰ τὸ πλῆθος–ἐὰν τὰ ἐπίπονα σημαίνηται, διὰ τὸ πλῆθος οὐκ ἔχουσιν ἀριθμόν. ἐὰν δὲ τὰ ἄλλα κακά, τὰ πρακτὰ περὶ ὧν εἴρηται· \"ἐν γέλωτι ἄφρων πράττει κακά\", οὔκ εἰσιν ἐν λόγῳ τινὶ ἢ ἀριθμῷ·","english":"The confession of the truth is my salvation. But if he also calls Christ the truth, he again calls him the salvation, and \"I have spoken of my salvation and I have made known your truth.\" Since Christ is the salvation, whom I make known, I speak. \"I have not hidden your mercy and your truth from a great congregation.\" We said that mercy is yoked together with the truth. He calls the \"great congregation\" the one that believed from the Gentiles, the one assembled from all the Gentiles. Both the wise man says this and Jesus according to the man. But you, Lord, do not remove your compassions far from me. By your compassions I have come to speak blamelessly and as one ought. Do not remove them far, then, that I may remain such. \"Let your compassions quickly come to meet us, Lord, for we have become very poor.\" If the compassions are removed far, poverty results. That one is kept rich, from whom they have not been removed far; and he is rich in having received the truth and the mercy. Your mercy and your truth have continually taken hold of me. Because you have pity on me, your mercy and your truth have taken hold of me. \"Do not remove far,\" then, \"your compassions,\" that your truth and the mercy yoked with it may remain thus taking hold. For evils have encompassed me, of which there is no number. For this reason \"do not remove your compassions far from me,\" because many evils have encompassed me that are not subject to number—either because of their multitude (if the troubles are meant, because of their multitude they have no number), or else the other evils, the practical ones about which it is said: \"In laughter a fool does evil,\" are not in any account or number.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":504,"ref":"p504","source":"οὐ γὰρ τῶν ὄντων εἰσίν, ἐπινοήματά εἰσιν ἀνθρώπων, π̣αραβάσεις̣ εἰσὶν θείων νόμων. τὸ διττὸν οὖν τῶν κακῶν λάμβανε σημαινόμενον. κατέλαβόν με αἱ ἀνομίαι μου, καὶ οὐκ ἠδυνήθην τοῦ βλέπειν. δυνατὸν δὲ καὶ οὕτω λαβεῖν· \"ὅτι περιέσχον με κακὰ\" οὐχ ὑποπίπτοντα ἀριθμῷ–ὡς εἴρηται νῦν, δύο τρόπους–, διὰ τοῦτο· \"αἱ γὰρ ἀνομίαι μου κατέλαβόν με\". ἀπὸ ἄλλης δὲ ἀρχῆς αὐτὸ ἀναγνωστέον, συναπτομένου τοῦ· \"ὅτι περιέςχον με κακά\"· \"σὺ δέ, κύριε, μὴ μακρύνῃς τοὺς οἰκτιρμούς σου ἀπ' ἐμοῦ\", \"ὅτι περιέσχον με κακά, ὧν οὐκ ἔστιν ἀριθμός\". ἀμφοτέρων οὖν ἡγείσθω· \"τὸ ἔλεός σου καὶ ἡ ἀλήθειά σου διὰ παντὸς ἀντελάβοντό μου\". ὧδε οὖν τοῦτο λέγει· ἀνομίας λέγει τὰς ἑ´̣ξε̣ων ε᾿̣νε̣ργητικ̣ὰς καὶ ὑποβαλλούσας\n\nτὰς ἀνομίας δυνάμεις. \"κατέλαβόν με\" οὖν \"αἱ ἀνομίαι μου, καὶ οὐκ ἠδυνήθην τοῦ βλέπειν\"· βλαπτικαὶ γάρ εἰσιν τῶν ὄψεων τοῦ νοῦ, ἀβλεψίαν παρέχουσιν τῷ ὄμματι τοῦ ἔσω ἀνθρώπου. ἐπεὶ οὖν κατέλαβόν με, οὐ δύναμαι βλέπειν. καὶ αὐτὰς δὲ τὰς ἕξεις δυνατὸν λαβεῖν. ἡ προτέρα δὲ ἐξήγησις ἔλαβεν τὰς ἐνεργούσας δυνάμεις. καὶ αὐταὶ κατέ289 λαβόν με, διώκουσαι ὑποχείριόν με ἔλαβον, καὶ διὰ τοῦτο οὐ δύναμαι ὁρᾶν· βλαπτικαὶ γὰρ τῶν ὄψεών εἰσιν αἱ ἀνομίαι τοῦ ἔσω ἀνθρώπου. ἐπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου, καὶ ἡ καρδία μου ἐνκατέλιπέν με. ἐὰν θέλῃς αὐτὰς τὰς ἁμαρτίας, καταλαμβάνουσιν, ὅταν τις ὑποπέσῃ αὐταῖς καὶ ἁμαρτήσῃ· τοῦτο γὰρ παθὼν βλάπτεται τὸ διανοητικὸν τῆς ψυχῆς. ἐὰν δὲ καὶ τὰς ἐνεργούσας αὐτὰς δυνάμεις, ὁμωνύμως καλοῦνται π̣ο̣λλάκις τῷ ὀνόματι τῆς ἕξεως. \"καὶ ἡ καρδία μου ἐνκατέλιπέν με\".","english":"For they are not among things that exist; they are human inventions, they are transgressions of divine laws. Understand, then, the twofold meaning of evils. My lawless deeds have overtaken me, and I was unable to see. But it is possible to take it also in this way: \"because evils have surrounded me\" — not falling under number, as has now been said, in two ways — for this reason: \"for my lawless deeds have overtaken me.\" But from another beginning this must be read, with \"because evils have surrounded me\" joined together: \"But you, Lord, do not keep your mercies far from me,\" \"because evils have surrounded me, of which there is no number.\" Let this, then, lead off both: \"Your mercy and your truth have continually taken hold of me.\" Here, then, he says this: he calls \"lawless deeds\" the powers that are active in dispositions and that underlie the lawless deeds. \"My lawless deeds have overtaken me,\" then, \"and I was unable to see\"; for they are harmful to the eyes of the mind, they produce blindness in the eye of the inner man. Since, then, they have overtaken me, I cannot see. But it is possible to take the dispositions themselves as well. The former interpretation took the active powers. And these themselves have overtaken me, pursuing me they took me captive, and for this reason I cannot see; for the lawless deeds of the inner man are harmful to its eyes. They were multiplied beyond the hairs of my head, and my heart abandoned me. If you mean the sins themselves, they overtake a person whenever he falls under them and sins; for having suffered this, the reasoning faculty of the soul is harmed. But if you mean the powers themselves that are active, they are often called by the same name as the disposition. \"And my heart abandoned me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":505,"ref":"p505","source":"ἐπεὶ αἱ ἀνομίαι αἱ καταλαβοῦσαί με καὶ ἀφελόμεναι τὸ βλέπειν μου \"ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου ἐπληθύνθησαν\", \"ἐνκατέλειψέν με ἡ καρδία μου\", οὐκε´̣τ̣ι ἔχω τὴν ἀνθρώπου καρδίαν τὴν σοφοῦ· ἡ τοῦ γὰρ λέγοντος ταῦτα καρδία σαρκίνη ἐστίν. ὅταν οὖν ἐνκαταλείψῃ τιν̣ὰ η῾̣ σ̣αρκίνη καρδία, λιθίνη γίνεται. εὐδόκησον, κύριε, τοῦ ῥύσασθαί με. ἐπεὶ κατέλαβον αἱ ἀνομίαι καὶ βλέπειν οὐ δυ´̣ναμαι καὶ ἐπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου, \"εὐδόκησον τοῦ ῥύσασθαί με\", ἵνα μὴ μείνῃ ἡ καρδία ἐνκαταλελειμμένη. ἐὰν δὲ περὶ τῶν τριχῶν ταύτης τῆς κεφαλῆς ᾐ῀̣ν ὁ λόγος, ὑπερβολικῶς εἴρηκεν ε̣ ἐὰν γένωνται ἀνομίαι, οὐ δύνανται ὑπερβαλεῖν τὸ πλῆθος τω῀̣ν τριχῶν τῆς κεφαλῆς. ὑπερβολικῶς οὖν εἴρηται. ἐὰν δὲ μή, τοῦτο λέγει· αἱ γὰρ τρίχες τῆς κεφαλῆς μου, τουτε´̣στιν τὰ ἀναίσθη̣τα κ̣ινήματα τὰ μὴ τῷ ὄντι πρέποντα νῷ, τρίχες εἰσίν· τῶν γὰρ ἐν ἡμῖν ἀναισθήτων καὶ αἱ τρίχες εἰσὶν αἱ ἁπτ̣όμεναι. του῀̣τ̣ο̣ οὖν λέγει· καταλαβουσῶν τῶν ἀνομιῶν μου καὶ βλέπειν μη̣κέτι δυναμε´̣νου, ἐπληθύν̣θησαν αἱ τρίχες τῆς κεφαλῆς μου, τὰ ἀναισθήτως διανοούμενα, τὰ ἀνοήτως ἐνθυμούμεν̣α. διὰ τοῦτο ἡ καρδία μου, αὐτὸς ὁ νοῦς, ἐνκατέλιπέν με. οὐκέτι ἐμὸς νοῦς ἐστιν ὑποσυρεὶς ε̣ἰς ἁμαρτίαν. κύριε, εἰς τὸ βοηθῆσαί μοι πρόσχες. αἰτῶ σε γὰρ εὐδοκῆσαι τοῦ ῥύσασθαι οὐκ ἄλλου χάριν ἢ ἵνα π̣ρόσχῃς τῷ βοηθῆσαί μοι. βοηθεῖς δέ μοι, ἐὰν ἐκτὸς τῶν κρατούντων πολεμίων με ποιήσῃς. καταισχυνθείησαν καὶ ἐντραπείησαν ἅμα οἱ ζητοῦντες τὴν ψυχήν μου τοῦ ἐξᾶραι αὐτήν. ἔλεγον μονοπρόσωπον εἶναι τὸν ψαλμ̣όν.","english":"Since my lawless deeds that overtook me and took away my sight \"were multiplied beyond the hairs of my head,\" and \"my heart abandoned me,\" I no longer have the heart of a wise man; for the heart of the one who says these things is fleshly. When, then, the fleshly heart abandons someone, it becomes a heart of stone. Be pleased, Lord, to rescue me. Since my lawless deeds overtook me and I can no longer see, and they were multiplied beyond the hairs of my head, \"be pleased to rescue me,\" so that the heart may not remain abandoned. But if the discourse were about the hairs of this head, he has spoken hyperbolically—if lawless deeds should come to be, they cannot exceed the multitude of the hairs of the head. So it has been spoken hyperbolically. But if not, this is what he means: for the hairs of my head—that is, the senseless impulses that are not fitting for the mind that truly is—are hairs; for the hairs are also among the senseless things in us, those that can be touched. This, then, is what he says: when my lawless deeds overtook me and I could no longer see, the hairs of my head were multiplied—the things thought senselessly, the things pondered foolishly. For this reason my heart, the mind itself, abandoned me. It is no longer my mind, dragged down into sin. Lord, attend to helping me. For I ask you to be pleased to rescue me for no other reason than that you may attend to helping me. And you help me if you place me outside the enemies who overpower me. Let those be ashamed and put to shame together who seek my soul to remove it. They said that the psalm is single-personed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":506,"ref":"p506","source":"καὶ ἐὰν ἄνθρωπος ᾖν ὁ λέγων, περὶ ἀμφοτέρων δέησιν ἀναπέμπει περί τε τοῦ σώματος καὶ τῆς ψυχῆς. ἐα`̣ν οὖν \"ὁ τοῦ ἀνθρώπου υἱός\", ὁ ἐκ τῆς Μαρίας προεληλυθὼς ναός, λέγῃ ταῦτα, ἐροῦμεν πρὸς τοὺς λέγοντας σῶμα μόνον ἀνειληφέναι διὰ τοῦ τὸ εἰρῆσθαι· \"σῶμα δὲ κατηρτίσω μοι\", –ἰδοὺ καὶ τοῦτο λέγει, τὸ αὐτὸ δὲ πρόσωπόν ἐστιν τὸ ἀπ̣αγγέλλον. ἐντρέπονται καὶ αἰσχύνονται οἱ γνω῀̣σιν λαμβάνοντες τῆς ἀληθείας. ἀποστραφείησαν εἰς τὰ ὀπίσω καὶ ἐντραπείησαν οἱ θέλοντές μοι κακά. μέγα πρᾶγμά ἐστιν τὸ τὴν κακίαν εἰς τὰ ὀπίσω ἀποστραφῆναι· τὸ ἔνπροσθεν γὰρ ἐλαύνειν βλαβερόν ἐστιν. \"εἰς τὰ ὀπίσω\" οὖν \"ἀποστραφείησαν\" ὡ´̣στε μὴ αὐξῆσαι τὴν ὁδόν, μὴ ἐλάσαι ἐπὶ τὸ χεῖρον. ἐνδυσάσθωσαν παραχρῆμα αἰσχύνην αὐτῶν οἱ λέγοντές μοι· εὖγε εὖγε. ἐστὶν εὐχόμενος περὶ ὧν λέγει \"παραχρῆμα\", ἵνα̣ μὴ ἐπιμείνωσιν ἐν τῷ κακῷ, ἵνα̣ μὴ ἀδιαλείπτως λέγωσι̣ν· \"εὖγε εὖγε εὖγε\". ἐπιχαιρεκάκων ἐστὶν λέγειν \"εὖγε εὖγε\" ἐπ̣ὶ τ̣οῖς παθοῦσιν α᾿̣νάρεστόν τι. ἀγαλλιάσαιντο καὶ εὐφρανθείησαν ἐπὶ σοὶ πάντες οἱ ζητοῦντές σε, κύριε. εἰπὼν πε̣ρὶ τῶν ἐναντίων, ἵν̣α καὶ αἰσχυνθῶσιν καὶ ἐντραπῶσιν καὶ εἰς τὰ ὀπίσω ἀποστραφῶσιν ἐπιχαιρε̣κ̣άκως λέγοντες \"εὖγε εὖγε\", λέγει· \"ἀγαλλιάσαιντο καὶ εὐφρανθείησαν ἐπὶ σοί, κύριε, οἱ ζητοῦντές σε\". τότε ἀγαλλιώμε̣θα καὶ εὐφραιν̣όμ̣εθα, ὅταν ζητήσαντες εὕρωμέν σε· ἀγαλλιᾶται γὰρ καὶ εὐφραίνεται ὁ ζ̣η̣τῶν τι, ὅταν αὐτὸ εὕρ̣ῃ. κἂν οὖν ἐπίπονα, κἂν ἄλλα βλάπτοντα","english":"And if the one who says these things was a man, he sends up petition concerning both—concerning the body and the soul. If, then, \"the Son of Man,\" the temple that came forth from Mary, says these things, we shall say to those who claim that he took only a body, because it is said, \"But a body you prepared for me\"—behold, he says this too, and it is the same person who declares it. Those who receive knowledge of the truth are put to shame and confounded. Let those who wish me evil be turned back and put to shame. It is a great thing for evil to be turned backward; for to drive forward is harmful. \"Let them be turned back,\" then, \"backward,\" so as not to increase the road, not to drive on to the worse. Let those who say to me, \"Well done, well done,\" be clothed with their shame immediately. He is praying concerning those of whom he says \"immediately,\" that they may not persist in evil, that they may not say without ceasing, \"Well done, well done, well done.\" It belongs to those who rejoice in evil to say \"Well done, well done\" over those who have suffered something displeasing. Let all those who seek you rejoice and be glad in you, O Lord. Having spoken concerning the adversaries, that they may both be put to shame and confounded and be turned backward, who rejoice in evil and say \"Well done, well done,\" he says, \"Let those who seek you rejoice and be glad in you, O Lord.\" Then we shall rejoice and be glad when, having sought, we find you; for the one who seeks something rejoices and is glad when he finds it. And so, even if they are laborious, even if other things are harmful","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":507,"ref":"p507","source":"ἐπέλθῃ, ζητοῦμέν σε εὑρεῖν βοηθόν. τότε̣ δε`̣ φαινόμενος βοηθεῖς κ̣αὶ λέγεις· \"ἔτι σοῦ λαλοῦντος ἐρῶ· ἰδοὺ πάρειμι\". 290 17 καὶ εἰπάτωσαν διὰ παντός· μεγαλυνθήτω ὁ κύριος. ἐπεὶ εὑρόντες σε εὐχαριστοῦντες \"εἰπάτωσαν διὰ παντός· μεγαλυνθήτω ὁ κύριος\", ἔχοιεν ἐκεῖνα τὰ δι' ἃ ὑμνεῖν ὀφείλουσιν καὶ ἀγαλλιᾶσθαι. εἰπάτωσαν διὰ παντός δύναται δὲ καὶ τοῦτο· μὴ ὑπάρξοι ποτὲ αὐτοῖς ἀχ̣αριστία. οἱ ἀγαπῶντες τὸ σωτήριόν σου. τὴν δικαίου σωτηρίαν ἢ τὸν αἴτιον αὐτοῖς γινόμενον σωτηρίαν μέλλουσαν. \"διὰ παντὸς Μεγαλυνθήτω ὁ κύριος, λεγέτωσαν\". ἀγαπῶντες τὸ σωτήριόν σου καὶ μεγαλύνουσιν διὰ παντὸς ἐπ' αὐτῷ τὸν θεόν. ἐγὼ δὲ πτωχὸς καὶ πένης εἰμί· κύριος φροντιεῖ μου. διὰ τοῦτο παρακαλῶ ὑπαρχθῆναί μοι τὴν σὴν βοήθειαν κ̣αὶ εὐδοκῆσαί σ̣ε τοῦ ῥύσασθαί με, ὅτι \"πτωχὸς καὶ πένης εἰμί\". οὐ δύναμαι ἐμαυτῷ ἐπαμύνειν, οὐ δύναμαι ἔξωθεν ἐμαυτὸν τῶν ἐπικειμένων ποιῆσαι, εἰ μὴ σὺ βοηθήσῃς. \"πτωχὸς\" οὖν \"εἰμι καὶ πένης\". διαφορὰ δὲ τούτων καὶ ἄλλοτε εἴρηται. βοηθός μου καὶ ὑπερασπιστής εἶ μου σὺ εἶ· ὁ θεός μου, μὴ χρονίσῃς. ἐπεὶ σὲ βοηθὸν ἐπεκαλεσάμην καὶ ὑπερασπιστὴν προβάλλ̣οντα ὑπὲρ ἐμοῦ τὴν ἀσπίδα σου–α̣ὑ´̣τη δέ ἐστιν ἡ ἀλήθεια· \"ὅπλῳ\" γὰρ \"κυκλώσει σε ἡ ἀλήθεια αὐτοῦ\"–, \"μὴ χρονίσῃς\", μὴ ὑπὲρ δύναμιν ὁ ἀγών μοι γένηται. ὅτ̣ε οἶδας καίριον εἶναι ἐπινεῦσαι καὶ βοηθῆσαι καὶ ῥύσασθαι, τοῦτο γενέσθω· ὁ´̣σον γὰρ ἧκεν ε̣ἰς τὴν ἐμὴν δύναμιν καὶ τὴν φύσιν, ἀσθενής εἰμι ἐμαυτῷ βοηθῆσαι, ἔξω ἐμαυτὸν ποιῆσαι τῶν ἐπικειμένων κακῶν. 290 1–2 Εἰς τὸ τέλος· ψαλμὸς τῷ Δαυίδ. μακάριος ὁ συνίων ἐπὶ πτωχὸν καὶ πένητα.","english":"when you come upon me, we seek to find you as a helper. Then, appearing, you help and say: \"While you are still speaking, I will say: Behold, I am present.\" And let them say continually: Let the Lord be magnified. Since, having found you, they give thanks, \"let them say continually: Let the Lord be magnified,\" that they may have those things for which they ought to sing hymns and rejoice. \"Let them say continually\" can also mean this: may ingratitude never be theirs. Those who love your salvation. The salvation of the righteous man, or the one who becomes for them the salvation that is to come. \"Continually let the Lord be magnified, let them say.\" Those who love your salvation also magnify God continually because of it. But I am poor and needy; the Lord will take thought for me. Therefore I beseech that your help be granted to me and that you be pleased to rescue me, because \"I am poor and needy.\" I cannot defend myself, I cannot put myself outside the things that press upon me, unless you help. \"I am,\" then, \"poor and needy.\" The difference between these has been stated at other times too. You are my helper and my protector; you are my God, do not delay. Since I have called upon you as helper and as protector who throws your shield over me—and this is the truth; for \"with a weapon his truth will encircle you\"—\"do not delay,\" let the struggle not become beyond my strength. When you know that it is the right moment to nod assent and to help and to rescue, let this be done; for as far as it depended on my strength and my nature, I am weak to help myself, to put myself outside the evils that press upon me. For the end; a psalm of David. Blessed is the one who understands concerning the poor and needy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":508,"ref":"p508","source":"καὶ τοῦτον τὸν ψαλμὸν ἐκ προσώπου τοῦ σωτῆρος ἐκλα̣μβάνουσιν πολλοὶ διὰ τ̣ὸ κ̣εῖσθαι ὧδε ῥητὰ λημφθέντα ἐν τῷ εὐαγγελίῳ ὡς ὑπὸ τοῦ σωτῆρος εἰρημμένα καὶ περὶ τοῦ σωτῆρος πραχθέντα καὶ θεωρηθέντα. \"μακάριος\", φησίν, \"ὁ συνίων ἐπὶ πτωχὸν καὶ πένητα\". καὶ πρὸς τὸ ἦθος ἐξηγ̣ήσαντο πολλοὶ τοιαῦτα ὅτι· διάφοροί εἰσιν οἱ πενόμενοι καὶ οἱ πτωχοί· καὶ ὁ τούτοις κοινωνῶν ὀφείλει κατὰ ἀναλογίαν τὴν κοινωνία̣ν π̣οιεῖν· τότε γὰρ συνετῶς ποιεῖ. οὐ πάντα ἀποροῦντα τροφῆς δεῖ τρέφειν. οὐκ ἔστιν δὲ ἀπορῶν τροφῆς διὰ τὸ ἀσώτως πρότερον ἐζηκέναι–μέθαις ἐσχόλασεν, πάντα ἃ εἶχεν ἀσέμνως καὶ φαυ´̣λως κατεδαπάνησεν–, ἄλλος δὲ ἢ διὰ νόσον μακρὰν ἢ διὰ πολυπαιδίαν. δεῖ οὖν μετὰ συνέσεως παρέχειν ἑκάστῳ. εἴ τις οὖν μὴ ἔχει πᾶσιν διδόναι, ἐκείνοις̣ οἷς ὀφείλει δοῦναι, μετὰ συνέσεως ὀφείλει τοῦτο ποιεῖν, εἰ δὲ δύναται, καὶ τοῖς ἄλλοις οἰκτίρμων γινόμενος κατὰ τὸν ἐν τ̣οῖς οὐρανοῖς πατέρα, ἀνατέλλων οὐ μόνον ἐπὶ ἀγαθοὺς τὸν ἥλιον, ἀλλὰ καὶ ἐπὶ πονηρούς ἀνατέλλων οὐ μόνον ἐπὶ ἀγαθοὺς τὸν ἥλιον, ἀλλὰ καὶ ἐπὶ πονηρούς. ὅταν μέντοι μὴ οἷός τε πᾶσιν ἐπαρκεῖν, μετὰ συνέσεως̣ ποιείτω το̣ῦτο. δύναται καὶ π̣ε̣ρ̣ὶ τοῦ σωτῆρος τοῦτο ληφθῆναι· \"δι' ἡμᾶς\" γὰρ \"ἐπτώχευσεν\", καὶ οὐκ ἄλλου χάριν. \"ἐπτω´̣χευσεν δι' ἡμα῀̣ς\", ἵν̣α ἀπὸ πτωχείας ἡμᾶς ἐλευθερώσῃ, ἵνα ἀπὸ πενίας ἡμᾶς ἀποστήσῃ. \"τὸν μὴ γνόντα\", φησίν, \"ἁμαρτίαν̣ ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν\"–ἥδε ἡ πτωχεία αὐτοῦ–, \"ἵν' ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ\". ἐρύσθη οὐκ̣ ἐκρατήθη.","english":"And many take this psalm as spoken in the person of the Savior, because there are here literal sayings that were taken in the Gospel as both spoken by the Savior and done and observed concerning the Savior. \"Blessed,\" it says, \"is the one who understands concerning the poor and needy.\" And many have expounded it with regard to character in this way: that those who are in need and the poor are different, and the one who shares with them ought to make his sharing according to proportion; for then he acts with understanding. It is not necessary to feed everyone who lacks food. And one is not lacking food because he previously lived prodigally—he devoted himself to drunkenness, and squandered everything he had indecently and basely—but another does so either because of a long illness or because of having many children. One ought, then, to give to each with understanding. If, then, someone does not have enough to give to all, he ought to do this with understanding for those to whom he owes giving; but if he is able, let him also become merciful to the others, in imitation of the Father in the heavens, who makes his sun rise not only on the good but also on the evil, who makes his sun rise not only on the good but also on the evil. Whenever, however, he is not able to suffice for all, let him do this with understanding. This can also be taken concerning the Savior; for \"for our sakes he became poor,\" and not for the sake of another. \"He became poor for our sakes,\" so that he might free us from poverty, so that he might remove us from destitution. \"The one who knew no sin,\" it says, \"he made to be sin for us\"—this is his poverty—\"so that we might become the righteousness of God in him.\" He was rescued, not seized.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":509,"ref":"p509","source":"εἰ καὶ γέγονεν ἁμαρτία, ἀλλ' οὐχ ἵνα μείνῃ ἁμαρτία, ἀλλ' ἵν' ἐλευθερώσῃ τοὺς π \"γιγνώσκετε τὴν χάριν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅτι πλούσιος ὢν δι' ἡμᾶς ἐπτώχευσεν\". καὶ τό γε παράδοξον· \"πλούσιος ὢν\" π̣τωχός ἐστιν, καὶ ἡ πτωχεία αὕτη ἡμᾶς πλουσίους κατασκευάζει ἢ ποιητικὴ πλουσίων ἐστίν. οὐ καθάπαξ ἐστὶν πτωχός, ἀλλὰ πρὸς τὸν πλοῦτον αὐτοῦ. ἐν ἡμέρᾳ πονηρᾷ ῥύσεται αὐτὸν κύριος. ἐρύσατο τὸν Ἰησοῦν \"ἐν ἡμέρᾳ πονη̣ρᾳ῀̣\", ὅτε περιστοιχ̣ίζοντ̣ες αὐτὸν ἔλεγον· \"σταύρου, σταύρου αὐτόν· οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα\". ἐρύσθη δὲ καὶ ἀπὸ τη῀̣ς η῾̣μέρ̣ας τῆς πονηρᾶς, ὅτι γενόμενος ἁμαρτία\n\nδικαιοσύνης γέγονεν ποιητικός. τὸ τῆς συνέσεως ὄνομα ἐπ̣ὶ τοῦ εὖ ποιεῖν τοὺς ἀδελφοὺς δεομένους λαμβάνεται· καὶ γὰρ ὁ ἀπόστολος περὶ προςφορᾶς λέγει· \"νόει ἃ λέγω· δώῃ γάρ σοι ὁ θεὸς σύνεσιν ἐν πᾶσιν\". ἔστιν δὲ σύνεσις ἐπιστήμης συνβλητῶν καὶ μὴ συνβλητῶν. συνβλητά εἰσιν τὰ ὁμοιούμενα, τὰ ἰσαζόμενα, ὅταν ἄλλο ἄλλῳ συναγάγωμεν καὶ εὑρίσκωμεν αὐτὸ ἢ καθ' ὁμοιότητα ἢ κατ' ἰσότητα τὴν ταὐτότητα ἔχειν. ὁ οὖν σύνεσιν ἔχων ἐπίσταται, ποῖα ποίοις συνάπτεται καὶ ποῖα ποίοις οὐχί. κύριος διαφυλάξαι αὐτὸν καὶ ζήσαι αὐτὸν καὶ μακαρίσαι αὐτὸν ἐν τῇ γῇ. περὶ ἀμφοτέρων δύναται λέγεσθαι· κύριος φυλάξει τὸν πτωχὸν καὶ πένητα. διὰ τοῦτο καὶ τὸν συνίοντα εἰς ταὐτὸν αὐτῷ ἤγαγεν. πού ποτε ἐλέχθη ὅτι̣· ὅταν ἴδῃς, φέρε, κάμνοντα καὶ ἄφνω ἐληλυθότα διὰ ἄλλην πρόφασιν ἐκεῖ ἰατρόν, σκόπει ὅτι ὁ θεῖος τῆς προνοίας λ̣όγος ἠγίοχεν τὸν ἰατρόν, οἰκτίρμονα ἰατρόν, ἵνα συνπαθήσας τῷ κάμνοντι βοηθήσῃ αὐτῷ ἰατρικῶς.","english":"Even if he became sin, it was not so that he might remain sin, but so that he might set free those who... \"You know the grace of our Lord Jesus Christ, that though he was rich, for our sakes he became poor.\" And the paradox is this: \"though he was rich,\" he is poor, and this poverty makes us rich, or is productive of rich things. He is not poor in an absolute sense, but in relation to his wealth. In an evil day the Lord will deliver him. He delivered Jesus \"in an evil day,\" when those standing around him said, \"Crucify, crucify him; we have no king but Caesar.\" And he was delivered also from the evil day, because having become sin\n\nhe became productive of righteousness. The name of understanding is taken in reference to doing good to brothers in need; for the apostle also says concerning the offering: \"Think about what I say; for God will give you understanding in all things.\" And understanding is the knowledge of things that are comparable and things that are not comparable. Comparable things are those that are made like, those that are equalized, when we bring one thing together with another and find that it has identity either by likeness or by equality. Therefore the one who has understanding knows which things are joined with which, and which things are not joined with which. May the Lord preserve him and keep him alive and bless him in the land. It can be said concerning both: the Lord will guard the poor and the needy. For this reason he also brought the one who understands into the same state as himself. Where was it ever said that: when you see, bring—someone sick, and suddenly a physician has come there for some other reason, consider that the divine word of providence has guided the physician, a compassionate physician, so that having suffered with the sick man he might help him in a medical way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":510,"ref":"p510","source":"ἠ´̣τ̣οι δὲ τὸν πτωχὸν καὶ πένητα μακαρίζει καὶ ζῆν αὐτὸν ποιεῖ ἐν τῇ γῇ ἢ τὸν συνιέντα καὶ σύνεσιν λαβόντα ἐπὶ πτωχὸν κ̣α̣ι`̣ καὶ πένητα. περὶ τοῦ σωτῆρος ἐὰν λέγῃς, διαφυλάττει αὐτὸν καὶ ζῆν αὐτῷ παρέχει· εἰ γὰρ καὶ \"ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως θεοῦ\". κατὰ κοινοῦ τὸ \"ἐν τῇ γῇ\" λάβε. καὶ μὴ παραδῷ αὐτὸν εἰς χεῖρας ἐχθρῶν αὐτοῦ. οὐ παραδίδωσιν τὸν τοιοῦτον \"εἰς χεῖρας ἐχθρῶν αὐτοῦ\". πολλοὺς ἔχει ὁ τοιοῦτος ἐχθ̣ρούς, πολλοὺς ἐφεδρεύοντας ἔχει· ἐπεὶ γὰρ μ̣α̣κάριος ἀνήρ ἐστιν καὶ σύνεσιν ἔχει ἐπὶ πτωχὸν καὶ πένητα κατὰ πάσας τὰς ἀποδοθείσας σαφηνείας, καὶ πολλοὺς ἔχει τοὺς ἐφεδρεύοντας· ῥύσεται γὰρ αὐτὸν ὁ θεὸς ἐκ τῶν χειρῶν αὐτῶν. οὐ ῥύεται δὲ ἐκ τῆς χειρὸς τῶν διωκ̣όντων ὁ ἐπιδιδόμενος αὐτοῖς. κύριος βοηθήσει αὐτῷ ἐπὶ κλίνης ὀδύνης αὐτοῦ. ὧδε περὶ τοῦ πτωχοῦ λέγει· κἂν ἐπὶ κλίνης γένηται νοσῶν καὶ ὀδυνηρὸν ᾖν αὐτῷ τὸ τοιοῦτον, βοηθεῖ αὐτῷ ὁ θεός. ἔχε τὰ περὶ τῶν παραλυτικῶν ἐν τοῖς εὐαγγελίοις εἰρημένα· ἐν κλίνῃ ὀδύνης ἔμεινεν ὁ τριάκοντα καὶ ὀκτὼ ἐνιαυτοὺς βεβλη̣μένος κλινήρης ὥστε μηδὲ σαλευθῆναι δύνασθαι μηδὲ διαναστῆναι. καὶ ἄλλοι δὲ τοιοῦτοι ἀνεγράφθ̣ησαν ἐν τοῖς εὐαγγελίοις πα̣ραλυτικοίς. οὐ πᾶς δὲ ὁ ἐπὶ κλίνης ὀδύνην καὶ ἀρρωστίαν ἔχων ῥύεται. Ὀχοδίας οὖν ἀπὸ τῆς κοίτης ἔπεσεν ἐκ τοῦ ὑπερῴου καὶ ἀπέθανεν. εἰ δὲ πρὸς ἀναγωγήν, τὸ σῶμα πολλάκις κλίνη ὀνομάζεται τῆς ψυχῆς. καὶ πολλαί εἰσιν γραφαὶ συναγορεύουσαι τῇ τοιαύτῃ θεωρίᾳ. ὅταν τις οὖν ἐν τῷ φθαρτῷ σώματι ᾖν καὶ τῷ γ̣ηΐνῳ σκήνει ὃ \"βρίθει νοῦν πολυφρόντιδα, \"ἐπὶ κλίνης ὀδύνης\" ἐστίν·","english":"Either he blesses the poor and needy man and makes him live in the land, or he blesses the one who understands and has received understanding for the poor and needy. If you speak concerning the Savior, he preserves him and grants him life; for even if \"he was crucified through weakness, yet he lives through the power of God.\" Understand \"in the land\" as applying to both. And may he not deliver him into the hands of his enemies. He does not deliver such a man \"into the hands of his enemies.\" Such a man has many enemies, many who lie in wait; for since he is a blessed man and has understanding for the poor and needy according to all the interpretations given, he also has many who lie in wait; for God will rescue him from their hands. But the one who gives himself over to them is not rescued from the hand of those who persecute him. The Lord will help him upon his bed of pain. Here he speaks concerning the poor man: even if he becomes sick upon a bed and such a thing is painful to him, God helps him. Consider what is said in the Gospels concerning the paralytics; the man who had been bedridden for thirty-eight years remained on a bed of pain, so that he could not even be moved nor rise up. And others like these were recorded in the Gospels as paralytics. But not everyone who has pain and sickness upon a bed is rescued. Ochozias, then, fell from the couch from the upper room and died. But if one takes it in the anagogical sense, the body is often called the bed of the soul. And there are many scriptures that support such a contemplation. Whenever someone is in the corruptible body and the earthly tabernacle which \"weighs down the mind that has many cares,\" he is \"upon a bed of pain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":511,"ref":"p511","source":"ἀλλ' ὅταν βοηθήσῃ αὐτῷ θεός, ποιει῀̣ αὐτὸν ὑπωπιάζειν τὸ σῶμα καὶ δουλαγωγεῖν, καὶ οὐκέτι ἐπὶ τοῦ σώματος βέβληται, ἀλλ' αὐτὸς λοιπὸν αἴρει τὸν κράβακτον̣ καὶ περιπατεῖ. τὸ σῶμα οὖν κλίνη ἐστίν. ὁ φιλήδονος, ὁ φιλοπαθής, ὁ τὰ τοῦ σώματος ἀποδεχόμενος καὶ πράττω̣ν ὀδυνᾶται ἐπὶ κλίνης, ἀλλὰ βοηθεῖ αὐτῷ ὁ θεὸς καὶ ποιεῖ αὐτὸν ὑγιῆν, ἵν' ὑγιὴς γενόμενος μηκέτι αὐτὸς ᾖν βεβλημ̣ε´̣νος ε᾿̣πὶ τη῀̣ς κ̣λίνη̣ς, ἀλλὰ αὐτὸς αὐτὴν βαστάζῃ, καὶ ὡς λέγουσιν οὕτως, ὅτι ὅταν ἄρχῃ ἡ ψυχὴ τοῦ σώματος. ἐπερ· ποῖοί ει᾿̣σιν ο̣ι῾̣ ε῾̣ξ̣ήκοντα δυν̣ατοί, οἵ εἰσιν ἐν εὐλογίᾳ παραλαμβανόμενοι, οἱ κύκλῳ τῆς στρωμνῆς; ἀπὸ τοῦ Ἀβραὰμ ἕως ἐννεακαίδεκα καὶ ἀπὸ. οὗτοι οὖν εἰσιν οἱ ἑξήκοντα δυνατοὶ οἱ περὶ τὸ σῶμα τοῦ σωτῆρος διακονήσαντες αὐτοῦ τῇ γενέσει. λεκτέον δε`̣ καὶ οὑ´̣τως· ε᾿̣ν ἓξ ἡμέραις ὁ κόσμος γέγονεν, καὶ τέλειος ἀριθμός ἐστιν, ὡς πολλάκις ἀποδέδοται· ἐν δεκάσιν γὰρ ὁ ἑξήκοντα̣ ἕξ ἐστιν. ὁ ὑπ̣ερ̣βὰς οὖν τὸν κόςμον καὶ ἄνω γενόμενος δυνατός ἐστιν \"δεδιδαγμένος πόλεμον ἀνὴρ\" ὤν, ἔχων ῥομ̣φαίαν \"ἐπὶ μηρὸν αὐτοῦ\". περὶ τὴν κλίνην οὖν τοῦ Σολομῶντος οὗτοι οἱ ἑξήκοντα δυνατοί εἰσιν, περὶ τὸ σω῀̣μα τὸ κυριακόν, κυκλ̣οῦντες αὐτό, σκοποῦντες, διὰ ποίαν αἰτίαν ἐσωματώθη ὁ σωτήρ. \"ἑξήκοντα\" οὖν \"δυνατοὶ κύκλῳ αὐτῆς, πάντες ῥομφαίαν κατέχοντες\". ξιφήρεις εἰσίν. εἰσὶν δὲ ξίφη ἃ κατέχουσιν οἱ σοφοί· \"καυχήσονται ὅσιοι ἐν δόξῃ καὶ","english":"But when God helps him, he makes him beat his body and bring it into subjection, and he is no longer cast down upon the body, but from then on he himself takes up his bed and walks. The body, then, is a bed. The pleasure-lover, the passion-lover, the one who welcomes and does the things of the body, is in pain upon a bed; but God helps him and makes him healthy, so that, having become healthy, he is no longer cast down upon the bed, but himself carries it, and as they say, that when the soul begins [to rule] the body. But what are the sixty mighty men, who are received in blessing, who are round about the bed? From Abraham until nineteen, and from. These, then, are the sixty mighty men who ministered about the body of the Savior at his birth. But one must also say this: in six days the world came to be, and it is a perfect number, as has often been set forth; for in tens, sixty-six is. He, then, who has transcended the world and become above is mighty, being \"a man taught war,\" having a sword \"upon his thigh.\" About the bed of Solomon, then, these sixty mighty men are, about the Lord's body, encircling it, observing for what reason the Savior was embodied. \"Sixty mighty men round about it, all holding a sword.\" They are sword-bearing. And there are swords which the wise hold: \"The saints shall boast in glory and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":512,"ref":"p512","source":"ἀγαλλιάσονται ἐν τῷ λάρυγγι αὐτῶν\", \"καὶ ῥομφαίαν δίστομον ἐν ταῖς χερσὶν αὐτῶν\". ῥομφαίας διστόμους̣ ἔχουσιν ἐν τα̣ῖς χερσίν. ἔχουσιν δὲ καὶ \"ἐπὶ μηρόν\". καὶ ἐπεὶ ἐπιθαλάμιόν ἐστιν τὸ δρᾶμα περὶ νυ´̣μφης καὶ νυμφίου γάμων τοὺς̣ περὶ τὸν νυμφίον σώφρονας λέγει θέλει δεῖξαι καὶ λέγει, ὅτι ἐπὶ τὸν μηρὸν ἔχουσιν ῥομφαίαν περιτέμνοντες τὰς αἰσχρὰς ὀρέξεις. ὅλην τὴν κοίτην αὐτοῦ ἔστρεψας ἐν τῇ ἀρρωστίᾳ αὐτοῦ. τοῦτο λέγει· οὐ βραχεῖαν τῷ μεγάλα νοσήσαντι ἴασιν δέδωκεν, ἀλλ' \"ὅλην τὴν κοίτην αὐτοῦ\" ἔστρεψεν ἀπὸ τῆς ἀρρωστίας, ἵνα μηκέτι ἀρρωστῇ, ἀλλ' ὑγιαίνῃ, ὡς εἶπον περὶ τοῦ παραλυτικοῦ. ἐρεῖς δὲ καὶ περὶ τοῦ Λαζάρου τοῦ εἱλκωμένον ἔχοντος σῶμα ὅτι, ὅτε μετηνέχθη ἐντεῦθεν ὑπὸ τῶν ἀγγέλω̣ν, ὅλη ἡ κοίτη αὐτοῦ ἐστράφη, ὅλη ἡ ἀρρωστία αὐτοῦ. οὐκέτι ἀρρώστως ἐβέβλητο. εἰς κόλπους γοῦν τοῦ Ἀβραὰμ λοιπὸν διέτριβεν. ἐγὼ εἶπα Κύριε, ἐλέησόν με. λοιπὸν λέγει ὅτι· συνήργησεν τὸ ἐφ' ἡμῖν τῷ ῥυσθῆναι ἀπὸ τῆς κοίτης τῆς α᾿̣ρρωστίας καὶ βοηθηθῆναι ἀπὸ τῆς κλίνης τῆς ὀδύνης· ἐγὼ γὰρ τοῦτο ἐποίησα, \"ἐγὼ εἶπα Κύριε, ἐλέησόν με· ἴασαι τὴν ψυχήν μου, ὅτι ἥμαρτόν σοι\". ὁρᾷς ὅτι, ὅτε ἡμάρτησεν, τότε ε᾿̣ν̣όσ̣ει καὶ τότε ἐβέβλητο ἐπὶ κοίτης̣ καὶ κλίνης. ὅταν τις οὖν γνῷ τὸν δυνάμενον ῥυσθῆναι, τεύξεται τοῦ σπουδαζομένου, παραπλησίως τῷ· \"θέλω, καθαρίσθητι\", \"ἔγειρε, ἆρον τὸν κράβακτόν σου καὶ περιπάτει\". \"ἐγὼ\" οὖν τοῦτο \"εἶπα Κύριε, ἐλε´̣ησον\". διὰ τοῦ εἰπεῖν· \"κύριε, ἐλέησόν με\", ἔδειξα ὅτι ἐμαυτῷ οὐκ ἠδυνάμην ἐλεηθῆναι. ἴασαι τὴν ψυχήν μου, ὅτι ἥμαρτόν σοι. σοὶ ἥμαρτον.","english":"They will exult with their throat,\" \"and a two-edged sword in their hands.\" They have two-edged swords in their hands. And they have it \"upon the thigh.\" And since the drama is a wedding-song concerning a bride and the marriages of a bridegroom, he means those who are temperate around the bridegroom, and he wishes to show and say that they have a sword upon the thigh, circumcising shameful desires. You turned his whole bed in his sickness. He says this: he did not give a brief healing to the one who was greatly sick, but \"his whole bed\" he turned from sickness, so that he might no longer be sick but be healthy, as I said concerning the paralytic. And you will say also concerning Lazarus, who had a body full of sores, that when he was transferred from here by the angels, his whole bed was turned, his whole sickness. No longer was he cast down sick. At any rate, he then dwelt in the bosoms of Abraham. I said, Lord, have mercy on me. Henceforth he says that what was in our power cooperated with being delivered from the bed of sickness and being helped from the couch of pain; for I did this, \"I said, Lord, have mercy on me; heal my soul, for I have sinned against you.\" You see that, when he sinned, then he was sick and then he was cast down upon a bed and a couch. When someone, then, knows the one who is able to deliver, he will obtain what he strives for, similarly to \"I will; be cleansed,\" \"Rise, take up your bed and walk.\" \"I,\" then, \"said this: Lord, have mercy.\" By saying \"Lord, have mercy on me,\" I showed that I could not be shown mercy by myself. Heal my soul, for I have sinned against you. I have sinned against you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":513,"ref":"p513","source":"οὕτω πλησίον σχεδὸν πάντες ἁμαρτάνομεν εἰς θεὸν πολλὰ ἀγνοο̣ῦντες τῶν περὶ αὐτοῦ, πολλὰ παρορῶντες τῶν κατὰ τοὺς νόμους αὐτοῦ δεῖ ποιεῖν. \"ἥμαρτον\" οὖν \"σοι\", ἀλλὰ ε̣ἰπὼν \"Κύριε, ἐλέησόν με\", ἔσ̣χ̣ο̣ν τὸ τῆς αἰτήσεως. οἱ ἐχθροί μου εἶπον κακά μοι Πότε ἀποθανεῖται, καὶ ἀπολεῖται τὸ ὄνομα αὐτοῦ; ἔλεγον τὸν ψαλμὸν τοῦτον ἐκ προσώπου τοῦ σωτῆρος κατὰ τὸν ἄνθρωπον λέγεσθαι. καὶ ἐπεὶ ἐχθροὶ αὐτοῦ γεγόνασιν οἱ Ἰουδαῖοι οἷον προδόται τῆς ἀληθείας, οἱ μὴ νοήσαντε̣ς τὸν ἐπιδημήσαντα, γέγονεν δὲ καὶ ὁ Ἰούδας εἷς τῶν μαθητῶν ὑπάρχων, περὶ τῶν ἐχθρῶν λέγει τῶν κατ' αὐτοῦ ἐπεληλυθότων ὁτὲ μὲν ἑνικῶς εἰς τὸν Ἰούδα ἀνάγων τὸν λόγον τὸν ἔξαρχον τῆς προδοσίας, ὁτὲ δὲ πληθυν̣τικῶς διὰ τοὺς ἀκολουθοῦντας αὐτῷ καὶ ἀναιρήσαντας τὸν Ἰησοῦν. οὐκ ἐνταῦθα δὲ μόνον τοῦτο γίνεται, ἀλλὰ κ̣αὶ ἐν τῷ ἑκατοστῷ ὀγδόῳ ψαλμῷ λέγεται· \"ἐλάλησαν κατ' ἐμοῦ γλώσσῃ δολίᾳ καὶ λόγοις μίσους ἐκύκλωσάν με. ἀντὶ τοῦ ἀγαπᾶν με ἐνδιέβαλλόν με, ἐγὼ δὲ προσηυχόμην· καὶ ἔθεντο κατ' ἐμοῦ κακὰ ἀντὶ ἀγαθῶν καὶ μῖσος ἀντὶ τῆς ἀγαπήσεώς μου. κατάστησον ἐπ' αὐτὸν ἁμαρτωλόν, καὶ διάβολος στήτω ἐκ δεξιῶν αὐτοῦ\"– τοῦτο ἑνικῶς περὶ Ἰούδα λέγει–· \"ἐν τῷ κρίνεσθαι αὐτὸν ἐξέλθοι καταδεδικασμένος, καὶ τὴν ἐπισκοπὴν αὐτοῦ λαβέτω ἕτερος\". ὁτὲ μὲν οὖν περὶ τοῦ Ἰούδα, ὁτὲ δὲ περὶ τῶν ὁμοφρονησάντων αὐτῷ λε´̣γει, κ̣αὶ διὰ το̣ῦτο ἐν τοῖς αὐτοῖς στίχοις ὅπου μὲν ἑνικῶς, ὅπου δὲ πληθυντικῶς. καὶ ὧδε οὖν λέγει· \"οἱ ἐχθροί μου εἶπον\". τοῦτο εἴρηκαν· τ̣ὰ κακά, ἃ νομίζουσιν κακά, κατ' ἐμοῦ εἶπον· \"πότε ἀποθανεῖται, καὶ ἀπολεῖται τὸ ὄνομα αὐτοῦ\";","english":"Thus nearly all of us sin against God, being ignorant of many things concerning him, overlooking many things that must be done according to his laws. \"I have sinned,\" then, \"against you,\" but having said \"Lord, have mercy on me,\" I obtained what I asked. \"My enemies spoke evil against me: When will he die, and will his name perish?\" They said that this psalm is spoken in the person of the Savior according to the man. And since the Jews have become his enemies, as it were traitors of the truth, those who did not understand the one who came among them, and Judas also, being one of the disciples, became such, he speaks concerning the enemies who came against him, sometimes bringing the account in the singular to Judas, the leader of the betrayal, and sometimes in the plural because of those who followed him and killed Jesus. And this happens not only here, but it is also said in the one hundred eighth psalm: \"They spoke against me with a deceitful tongue, and with words of hatred they surrounded me. Instead of loving me they slandered me, but I prayed; and they set evil against me instead of good, and hatred instead of my love. Appoint a sinner over him, and let a devil stand at his right hand\"—this he says in the singular concerning Judas—\"When he is judged, let him come out condemned, and let another take his office.\" Sometimes, then, he speaks concerning Judas, and sometimes concerning those who were of the same mind as he, and for this reason in the same verses sometimes in the singular, sometimes in the plural. And so here too he says: \"My enemies spoke.\" This they said: the evils, which they consider evils, they spoke against me: \"When will he die, and will his name perish?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":514,"ref":"p514","source":"ἐνόμισαν γάρ, ὅτι ἀποθανόντος τοῦ Ἰησοῦ σβέννυται αὐτοῦ ἡ διδασκαλία καὶ ἡ περὶ αὐτοῦ φήμη, κα̣ὶ ἐ´̣λεγον· \"πότε ἀποθανεῖται\"; τοὐναντίον δὲ ἀπέβη ᾧ ἐνόμισαν. οὐχ οὕτως τὸ ὄνομα αὐτοῦ διέλαμψεν ὅτε ἔζη καὶ ἐν βίῳ ἦν ὡς ὅτε ἐσταυρώθη καὶ ἀνελήμφθη. πρὸς δὲ ἀναγωγὴν περὶ ετερ τῶν ἑτεροδόξων τοῦτο λημπτέον· ὅσοι γὰρ οὐκ ὀρθῶς φρονοῦσιν, ἀλλὰ ἀπατώμενα καὶ ἀσεβῆ λέγουσιν περὶ τοῦ σωτῆρο̣ς, ἐκεῖνοι εἶπον κατ' αὐτοῦ κακά. καὶ ἐπειδὴ ἔστιν τις ἔξαρχος τῶν αἱρέσεων, ὁ ψευδοσλόγος ἢ καὶ ὁ ὑποβολε̣ὺς αὐτο̣ῦ διάβολος, διὰ τοῦτο καὶ ἑνικῶς λέγει περὶ τοῦ τοιούτου. ἐπερ· ἡ τοῦ σωτῆρος οὖν ψυχὴ ἥμαρτε̣ν̣; – ψυχ̣ὴ αὐ293 τοῦ ἐστιν πᾶσ̣α̣ ἡ σπουδαία, οὐχ ὅταν ἁμαρτάνῃ. ὡς λέγομεν θεοῦ\n\nἄνθρωπον, οὕτω καὶ ψυχὴν Ἰησοῦ. ὁτὲ μὲν λέγομεν ψυχὴν Ἰησοῦ αὐτὴν ἣν ἀνείληφεν, ὁτὲ δὲ ψυχὴν Ἰησοῦ οὕτως τὴν οἰκειωθεῖσαν αὐτῷ, καθ' ὃ σημαινόμενον λέγεται· \"αἱ ψυχαὶ πᾶσαι ἐμαί εἰσιν\". εἰ δὲ πᾶσαι τοῦ σωτῆρός εἰσιν, καὶ ἑκάστη. ἐπερ· ἡ τῶν ἁγίων οὖν ψυχὴ ἁμαρτάνει; –ἡ τῶν ἁγίων οὖν ψυχὴ ἁμαρτάνειν̣ λέγεται οὕτω, ὅταν γένηται ἐν προπαθείᾳ. καὶ πολλάκις ἐκείνῳ τῷ παραδείγματι κεχρήμεθα ὅτι· τὸ ῥυπωθὲν ἱμάτι̣ον ἐὰν λάβῃ τινὰ μολυσμὸν ἀπὸ θίξεως, οὐδὲ φαίνεται ὅλως. ἐὰν δέ μοι λάβῃς ὁλοκάθαρον ἱμάτιον ευ᾿̣θ̣έως ἐκ γναφείου ἐλθόν, κἂν ψαύσῃς αὐτοῦ, λέγεται μεμολύνθαι. ἐπερ· τὸ σῶμα οὐ γίνεται ἐν ἁμαρτίᾳ; –ἡ ψυχή μου γ̣ίνεται ἐν π̣ροπα̣θείᾳ· \"ἤρξατο\" γοῦν \"θαμβεῖσθαι καὶ ἀδημονεῖν\". ἐντεῦθεν ἐλέγχονται οἱ ὀρεκτικὴν δύναμιν τὴν λεγ̣ομε´̣νην̣ ἄλογον προσάπτοντες τῷ Ἰησοῦ.","english":"For they thought that when Jesus died his teaching and his fame were extinguished, and they were saying, \"When will he die?\" But the opposite of what they thought came to pass. His name did not shine so brightly when he was alive and in this life as when he was crucified and taken up. For the sake of the higher sense, this must be taken as referring to certain of the heterodox; for all who do not think rightly but speak deceitful and impious things concerning the Savior—those men spoke evil against him. And since there is a certain leader of the heresies, the false accuser, or even his instigator the devil, for this reason he speaks in the singular concerning such a one. But did the soul of the Savior then sin? The soul of the Savior is every earnest soul, not when it sins. As we speak of the man of God, so also of the soul of Jesus. Sometimes we call \"the soul of Jesus\" that which he assumed, and sometimes \"the soul of Jesus\" means that which was made his own, in which sense it is said, \"All souls are mine.\" And if all are the Savior's, then each one is as well. But does the soul of the saints then sin? The soul of the saints is said to sin in this way, when it comes to be in a state of prior passion. And we have often used that example: a soiled garment, if it receives some stain from touch, does not show at all. But if you take a completely clean garment just come from the fuller, even if you touch it, it is said to have been defiled. But does the body not come to be in sin? My soul comes to be in a state of prior passion; \"he began,\" then, \"to be amazed and deeply distressed.\" From this those are refuted who attach to Jesus the so-called irrational appetitive power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":515,"ref":"p515","source":"τὸ ἄλογον ζῷον δύναται μὲν ἄρξασθαι τοῦ θ̣αμβεῖσθαι, οὐ μὴν ἀδημονεῖν̣· ξένον γάρ ἐστιν ζῴου τὸ ἀδημονεῖν. ἀπὸ τοῦ ἀδημονεῖν καὶ τοῦ θαμβεῖσθαι τὴν ἀρχὴν αὐτῷ προσῆψαν. οὔκ ἐστιν̣ δὲ ἀρχὴ ἡ μετὰ τὴν προπάθειαν· οἷον τὸ πάθος οὔκ ἐστιν ἀρχή, ἀλλ' ἡ πρ̣οπάθεια αὐτή. καὶ ἐν ἄλλῳ γοῦν ψαλμῷ λέγεται· \"ἀντιλήμπτωρ μου· οὐ μὴ σαλευθῶ ἐπὶ πλεῖον\". ἐπερ· τὸ ἀδημονεῖν τί ἐστιν̣; –λύπη ἐστὶν λογικοῦ μετὰ τοῦ ἀναπολεῖν τὰ αἴτια τῆς λύπης. καὶ εἰσεπορεύετο τοῦ ἰδεῖν, μάτην ἐλάλει. περὶ τοῦ Ἰούδα λοιπο`̣ν λέγει· εἴ ποτε \"εἰσεπορεύετο τοῦ ἰδεῖν, μάτην ἐλάλει\"· ὡς ἔλεγον ἀρτίως, ὅτι ὁ ἔχων τι πλέον περὶ ἄλλους λόγους ἔχει τι πλέον τῶν ἄλλων ἀνθρώπων, οὕτω καὶ ὁ Ἰούδας εἶχέ τι πλέον τῶν ἄλλων προδοτῶν· ὠφέλητο γὰρ πολλῷ χρόνῳ καὶ εἶχεν ἐνκατάλειμμα καὶ ζώπυρον τῆς παιδεύσε̣ως. εἰσήρχετο οὖν πολλάκις πρὸς τὸν Ἰησοῦν, ὡς καὶ ἐν τῷ συνσιτίῳ εὑρεθῆναι τοῦ πάσχα, ἀλλὰ \"μάτην ἐλάλει\" ὅτε ἔλεγεν ὅτι· \"ῥαββί\", καὶ ἐφίλησεν αὐτ̣όν̣. λέγει· \"ὃ ποιεῖς, ποίησον ἐν τάχει\". ῥήματα τιμῆς ἐνέφαινεν πρὸς τὸν Ἰησοῦν. μάτην δὲ ἐλάλει αὐτά· ἵνα δείξῃ γὰρ αὐτὸν τοῖς ἐληλυθόσιν ἐπὶ συνλήμψει αὐτοῦ, εἴρηκεν αὐτά, οὐχ ἵνα τῷ ὄντι τὸ σέβας ἐνφανίσῃ το`̣ πρὸς τὸν διδάσκαλον ὡς πρότερον ἐποίει. πάντα οὖν τὰ μὴ κατὰ λόγον ἀληθ̣ῶς γινόμενα μάτην ἀπαγγέλ λεται. ἡ καρδία αὐτοῦ συνήγαγεν ἀνομίαν ἑαυτῷ. εἰ καὶ συνήγαγε̣ν̣ ἀνομίαν ἡ καρδία αὐτοῦ, ἀλλ' οὐκ ἄλλῳ ἢ ἑαυτῷ. \"τί μοι θέλετε δοῦναι, κἀγὼ παραδίδωμι ὑμῖν αὐτόν\". συνήγαγεν ἀνομίαν ἡ καρδία αὐτοῦ ποιε̣ῖν ὅτε ἔδωκεν τὴν καρδίαν τῷ διαβόλῳ·","english":"The irrational animal is capable of beginning to be astonished, but certainly not of being distressed; for being distressed is foreign to an animal. They attributed the beginning to it from being distressed and being astonished. But the beginning is not what comes after the pre-passion; for example, the passion is not the beginning, but the pre-passion itself. And indeed in another psalm it is said: \"My helper; I shall not be shaken more.\" What is being distressed? It is the grief of a rational being together with the recollection of the causes of grief. And he would go in to see, he spoke in vain. He is speaking now about Judas: that at some point \"he would go in to see, he spoke in vain\"; as we were saying just now, that he who has something more than others in reason has something more than other men, so also Judas had something more than other traitors; for he had been benefited for a long time and had a remnant and a spark of instruction. He would therefore enter frequently to Jesus, as also to be found at the banquet of the Passover, but \"he spoke in vain\" when he said, \"Rabbi,\" and kissed him. He says: \"What you do, do quickly.\" He displayed words of honor toward Jesus. But he spoke them in vain; for in order to point him out to those who had come for his arrest, he said them, not so as truly to display reverence toward the teacher as he had previously done. All things, then, that are not truly done according to reason are reported in vain. His heart gathered lawlessness for itself. Even if his heart gathered lawlessness, it was not for another but for itself. \"What are you willing to give me, and I will hand him over to you?\" His heart gathered lawlessness to do when he gave his heart to the devil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":516,"ref":"p516","source":"\"καὶ εἰσῆλθεν μετὰ τὸ ψωμίον ὁ διάβολος εἰς αὐτόν\". ἀνομίαν οὖν πεποίηκεν ὁ Ἰούδας. ἄνομον ἦν τὸ προδοῦναι τὸν Ἰησοῦν, τὸ ἐχθρὸν τοῦ διδασκάλου τοῦ τοσαῦτα ὠφ̣ελήσαντος αὐτὸν εὑρεθῆναι. ταύτην οὖν τὴν ἀνομίαν, ἣν συνῆγεν νομίζων ὅτι περιβαλεῖ θανάτῳ τὸν διδάσκαλον αὐτοῦ, ἑαυτῷ συνηγ̣ίοχεν· οὐχ ἥψατο γὰρ ἐκείνου. ἀνέστη οὖν ἐκ νεκρῶν, καὶ πάντα τὰ ἐκείνων σπ̣ουδάσματα μεγαλειότης ἀνεδείχθη. ἐξεπορεύετο ἔξω καὶ ἐλάλει. τοῦτο ἐγίνετο καὶ μετά τινος τιμῆς προσήρχετο εἴτ' \"ἐξήρχετο ἔξω\"–ἡ καρδία αὐτοῦ περὶ τ ἐλθοῦσιν ἐπὶ συνλήμψει τοῦ Ἰησοῦ ὅτι· \"οὗτός ἐστιν, κρατήσατε αὐτόν\". \"ἐξεπορεύετο καὶ ἐξεπορεύετο. εἰώθασιν γοῦν τινες λέγειν ὅτι οὐδὲ ἔξω οὐδε`̣ ἐ´̣σω ε᾿̣στίν. τέλος ὅτι προδέδωκεν τὸν Ἰησοῦν. \"εἰδὼς\" δέ, φησίν, \"ὅτι κατεκρίθ̣η, ἀπελθὼν ἀπήγξατο\". το· \"εἰδὼς ὅτι κατεκρίθη\" Ἰησοῦς ὑπὸ τοῦ Πιλάτου, μετεμελήθη πάνυ, \"καὶ ἀπελθὼν ἀπήγξατο\". \"ἑωρακὼς ὅτι κατεκρίθη\" αὐτὸς προδοθέντος τοῦ τηλικούτο̣υ διδασκάλο̣υ, 294 προδέδωκεν, καὶ ἀπελθὼν τὸ ζῆν ἀνχόνῃ προσαπέρηξεν. κατ' ἐμοῦ ἐψιθύριζον πάντες οἱ ἐχθροί μου. οὐδεὶς αὐτῶν μετὰ παρρησίας κατ' ἐμοῦ ἐλάλει. καὶ τοὺς Ἰουδαίους οὖν εὑρίσκεις ζητοῦντας, πῶς λάθρα αὐτὸν λάβωνται, καὶ ἐψιθύριζον πρὸς τὸν Ἰούδα, καὶ αὐτὸς πρὸς αὐτούς· μὴ γὰρ ἐν συναγωγῇ εἰσελθὼν ἀνεβόησεν τοῦτο̣· \"τί μοι θέλετε δοῦναι, κἀγὼ ὑμῖν αὐτὸν παραδώσω\". αὐτοὶ γοῦν ἐκεῖνοι οὐχ","english":"And after the morsel the devil entered into him.\" Judas therefore committed lawlessness. It was a lawless thing to betray Jesus, to be found an enemy of the teacher who had benefited him so greatly. This lawlessness, then, which he gathered up thinking that he would encompass his teacher with death, he brought upon himself; for it did not touch that one. He rose therefore from the dead, and all their zealous efforts were shown forth as greatness. He went out and spoke. This was happening, and he came forward with a certain honor—or \"he went out\"—his heart concerning those who came to seize Jesus, saying: \"This is he, seize him.\" \"He went out and went out.\" Some are accustomed to say that he is neither outside nor inside. The end is that he betrayed Jesus. \"Knowing,\" it says, \"that he had been condemned, he went away and hanged himself.\" The phrase \"knowing that Jesus had been condemned by Pilate\"—he repented greatly, \"and he went away and hanged himself.\" \"Having seen that he had been condemned\"—he himself, when so great a teacher had been betrayed, betrayed him, and going away he cut off his life by a noose. \"All my enemies whispered against me.\" None of them spoke against me with boldness. And you find the Jews also seeking how they might take him secretly, and they whispered to Judas, and he to them; for surely he did not enter into the synagogue and cry out this: \"What will you give me, and I will deliver him to you?\" Those very men, then, did not...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":517,"ref":"p517","source":"ἡμέρας ἦλθον συνλαβεῖν αὐτόν. τοῦτο οὖν αὐτὸς λέγει ὁ Ἰησοῦς· \"καθ' ἡμέραν διδάσκω\" ἐν τῇ συναγωγῇ, καὶ νῦν \"ὡς ἐπὶ λῃστὴν ἤλθατε\". λόγον παράνομον κατέθεντο κατ' ἐμοῦ. τὰς γραφὰς ἀνεγίγνωσκον \"κατὰ πᾶν σάββατον\", ἵνα μάθωσιν τὰ τοῦ νόμου. καὶ ἐκ τοῦ ἐναντίου δέον̣ σ̣ὺν νόμῳ αὐτοὺς ἀναγιγνώσκοντας γνῶναι, τίς ἐστιν ὁ προφητευόμενος καὶ ὁ μαρτυρούμενο̣ς̣ ὑπὸ τῶν γραφῶν, \"παράνομον λόγον ἔθεντο κατ' ἐμοῦ\" λέγοντες ὅτι· \"οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεεζεβούλ\". \"εἰ ἦν οὗτος ὁ ἄνθρωπος παρὰ θεοῦ, οὐκ ἔλυεν τὸ σάββατον̣\". \"οὐ καλῶς ἐλ̣έγομεν ἡμεῖς ὅτι Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις\"; οὗτός ἐστιν ὃν κατέθεντο κατ' αὐτοῦ λόγον παράνομον. δ̣υνατὸν δέ, ἐπεὶ καὶ ε᾿̣πὶ ὑπομνημάτων δικαστοῦ κατέθετο\"3 πολλάκις λαμβάνεται· φωνὰς κατέθεντο ἐπὶ τοῦ Πιλα´̣του κατ' αὐτοῦ. μὴ ὁ κοιμώμενος οὐχὶ προσθήσει τοῦ ἀναστῆναι; λοιπὸν αὐτὸς λέγει· ἐπεὶ περιέβαλ̣όν με θανάτῳ, ἐκοιμήθην· ἐν ταῖς γραφαῖς γὰρ τὸ ὄνομα τῆς κοιμήσεως σημαίνει ποτὲ τὸν θάνατον. λέγεται καὶ ὁ ὑ´̣πνος κοίμησις, λέγεται καὶ ἡ σύνοδος ἀνδρὸς πρὸς γυναῖκα κοίμησις. λέγεται δὲ καὶ ὁ θάνατος κατὰ τὴν γ̣ραφη`̣ν κοίμησις διὰ τὴν προσδοκίαν τῆς ἀναστάσεως· ὅνπερ γὰρ τρόπον ὁ κοιμώμενος, εἰ μηδὲν̣ παρα`̣ φύσιν πάθῃ, ἐγερθείη, οὕτως ὁ ἀποθνῄσκων ἀναστήσεται. οὕτω γοῦν \"πάντες κοιμηθησόμεθα\" εἴρηται, καί· \"οὐ θέλω ὑμᾶς ἀγνοεῖν περὶ τῶν κεκοιμημένων\", τουτέστιν περὶ θνητῶν. Ἕλληνες γοῦν λέγουσιν τοῦτο. καὶ γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου, ἐφ' ὃν ἤλπισα. τὸ ἤλπισα\"3 ὧδε τὸ ἐθάρρησα\"3 περὶ τοῦ ἀνθρώπου·","english":"of the day they came to seize him. Jesus himself therefore says this: \"Every day I teach\" in the synagogue, and now \"you have come out as against a robber.\" They laid a lawless word against me. They used to read the Scriptures \"every Sabbath,\" so that they might learn the things of the law. And whereas they ought, on the contrary, to have read them with the law and come to know who it is that is foretold and testified to by the Scriptures, \"they laid a lawless word against me,\" saying: \"This man does not cast out demons except by Beelzebul.\" \"If this man were from God, he would not break the Sabbath.\" \"Do we not rightly say that you are a Samaritan and have a demon?\" This is the one against whom they laid a lawless word. And it is possible, since \"he laid it down\" is often used also in the records of a judge, that they laid accusations before Pilate against him. Will not he who sleeps rise again? Hence he himself says: since they wrapped me in death, I slept; for in the Scriptures the name of sleep sometimes signifies death. Sleep is also called \"sleep,\" and the union of a man with a woman is called \"sleep.\" And death too is called \"sleep\" according to the Scripture, because of the expectation of the resurrection; for just as one who sleeps, if he suffers nothing contrary to nature, will be awakened, so he who dies will rise again. Thus at any rate it is said, \"We shall all sleep,\" and: \"I do not want you to be ignorant concerning those who have fallen asleep,\" that is, concerning mortals. At any rate the Greeks say this. For indeed the man of my peace, in whom I hoped. \"I hoped\" here means \"I trusted\" concerning the man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":518,"ref":"p518","source":"τοῦτο γὰρ καὶ τὸ εὐαγγέλιον ἐμνημόνευσεν, ὅτι οὗτος \"ὁ ἄν θρωπος τ̣η῀̣ς εἰρήνης μου ᾖρεν πτερνισμόν\"· ἔλεγον γὰρ ὅτι καὶ ἐν πεντηκοστῷ τετάρτῳ ψαλμῷ περὶ αὐτοῦ λέγει· \"σὺ δέ, ἄνθρωπε ἰσόψυχέ μου\". \"εἰ ὁ ἐχθρός μου ὠνείδισέν με, ὑπήνεγκα ἄν, καὶ εἰ ὁ μισῶν ἐπ' ἐμὲ ἐμεγαλορημόνησεν, ἐκρύβην ἂν ἀπ' αὐτοῦ. σὺ δέ, ἄνθρωπε ἰσόψυχέ μου\" –ἐπὶ τοῦ ὁμονοοῦντος λαμβάνομεν, καὶ πάλιν \"ἡ γυνη`̣ ἡ ἐν τῷ κόλπῳ σου\" ἰσόψυχός σού ἐστιν–, \"ἡγεμών μου καὶ σωτήρ μου\". ἡγεμόνα σε εἶχον, οὐκ ἄρχοντά μο̣υ, ἀλλὰ ἡγεμόνα μο̣υ̣, προτρέχοντά μου. καὶ ἐνταῦθα· \"ὁ ἄνθρωπος τῆς εἰρήνης μου, ἐφ' ὃν ἤλπισα\". θαυμαστὸν οὐδέν, εἰ ἐψιθυρίσασθε κατ' ἐμοῦ καὶ λόγον παράνομον κατ' ἐμοῦ ἔθεσθε, εἰ γὰρ \"ὁ τῆς εἰρήνης μου ἄνθρωπος\" ἔξαρχος ὑμῶν τῆς κακίας ταύτης γέγονεν. \"ἐπῇρεν\" οὖν \"τὴν πτέρναν\", οὐ τὴν κεφαλὴν \"ἐπ' ἐμέ\". ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπ' ἐμὲ πτερνισμόν. \"ὁ ἄνθρωπος τῆς εἰρήνης μου, ἐφ' ὃν ἤλπισα\", \"ἐπῆρε̣ν̣ ἐπ' ἐμὲ τὴν πτέρναν αὐτοῦ\", πτερνίσαι με ἠθέλησεν. πάλαισμα δέ ἐστιν καὶ ὁ Ἰακὼβ πτερνιστὴς λέγεται· ἐπτέρνισεν γὰρ τὸν Ἰσαῦ, ὅτε τὴν εὐλογίαν πρεσβύτερον. τὸ σὺν̣ δόλ̣ῳ ἐπιθέσθαι τινὶ πτερνισμὸς λέγεται. ἐστίν τις αγ̣εσιν, ἵνα λάβῃ αὐτοῦ τὸ ἱμάτιον. ὁ δὲ ἐπὶ θάνατόν τινος δολιευόμενος σὺ δέ, κύριε, ἐλέησόν με καὶ ἀνάστησόν με, καὶ ἀνταποδώσω αὐτοῖς. ἔξω με ποίησον τῶν κακῶν καὶ τοῦ πτερνισμοῦ τοῦ φαύλου λόγου οὗ κατ' ε᾿̣μοῦ ἔθεντο. ταῦτα πάλιν ἀνθρωπικώτερον λέγεται περὶ τοῦ κατὰ τὸν ἄνθρωπον Ἰησοῦν. \"σὺ δέ, κύριε, ἐλέησον, καὶ ἀνταποδώσω αὐτοῖς\". κριτὴς αὐτῶν ἔσομαι.","english":"For the Gospel also mentioned this, that this \"man of my peace lifted up his heel against me.\" For they said that also in the fifty-fourth psalm he speaks concerning him: \"But you, a man of like soul with me.\" \"If my enemy had reproached me, I would have borne it, and if he who hated me had spoken great things against me, I would have hidden from him. But you, a man of like soul with me\"—we take this of one who is of one mind, and again \"the woman in your bosom\" is of like soul with you—\"my leader and my savior.\" I had you as a leader, not as my ruler, but as my leader, running before me. And here: \"the man of my peace, in whom I hoped.\" It is no wonder if you whispered against me and laid a lawless word against me, since \"the man of my peace\" has become the leader of your wickedness. He therefore \"lifted up his heel,\" not his head, \"against me.\" He who eats my bread magnified his heel against me. \"The man of my peace, in whom I hoped,\" \"lifted up his heel against me,\" he wished to trip me up. And a wrestling move is a heel-trip, and Jacob is called a supplanter; for he tripped Esau when he took the blessing as the elder. To set upon someone with guile is called a heel-trip. There is a certain leading-away, so that he might take his garment. But he who plots against someone for death—\"But you, Lord, have mercy on me and raise me up, and I will repay them.\" Put me outside of the evils and of the heel-trip of the wicked word which they laid against me. These things are again said in a more human way concerning Jesus according to the man. \"But you, Lord, have mercy, and I will repay them.\" I will be their judge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":519,"ref":"p519","source":"ὁ ἀναστὰς τοῦ ἀνταποδοῦναι καὶ κρῖναι, ὡς εὑρίσκει τὰς διαθέσεις, ἀποδίδωσιν. πολλοὶ πεῖραν λ̣α̣β̣όντες κ̣ακώσεως ἢ θεωροῦντες ὅτι ὅν ποτε κατεδίκασαν, αὐτὸς μέλλει αὐτοὺς κρίνειν, κατὰ τό· \"ὄψονται εἰς ὃν ἐξεκέντησαν\", ἐν καταγνώσει γίνονται καὶ οἶδαν, πῶς ἐπιμένει αὐτοὺς τὰ ἀντάξια̣. ἐν τούτῳ ἔγνων ὅτι τεθέληκάς με. γνῶσίς ἐστιν καὶ ἀπόδειξις αὕτη τὸ θελητόν σοι εἶναι ἐμέ· ἐν τούτῳ γάρ με γνώσονται ἐκεῖνοι. τὸ \"ἐν τούτῳ ἔγνων\" οὐ τῇ ἑαυτοῦ γνώσει τοσοῦτον ἀναφέρει, μᾶλλον οἱ ἐμοῦ ἐν τούτῳ γνώσονται. ἐπερ· καταδικασθέντες αὐτὸν γνώσονται; –πάντες οἱ αἴσθησιν λαβόντες τῆς μεγαλειότητος αὐτοῦ εἴτε ἐχθροὶ πρότερον ἦσαν ἢ γνώριμοι. ὅτι οὐ\n\nμὴ ἐπιχαρῇ ὁ ἐχθρός μου ἐπ' ἐμέ. ὅταν θε̣λητός σοι ἀποδειχθῶ, ὅταν ἀναστῶ καὶ γνωσθῶ, ὅτι κατὰ τὸ θέλημά σου. δύναται καὶ αὐτ̣ὸν τὸν Ἰούδα καὶ τὸν ἐνεργήσαντ̣α αὐτὸν διάβολον. ἵνα χαρῶσιν, περιέβαλον αὐτὸν θανάτῳ· ἀναστάν̣τος αὐτοῦ οὐκ ἐπιχαίρου̣σιν, ἀλλὰ μ̣ᾶλλο̣ν αἰσχύνην ὀφλισκάνουσιν καὶ φόβον ὑφίστανται θεωρήσαντες ὃν ἐξεκέντησαν. ἐμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου. οὐκ ἔγνων γὰρ ἁμαρτίαν, εἰ καὶ γέγονα ἁμαρτία̣· εἰ καὶ γέγονα κατάρα, οὐ διὰ προλαβοῦσαν ἁμαρτίαν ἀπεδείχθην κατάρα, ἀλλ' ἵνα λύσω τὴν κατάραν καὶ εὐλογίαν παράσχω̣. καὶ ὥσπερ γέγονεν ἁμαρ̣τία, ἵνα δικαιοσύνην θεοῦ ποιήσῃ τοὺς ὑπὲρ ὧν ἁμαρτία γέγονεν, οὕτω κατάρα γέγονεν, οὐχ ἵνα κρατηθῇ ὑπὸ τῆς κατάρας. αὐτὸ τοῦτο οὖν κατάρα ἐπὶ εὐλογίᾳ γέγονεν, ἁμαρτία ε᾿̣πὶ δικαιοσύνῃ, θάνατον ἀνεδέξατο διὰ ζωήν.","english":"He who rises up to repay and to judge, as he finds the dispositions, renders to each accordingly. Many, having had experience of affliction, or seeing that the one whom they once condemned is himself about to judge them, according to the text, \"They shall look on him whom they pierced,\" come into condemnation and know how the things worthy of them abide for them. \"In this I knew that you have willed me.\" This is knowledge and proof that I am willed by you; for in this those men will know me. The phrase \"in this I knew\" he does not refer so much to his own knowledge; rather, those who are mine will know in this. But—having been condemned, will they know him? —All who have received perception of his majesty, whether they were formerly enemies or acquaintances. For not\n\nlet my enemy rejoice over me. When I am shown to be willed by you, when I rise and am known, because it is according to your will. He can refer also to Judas himself and to the devil who worked in him. In order that they might rejoice, they wrapped him in death; when he rose, they do not rejoice, but rather incur shame and undergo fear, having seen him whom they pierced. But me, because of my guilelessness, you took up. For I did not know sin, even if I became sin; even if I became a curse, I was not shown to be a curse because of a preceding sin, but in order that I might loose the curse and provide a blessing. And just as he became sin, in order that he might make those for whom he became sin the righteousness of God, so he became a curse, not in order to be held by the curse. This very thing, then, became a curse for blessing, sin for righteousness; he accepted death for the sake of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":520,"ref":"p520","source":"ἡ ἀκακία οὖν πολλάκις τὴν ἀφέλειαν σημαίνει, ἔστιν δὲ ὅτε̣ τὴν παντελῆ καθαρότητα ἀπὸ ἁμαρτ̣ίας. ὅταν δὲ λέγῃ· \"ἄκακος πιστεύει παντὶ λόγῳ\", καὶ τό· \"φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί\", τὰ ἐπιπόλαια χρηστὰ ἤθη λέγει. λέγεται δὲ καὶ ἀκακία ἡ παντελὴς ἀρετή, περὶ ἧς λέγει· \"ἄκακοι καὶ εὐθεῖς ἐκολλῶντό μοι\". καὶ ἐβεβαίωσάς με ἐνώπιόν σου εἰς τὸν αἰῶνα. ο̣ὐ πρὸς ὀλίγον οὖν οὐκ̣ ε᾿̣σ̣φ̣άλην, ἄκακος ἤμην, πρὸ τοῦ περιπεσεῖν ἐχθροῖς, ἀλλ' ἔμεινα ἄκακος· \"ἐβεβαίωσάς με\" γα`̣ρ \"εἰς αἰῶνα\". οὐχ̣ ἁπλῶς οὖν, ἀλλ' \"ἐνώπιόν σου\". οὐ πᾶς δὲ ὁ βεβαιούμενος ἐπίπροσθεν θεοῦ βεβαιοῦται, ἀλλ' ὁ τελείαν βεβαι´̣ωσιν ἔχων. \"ὁ δὲ βεβαιῶν ὑμᾶς σὺν ἡμῖν εἰς Χριστόν\". σοῦ οὖν μαρτυροῦντος τῇ α᾿̣κακίᾳ μου. Εὐλογητὸς κύριος ὁ θεὸς Ἰσραὴλ ἀπὸ τοῦ αἰῶνος καὶ εἰς τὸν αἰῶνα. γένοιτο γένοιτο. ὁ τοῦ Ἰσραὴλ νοῦν ἔχουντος ὁρῶντα̣ θεὸν θεὸς εὐλογητός ἐστιν. αὐτῷ τὴν χάριν καὶ τὴν νίκην ἐπιγράφω, οὐχ ἡμετέρᾳ δυνάμει· εἰ γὰρ καὶ ἄκακός εἰμι, ἀλλ' ο̣ὐ τῇ ἀκακίᾳ μου τὸ ὅλον δίδωμι, ἀλλὰ τῇ συνεργίᾳ τοῦ θεοῦ. τὸ γένοιτο γένοιτο\"3 ὡς τὸ ἀμὴν\"3 λέγουσιν οἱ ἄλλοι ἑρ̣μη̣νευταί. τὸ δὲ ἀμὴν\"3 ὁτὲ δὲ ἀντὶ ὅρκου λαμβάνεται· ὅταν γὰρ λέγῃ· \"ἀληθῶς λέγω ὑμῖν\", τὴν αὐτὴν λέξιν γράφει Μαθθαῖος καὶ Λουκᾶς, καὶ ὁ μὲν Μαθθαῖος λέγει· \"ἀμὴν ἀμ̣ὴν λέγω ὑμῖν\", ὁ δὲ Λουκᾶς· \"ἀληθῶς λέγω ὑμῖν\". ἀμέλει γοῦν καὶ ἐν ταῖς γραφαῖς λέγεται· \"ἰδοὺ\" γοῦν \"ἡ δούλη κυρίου· γένοιτό μοι κατὰ τὸ ῥῆμά σου\". λέγεται δὲ καὶ παρὰ τῶν ἑρμηνευόντων τὰς Ἑβραϊκὰς φωνὰς ὅτ̣ι̣ τὸ πε̣π̣ιστευμένον σημαίνει.","english":"Innocence, then, often signifies simplicity, but sometimes it means complete purity from sin. When it says, \"The innocent believes every word,\" and also, \"evil companionships corrupt good morals,\" it means the superficial good morals. But innocence is also spoken of as complete virtue, about which it says: \"The innocent and upright clung to me.\" And you established me before you forever. Not for a little while, then, did I not stumble; I was innocent before falling among enemies, but I remained innocent; for \"you established me forever.\" Not simply, then, but \"before you.\" Yet not everyone who is established is established before God, but the one who has complete establishment. \"But the one who establishes you together with us in Christ.\" Therefore, with you bearing witness to my innocence. Blessed be the Lord, the God of Israel, from eternity and forever. So be it, so be it. The God of Israel, which has a mind that sees God, is blessed. To him I ascribe the grace and the victory, not to our own power; for even if I am innocent, I do not give the whole to my innocence, but to the cooperation of God. The \"so be it, so be it\" the other translators render as \"amen.\" But \"amen\" is sometimes taken in place of an oath; for when it says, \"Truly I say to you,\" Matthew and Luke write the same expression, and Matthew says, \"Amen, amen I say to you,\" while Luke says, \"Truly I say to you.\" At any rate, it is also said in the Scriptures: \"Behold, the handmaid of the Lord; let it be to me according to your word.\" It is also said by those who translate the Hebrew expressions that it signifies \"that which is believed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":521,"ref":"p521","source":"296 1 Εἰς τὸ τέλος· εἰς σύνεσιν τοῖς υἱοῖς Κόρε ψαλμός. υἱοὶ τοῦ Κόρε τρεῖς ἱεροψάλται ἐγένοντο. καὶ τὰ ὀνόματα αὐτῶν φέρεται ἐν τῇ Ἐξόδῳ καὶ ἐν ταῖς Παραλειπομέναις. οὗτοι, ὥσπερ τινὲς ἀπὸ πίστεως μίαν ψυχὴν και`̣ μίαν καρδίαν λαμβάνουσιν, οὕτω καὶ οὗτοι ἀπὸ τοῦ συνόντος πνεύματος τοῦ τὸ ψάλλειν χαριζομένου λαβόντες ψυχη`̣ν μίαν, διὰ τοῦτο ἑνικῶς ἐκφέρουσιν τοὺς στίχους τοῦ ψαλμοῦ. ἐστὶν δὲ ὁ ψαλμὸς οὗτος οὐχ ὁ τυχὼν μυστηρίων πεπληρωμένος. διὰ τοῦτο \"εἰς σύνεσιν\" ἐπιγέγραπται. οὕτω γοῦν καὶ ἐν τῷ τριακοστῷ πρώτῳ ἐλέγομεν, ὅτι ε᾿̣στὶν τῆς \"σ̣υνέσεως τῷ Δαυίδ\", ὅτι μυστ̣ήρια περιεῖχεν καὶ αἰνίγματα. καὶ ὧδε οὖν πολλὰ αἰνίγματα κεῖται. συνέσεως̣ οὖν χρεία τῷ ἐντυγχάνοντι τοῖς τοιούτοις ψαλμοῖς τοῖς οὕτως ἐπιγεγραμμένοις. καὶ ὥσπερ \"προςε´̣χ̣ειν\" δ̣εῖ \"τῇ ἀναγνώσει\" \"τῆς θεοπνεύστου γραφῆς\", οὐ μόνης τῆς τῶν γραφῶν, ἀλλὰ καὶ \"πάσης\", οὕτω καὶ οὗτοι μετα`̣ συνέσεως καὶ λέγεσθαι ὀφείλ̣ουσιν καὶ ἀκούεσθαι. ἐπειδὴ δὲ τὸ τῆς συνέσεως ὄνομα πρὸς τῷ προχ̣είρως δηλουμένῳ καὶ ἄλλο δηλοῖ ἐν τῷ· \"σύνεσις δὲ ἀγαθὴ πᾶσιν τοῖς ποιοῦσιν αὐτήν\". ὧδε ἡ γινομένη καὶ πραττομε´̣νη σύνεσις η῾̣ ἠθική ἐσ̣τιν ἀρ̣ετή· μάλιστα γὰρ αὕτη ῥυθμίζει τὸ ἦθος τῶν ἀνθρώπων. λέγει τοίνυν, ὅτι ὁ ψαλμὸς οὗτος οὐ φωνῇ μόνῃ λέγεσθαι ὀφείλει, ἀλλὰ καὶ νοεῖσθαι καὶ πράττειν τὰ κατάλληλα αὐτῷ ἔργα κατὰ τὸ ἕτερον τῆς συνέσεως σημ̣αινόμενον, περὶ οὗ καὶ","english":"For the end, for understanding, a psalm for the sons of Kore. The sons of Kore became three sacred singers, and their names are recorded in Exodus and in Chronicles. Just as certain people, from faith, receive one soul and one heart, so these too, having received one soul from the Spirit that was with them and that grants the gift of singing psalms, for this reason utter the verses of the psalm in the singular. And this psalm is not an ordinary one, being filled with mysteries; for this reason it is inscribed \"for understanding.\" Thus, then, we also said in the thirty-first psalm that it is \"of understanding for David,\" because it contained mysteries and enigmas. And here too, then, many enigmas lie. Understanding, therefore, is needed by the one who encounters such psalms as are inscribed in this way. And just as one must \"attend to the reading\" \"of the God-inspired Scripture\"—not of the Scriptures alone, but \"of every\" one—so these too ought both to be spoken and to be heard with understanding. Since the name of understanding, besides what is readily indicated, also signifies something else in the passage \"and understanding is good to all who do it\"—here the understanding that comes to be and is practiced is moral virtue; for this especially regulates the character of human beings. It says, then, that this psalm ought not to be spoken with the voice alone, but also to be understood and to perform the works that correspond to it, according to the other meaning of understanding, about which also","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":522,"ref":"p522","source":"Παῦλος λέγει. περὶ τῆς διακονίας γράφων καὶ τῆς λειτουργίας τῆς εἰς τοὺς ἁγίους λέγει· \"δῳ´̣η σοι ὁ θεὸς σύνεσιν ἐν πᾶσιν\"· μὴ γὰρ σύνεσιν λέγει τὴν ἐπιστήμην συνβλητῶν καὶ ἀσυνβλήτων, ἀλλὰ τὴν πρακτικὴν ἀρετήν· τίς γὰρ οὕτω συνετός ἐστιν ἢ ὡς ὁ κατορθώσας ἑαυτοῦ τὸ ἦθος καὶ ῥυθμίσας; ἐπερ· καὶ αὐτοι῀̣ς τοῖς λ̣έγουσιν καὶ τοῖς ἀκούουσιν; –ὁ σωφρόνως διδάσκων περὶ σωφροσύνης καὶ αὐτὸς σωφροσύνης ἔχει τὴν ἀρετη`̣ν ἣν καὶ οἱ παιδευόμενοι πρὸς αὐτοῦ· διὰ τοῦτο γὰρ παιδεύει ὁ ὀρθο`̣ς λόγος διδάσκαλος καὶ μάλιστα ὁ τῶν ἠθικῶν, ἵνα τοιοῦτοι γένωνται οἱ ἀκούοντες οἷός ἐστιν ὁ λέγων. ὃν τρόπον ἐπιποθεῖ ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων, οὕτως ἐπιποθεῖ ἡ ψυχή μου πρὸς σέ, ὁ θεός. λέγεται τὸ ζῷον τ̣οῦτο η῾̣ ἔλαφος ἀναιρετικὴ εἶναι τῶν ὄφεων. καὶ ὅταν ἀνέλῃ τοὺς ὄφεις, ὑπὸ τοῦ ἰοῦ αὐτῶν ἔκδιψος γίνεται καὶ σπ̣εύδει εὑρεῖν πηγὴν̣ ὕδατος, ἵνα κ̣αὶ τὸ δίψος ἀκέσηται καὶ καθοπτρισθῇ· λέγεται γάρ, ὅτι οἱ ὄφεις σπαραττόμενοι ὑπὸ τοῦ ζῴου τούτου κινούμενοι τὸ πρόσωπον τῆς ἐλάφου ὥσπερ αἱμάτων καὶ τῶν̣ ἄλλων πληροῦσιν, και`̣ ἀπε´̣ρχε̣ται ἐσοπτρίσασθαι, ἵνα ἀποπλύνηται τὴν προσγεναμένην ἀκαθαρσίαν ἐκ τῆς ἀναιρε´̣σεως τῶν ὄφεων. λέγεται δὲ καὶ ἄλλο περὶ αὐτοῦ τοῦ ζῴου· ὅταν, φησίν, παλαιωθῇ καὶ ἀπο̣βάλῃ τὰς τρι´̣χ̣ας, ἐσθίει ὄφιν καὶ ἀνανεοῦται. ἡ βρῶσις τῶν ὄφεων νέαν αὐτὴν αὖθις ποιεῖ. ἐπερ· τῶν τοιῶνδ̣ε ὄφεων; –τῶν ἰοβόλων πάντων τοῦ εἴδους ὅλου τῶν ὄφεων ἢ καὶ τοῦ γένους. καὶ τοῦτο δέ, ὅταν ἀπὸ γήρ̣ως ἀποβάλῃ τὰ κ̣έρατα, φωλεύει που, ἕως ἀνατείλῃ κέρατα αὐτὴ καὶ ἰσχυρὰ γένηται·","english":"Paul says—when writing about the ministry and the service rendered to the saints, he says: \"May God give you understanding in all things.\" For he does not mean the understanding that consists in the knowledge of things that can be combined and things that cannot, but the practical virtue. For who is so understanding as the one who has set his own character aright and brought it into order? —and indeed both those who speak and those who hear? —The one who teaches temperately about temperance himself possesses the virtue of temperance which those being educated by him also possess. For the correct word teaches as a teacher for this reason, and especially the teacher of ethical matters, so that the hearers may become such as the speaker is. As the deer longs for the springs of water, so my soul longs for you, O God. This animal, the deer, is said to be a destroyer of snakes. And when it has killed the snakes, it becomes thirsty from their venom and hastens to find a spring of water, so that it may both cure its thirst and look at itself in the mirror. For it is said that the snakes, torn apart by this animal, stir and fill the deer's face, as it were, with blood and other things, and it goes off to look in the mirror, so that it may wash away the uncleanness that has come upon it from the killing of the snakes. And another thing is said about this same animal: when, he says, it has grown old and shed its hair, it eats a snake and is renewed. The eating of snakes makes it new again. —of what sort of snakes? —of all the venomous ones of the whole species of snakes, or even of the kind. And this too: when from old age it has shed its horns, it hides somewhere until its horns grow back and it becomes strong.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":523,"ref":"p523","source":"εὐεπιβούλευτος γάρ ἐστ̣ιν κέρατα οὐκ ἐ´̣χουσα· ὅπλα γὰρ αὐτῆς ἐστιν καὶ ἀμυντήρια. ἐν τοῖς δρυμοῖς οὖν ὅταν διαβαίνωσιν, ὑπ̣ολαμβάνο̣νται τὰ κέρατα αὐτῶν καὶ οὕτως ἀποσπῶνται· διὸ καὶ παροιμία τοιαύτη φαίνεται· \"ο̣ὐαὶ ἐλάφοις κέρατα οὐκ ἐχούσαις\". ἡ παροιμία δὲ αὕτη αἰνίττεται ὅτι· οὐαὶ ἀνθρώπῳ τῷ ἀβοηθήτῳ τῷ μὴ ἔχοντι ἅλι̣ς̣ δύναμιν βοηθεῖν ἑαυτῷ. τὸ ἕτερον οὖν τῶν σημαινομένων ἐνταῦθα λέγεται δείκνυται. διὰ τοῦ φάναι· \"ὃν τρόπον ἐπιποθεῖ ἔλαφος ἐπὶ τὰς̣ πηγὰς τῶν ὑδάτων, οὕτως ἐπιποθεῖ ἡ ψυχή μου πρὸς σέ, ὁ θεός μου \", ὡμοίωσεν τὸν πρὸς θεὸν πόθον τῷ πόθῳ τῆς ἐλάφου τῷ ἐπὶ τὰς πηγάς· πηγὴ γάρ ἐστιν καὶ ὁ θεός, καὶ ὁ λόγος αὐτοῦ πηγή ἐστιν· \"ἐνκατελείψατε τὴν πηγὴν τῆς σοφίας\". \"ὅτι παρὰ σοὶ πηγὴ ζωῆς\". καὶ πάλιν· \"ἐμὲ ἐνκατέλιπον, πηγὴν ὕδατος ζῶντος\", ὁ θεὸς λέγει. καὶ τὸ ἅγιον πνεῦμα πηγή ἐστιν, εἴ γε τὰ χαρίσματα πάντα ἀπ' αὐτοῦ ῥεῖ καὶ ἀπ' αὐτοῦ ἔχει τὴν ἀρχήν. ὃν τρόπον ο̣ὖν ἐπιποθεῖ ἡ αἰσθητὴ ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων, οὕτως ἡ η῾̣μετέρα ψυχὴ ἔλαφος γινομένη καὶ ἀναιρετικὴ τῶν βλαπτόντων πρὸς σὲ ἐπιποθεῖ, ὦ θεέ. οἱ \"ἑτοίμως ἔχοντες ἐκδικῆσαι πᾶσαν παρακοήν\", οὗτοι ἔλαφοί εἰσιν ἀναιροῦντες τοὺς ὄφεις τῆς ἀδικ̣ίας. καὶ οἱ λαβόντες \"ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων\", ἔλαφοί εἰσιν. αὗται δὲ αἱ ἔλαφοι κα̣ὶ τὰ ὑψηλὰ μεταδιώκουσιν. ὥσπερ καὶ τὰς πηγὰς τῶν ὑδάτων, οὕτω καὶ τὰ ὑψηλά· \"ὄρη\" γὰρ \"τὰ ὑψηλὰ ταῖς ἐλάφοις\". καὶ πάλιν ὁ α̣ὐτός· \"ὁ καταρτιζόμενος τοὺς πόδας μου ὡς ἐλάφου\", ἵνα καταρτισθέντες̣ τὰ νοητὰ μεταδιώκουσιν.","english":"For it is easy to plot against, since it has no horns; for its weapons and defenses are its horns. When they cross through the thickets, then, their horns are caught underneath, and in this way they are torn off; therefore such a proverb also appears: \"Woe to deer that have no horns.\" This proverb hints at this: woe to the helpless man who does not have sufficient strength to help himself. So the one of the meanings signified here is spoken and shown. By saying, \"As the deer longs for the springs of water, so my soul longs for you, my God,\" he compared the longing toward God to the deer's longing for the springs; for God is also a spring, and his Word is a spring: \"You have forsaken the spring of wisdom.\" \"For with you is the spring of life.\" And again: \"They forsook me, the spring of living water,\" says God. And the Holy Spirit is a spring, since all the charisms flow from it and have their origin from it. In the way, then, that the perceptible deer longs for the springs of water, so our soul, becoming a deer and destructive of harmful things, longs for you, O God. Those \"ready to avenge every disobedience,\" these are deer destroying the serpents of unrighteousness. And those who have received \"authority to tread upon serpents and scorpions,\" these are deer. And these deer also pursue the high places, just as they pursue the springs of water, so also the high places; for \"the high mountains are for the deer.\" And again the same one says: \"He who makes my feet like a deer's,\" so that, having been made firm, they may pursue the things of the mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":524,"ref":"p524","source":"καὶ ἐπειδὴ πολλάκις εἶπον, ὅτι τὰ νοητὰ κατὰ ἄλλην καὶ ἄλλην ἐπ̣ίνοιαν ἕτερα καὶ ἕτερα δ̣οκ̣οῦσιν εἶναι οὐτῇ ὑποστάσει ὄντα τὰ αὐτά, αἱ πηγαὶ τῶν ὑδάτων ἃς ζητεῖ ἡ πνευματικὴ ἔλαφος, καὶ ὑψηλὰ ὄρη εἰσίν. ᾗ ἀναγομένως καὶ ὑψόθεν δέδονται, ὑψηλά εἰσιν, ᾗ δὲ ποτίζουσιν καὶ ποταμ̣οὺς γεννω῀̣σιν ἐν τοῖς πιοῦσιν, πηγαὶ λέγονται. λοιπὸν ῥητέον καὶ ἠθικῶς τοὺς ὄφ̣εις ἡδονάς· ποικίλ̣η γάρ ἐστιν ἡ ἡδ̣ονή. \"ἀγόμεναι\" δὲ \"ἡδοναῖς ποικίλαις καὶ ἐπιθυμίαις\". περὶ τῶν φαύλων λέγει γυναι̣κῶν ὧν αἰχμαλωτίζο̣υσιν οἱ ἑτερόδοξοι. αὗται οὖν αἱ ποικίλαι ἔλαφοι οὐκ ἐπιποθοῦσιν εὑρεῖν θεόν, οὐ μίαν ζητοῦσιν ἐπιθυμίαν. μία δὲ ἐπιθυμία ἐστὶν αὐτὸς ὁ σωτὴρ καὶ κύριος ἡμῶν. ὡς δὲ λέγεται σοφία καὶ ἀλήθεια καὶ φῶς καὶ δικαιοσύνη, οὕτω καὶ\n\nἐπιθυμία. αὐτίκα γοῦν ἡ νύμφη ἐν τῷ ᾄσματι τῶν ᾀσμάτων πυθομένη περὶ τοῦ νυμ̣φι´̣ου, ποῦ εὑρεῖν αὐτὸν δύναται, οἱ δορυφόροι ὧν ἐπυνθάνετο̣, λέγουσιν ὅτι· \"τί ἀδελφιδὸς ὁ ἀδελφιδός σου, ἡ καλὴ ἐν γυναιξίν\"; εἰπὲ τὸν σὸν τὸν ἄλλον παρὰ τοὺς πολ̣λοὺς ἀδελφούς. καὶ λέγει· \"ἀδελφιδοῦς μου λευκὸς καὶ πυρρός\", οὐχ εἷς ἐστιν, ἄνθρωπος καὶ θεός ἐστιν. εἶτα διεξερχομένη τὰ ἐγκ̣ώμια αὐτοῦ λε´̣γει ε᾿̣π̣ὶ τέλει· \"λάρυγξ αὐτοῦ γλυκασμός, ὅλος ἐπιθυμία\". ὁ λόγος αὐτοῦ γλυκύς ἐστιν. οἶδας, ὅτι εἰσίν τινα̣ ἐπιθυμ̣ητὰ οὐχ ὅλα, ἀλλ' ἔχουσιν ἀηδῆ τινα παραμεμιγμένα· οἷον τοῦ γλυκέως οἴνου ἡ πόσις ἔχει ἐπιθ̣υμητόν τι. ὅταν δ̣ὲ εἰς κόρον ληφθῇ, μέθην ἐργάζεται καὶ οὔκ ἐστιν ὅλον ἐπιθυμία. π̣άλιν ὁ ἥλιος ὁρώμενος γλυκύς ἐστιν. ὅταν δὲ καθάψηται αὐτοῦ ἡ φλόξ, ἀηδὲς ἔχει τι.","english":"And since I have often said that intelligible things, according to one conception and another, seem to be different and different, though in substance they are the same, the springs of waters that the spiritual deer seeks are also high mountains. Insofar as they are raised up and given from on high, they are high; but insofar as they give drink and generate rivers in those who drink, they are called springs. Henceforth one must speak also ethically: the snakes are pleasures; for pleasure is varied. \"Being led\" then \"by varied pleasures and desires.\" He speaks concerning wicked women, whom the heterodox take captive. These varied deer, then, do not long to find God, they do not seek a single desire. But the single desire is our Savior and Lord himself. And as he is called wisdom and truth and light and righteousness, so also\n\ndesire. For instance, the bride in the Song of Songs, having inquired about the bridegroom, where she might be able to find him, those of the guards of whom she inquired say: \"What is your beloved, O fair among women?\" Tell us of your own, the one other than the many brothers. And she says: \"My beloved is white and ruddy\"—he is not one, he is man and God. Then, going through his praises, she says at the end: \"His throat is sweetness, he is wholly desire.\" His word is sweet. You know that there are certain things desirable not wholly, but they have something unpleasant mixed in; for example, the drinking of sweet wine has something desirable. But when it is taken to satiety, it produces drunkenness and is not wholly desire. Again, the sun when seen is sweet. But when its flame touches one, it has something unpleasant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":525,"ref":"p525","source":"οὐδε`̣ν οὖν περὶ τὸν κατὰ τὸν νυμφίον λόγο̣ν ἀηδὲς ἔχει, ὅλος ἐπιθυμία ἐστίν, ὅλος ἔρως ἐστίν, κατὰ τὸν εἰπόντα· \"ὁ ἐμ̣ὸς ἔρως ἐσταύρωται\". ἄλλων δὲ οἱ ἔρωτες ἔχουσίν τι παραμεμιγμένον ἐπίπονον. ὥσπερ οὖν \"ὅλος ἐπιθυμία\" ἐστίν, οὕτω καὶ ὅλος ἔρως ἐστίν, καὶ διὰ τοῦτο ἐπιποθεῖ ἡ ψυχή μου ἡ κατὰ τ̣ὴν ἔλαφον ἀναιρετικὴ ὄφεων πρὸς θεόν. ὅταν ἴδῃς οὖν ψυχὴν περιγινομένην ἡδονῶν ποικίλων, πολλῶν λογισμῶν ἀποξύεται τὸ γῆρας τῆς κακίας, τὸν παλαιὸν ἄνθρωπον, καὶ τὸν νέον ἐνδι̣δ̣ύσκεται ἀντ' αὐτοῦ, κἂν παροιμιωδῶς κἂν ἐπὶ ῥητοῦ αὐτὸ θέλῃς λαβεῖν. \"ἔλαφος θήλεια καὶ πῶλος σῶν χαρίτων ὁμιλείτω σοι\". ἔστω περὶ γυναικὸς ὁ λόγος. ἡ γυνὴ ἔλαφος θήλειά ἐστιν ὡς π̣ρ̣ὸς τὸν ἄνδρα, ἐὰν ἀναιρῇ τὰς ὑποβαλλομένας ἡδονὰς ὑπὸ τῶν θηρευτῶν. ἔτι δ̣ὲ καὶ πῶλος χαρίτων ἐστίν· νέα γὰρ ὀφείλει εἶναι κατὰ τὸ σωφρονεῖν καὶ χαρίτων, τῶν ἀρετῶν, πῶλος εἶναι, ἵν' ἐπιβαίνουσιν αὐτῷ αἱ χάριτες· καὶ γὰρ πολλάκις αὐταὶ αἱ ἀρεταὶ οὕτω καλοῦνται κατὰ τὸ γεγραμμένον· \"στεφάνῳ δὲ χαρίτων\", στεφάνῳ τῶν ἀρετῶν. κατὰ τὰς τῶν ἀγω´̣νων αὐτοῦ ἐπινοίας ὢν φῶς καὶ ἀλήθεια καὶ δικαιοσύνη, πλῆθος χαρίτων ἐστίν. οὐ τῇ ὑποστάσει ἔχει τὸ πλῆθος, ἀλλὰ ταῖς ἐνεργείαις καὶ ταῖς ἐπιθυμίαις. ἐδίψησεν ἡ ψυχή μου πρὸς τὸν θεὸν τὸν ἰσχυρὸν καὶ ζῶντα. τὸ διψ̣ῆσαι πολλάκις τὸ ἔρωτα λαβεῖν ἐστιν. οὕτω γοῦν καὶ ἐν ἄλλῳ ψαλμῷ λέγει· \"ὁ θεὸς ὁ θεός μου, πρὸς σὲ ὀρθρίζω· ἐδίψησέν σε ἡ ψυχή μου\"· ὁ γὰρ ποθῶν τι καὶ αἰτούμενος ἵνα λάβῃ αὐτό, διψᾷ αὐτό. \"πρὸς τὸν θεὸν\" οὖν \"τὸν ζῶντα\".","english":"Nothing, then, in the account concerning the bridegroom is unpleasant; he is wholly desire, he is wholly love, according to the one who said, \"My love has been crucified.\" But the loves of others have something painful mixed in. Just as, then, he is \"wholly desire,\" so also he is wholly love, and for this reason my soul—the soul that, like the deer, is destructive of serpents—longs for God. When, therefore, you see a soul getting the better of varied pleasures, the old age of wickedness, the old man, is scraped away by many reasonings, and it puts on the new man in his place, whether you wish to take this proverbially or in the literal sense. \"A female deer and a foal of your graces—let them keep company with you.\" Let the account be about a woman. The woman is a female deer in relation to her husband, if she destroys the pleasures set before her by the hunters. And further, she is also a foal of graces; for she ought to be young in chastity and to be a foal of graces, of the virtues, so that the graces may mount upon her; for often the virtues themselves are so called, according to what is written: \"with a crown of graces,\" with a crown of the virtues. Being light and truth and righteousness according to the conceptions of his contests, he is a multitude of graces. He has the multitude not in substance but in energies and desires. My soul thirsted for God, the strong and living one. To thirst is often to receive love. At any rate, he says thus also in another psalm: \"O God, my God, I rise early to you; my soul has thirsted for you\"; for the one who longs for something and asks in order to receive it thirsts for it. \"For God,\" then, \"the living one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":526,"ref":"p526","source":"ὥσπ̣ερ οἱ θεῖοι ἄνδρες οἱ πάνυ γε πεπνευ̣ματισμένοι καὶ πρὸς θεολογίαν ἀνηγμένοι ἀεὶ λέγουσιν· \"ζῇ κύριος\", οὕτως ἔλεγεν ὁ Ἐλισαῖε· \"ζῇ κύριος καὶ ζῇ ἡ ψυχή σου\". οὕτως ζῇ ἡ ψυχή σου καθὼς ζῇ ὁ οὗ μετέσχες· ἀλλὰ σὺ μὲν ὡς μετασχὼν α̣ὐτοῦ ζῇς οὕτως. εἴς τι ῥητο´̣ν, ὃ κακῶς οἱ Ἀρειανοὶ ἑρμηνεύουσιν, καλὸν θεωρῆσαι· \"ὡς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα\". καὶ ἔλαβον παράδειγμα ὅτι· ὡς εἴ τις λέγοι ὅτι· ὡς ὁ λογικός μου πατὴρ κἀγὼ λογικός εἰμι, καὶ ὡς ὁ πατήρ μου ζῷόν ἐστιν κἀγὼ ζῷόν εἰμι\"3. ἐπεὶ τοίνυν ζῶον ἐστιν ὁ πατήρ μου κἀγὼ ζῶ δι' αὐτὸν διὰ τὸ ζῶντος εἶναι υἱός. ὡς καὶ ὁ ἄνθρωπος λέγεται ζῷον εἶναι διὰ τὸν πατέρα, ἐπεὶ ζῴου υἱός ἐστιν. πότε ἥξω καὶ ὀφθήσομαι τῷ προσώπῳ τοῦ θεοῦ; οἱ ἔτι ἐν βίῳ τυγχάνοντες ἄνθρωποι διψῶσιν πρὸς τὸν θεὸν ὡς ἡ ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων. οὐ μέχρι τούτου δὲ ἵστασθαι λέγουσιν ἑαυτῶν τὸν πόθον· μακρὰν γὰρ ἔτ̣ι εἰσὶν τοῦ θεοῦ τρόπον τινὰ σχέσει καὶ διαθέσει, οὐ τόπῳ· οὐδὲν δὲ τοπικῶς μακράν ἐστιν τοῦ θεοῦ· \"πληροῖ\" γὰρ \"τὸν οὐρανὸν καὶ τὴν γῆν\". διὸ ο῾̣ προσχὼν αὐτῷ λέγει· \"ποῦ πορευθῶ ἀπὸ τοῦ πνεύματός σου καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω; ἐὰν ἀναβῶ εἰς τὸν οὐρανόν, σὺ εἶ ἐκεῖ· ἐὰν καταβῶ εἰς τὸν ᾅδην, πάρει\". οἱ ἐν τῷ βίῳ οὖν τούτῳ θέαν λαβόντες τοῦ μέλλοντος αἰῶνος διψῶσιν γενναίως π̣ρὸς τὸν θεόν, ὥσπερ μακρὰν ἑαυτοὺς ὁρῶσιν ἅτε δὴ ἔτι ἐπηχθισμένο̣ι τὴν τοῦ κόσμου κακίαν καὶ τὸ τοῦ κόσμου βάρος καὶ τὸ φθαρτόν. καὶ τοῦτο δέ, ἐπεὶ ἐν ταῖς ἑορταῖς τῶν Ἑβραίων ἐ´̣θ̣ος πα῀̣σιν ἦν ὀφθῆναι τρεῖς καιροὺς τοῦ ἐνιαυτοῦ·","english":"Just as the divine men, who have been fully inspired and raised to theology, always say, \"The Lord lives,\" so Elisha said, \"The Lord lives, and your soul lives.\" Thus your soul lives even as he lives whom you have partaken of; but you live as one who has partaken of him. It is good to consider a certain passage which the Arians interpret badly: \"As the living Father sent me, and I live because of the Father.\" And I take an example: as if someone were to say, \"As my rational father is rational, so I am rational; and as my father is a living being, so I am a living being.\" Since, therefore, my father is a living being, I too live through him because I am the son of a living being—just as a man is also said to be a living being because of his father, since he is the son of a living being. When shall I come and appear before the face of God? Men who are still in this life thirst for God as the deer for the springs of water. But they say their longing does not stop at this point; for they are still far from God in a certain way by relation and disposition, not by place. Nothing is far from God in place, for he \"fills heaven and earth.\" Therefore the one who has attached himself to him says, \"Where shall I go from your Spirit, and from your face where shall I flee? If I ascend to heaven, you are there; if I descend to Hades, you are present.\" Those, then, who in this life have received a vision of the age to come thirst earnestly for God, inasmuch as they see themselves far off, being still burdened with the evil of the world and the weight of the world and what is corruptible. And this too, since among the feasts of the Hebrews it was the custom for all to appear three times in the year.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":527,"ref":"p527","source":"\"τρεῖς\" γὰρ \"καιροὺς\n\nτοῦ ἐνιαυτοῦ ὀφθήσεται πᾶν ἀρσενικ̣όν σου ἐνώπιόν μ̣ου\". καί· \"οὐκ ὀφθήσεται ἐνώπιόν μου κενός\". οὐδεὶς κενὸς ὀφθήσε̣ται̣ αὐτῷ. ε᾿̣π̣εὶ τοίνυν καὶ ο̣ὗτος ποθεῖ ἐπὶ τὰς πηγὰς τῶν ὑδάτων, εὔχεται πληρωθῆναι, ἵνα ἥξῃ καὶ ὀφθήσεται τῷ προσώπῳ τοῦ θεοῦ οὐκέτι κενὸς ὑπάρχων. ἐπερ ἐρωτᾷ οὖν; –ἐνίοτε οὐκ ἄλλου δ̣ιαλέγεται ὅτι· πότε ἄρα τεύξομαι τοῦ τελείου ἀγαθοῦ, ἵν' ὀφθεὶς τῷ προσώπῳ τῶν πρὸς αὐτοῦ διδομένων χαρίτων\"3; ἐγενήθη τὰ δάκρυά μου ἐμοὶ ἄρτος ἡμέρας καὶ νυκτός. τοῦτο λέγει· ἐπεὶ ἔγνων ἐμαυτὸν ἔτι ἀπολειπόμενον τοῦ προσώπου τοῦ θεοῦ σα κλαυθμὸν τ̣ὸν συντελοῦντα πρὸς ἀνάλημψιν ἀρετῆς, τὸν ἀπὸ πόνου καὶ α. κατὰ τοῦτο γοῦν τὸ σημαινόμενον λέγεται· \"οἱ σπείροντες ἐν δάκρυσιν ἐν ἀγαλλιάσει θεριοῦσιν. πορευόμενοι ἐπορεύοντο καὶ ἔκλαιον αἴροντες τὰ σπέρματα αὐτῶν. ἐρχόμενοι ἥξουσιν ἐν ἀγαλλιάσει αἴροντες τὰ δράγματα αὐτῶν\". σπ̣ε̣ι´̣ρ̣ο̣υσιν ἐν δάκρυσιν σὺν ἱδρῶτι τὰ τῆς ἀρετῆς σπέρματα, τὰ τοῦ πνεύματος, καταβαλλόμενοι. ὅταν οὖν θερίσουσιν, οὐκέτι πονοῦσιν· τετυχήκασιν γὰρ τοῦ τέλους τοῦ σπουδαζομένου. ὅτε δε`̣ \"πορευόμενοι ἐπορευόμεθα\", \"ἐκλαίομεν αἴροντες τὰ σπέρματα αὐτῶν\". ὅτε προεκόπτομεν ἔτι, τὸν σπ̣όρον καταβεβλημένοι ἐξεδεχόμεθα τὴν τοῦ καρποῦ τελείωσιν. ὅτε δε`̣ η᾿̣ρχόμε̣θα ἐν ἀγαλλιάσει, τὰ δρ̣άγματα ᾔρομεν, οὐκέτι τὰ σπέρματα. ταῦτα οὖν τὰ δάκρυα τροφὴ γίνεται τοῦ ποθοῦντος θεὸν ἰδεῖν καὶ ἐφορᾶσθαι ὑπ' αὐτοῦ. διὸ λέγει· \"τὰ δάκρυά μου ἐγενήθη μοι ἄρτος ἡμέρας καὶ νυκτός\".","english":"For three times of the year all your males shall appear before me.\" And: \"He shall not appear before me empty.\" No one shall appear before him empty. Since, then, this one also longs for the springs of waters, he prays to be filled, so that he may come and appear before the face of God, no longer being empty. What, then, does he ask? — Sometimes he speaks of nothing else than this: When, then, shall I attain the perfect good, so as to appear before the face of the graces given by him? \"My tears became to me bread day and night.\" He says this: since I knew that I was still falling short of the face of God, I wept, the weeping that contributes to the taking up of virtue, the weeping that comes from toil and . In this sense, then, it is said: \"Those who sow in tears shall reap in exultation. Going, they went and wept, carrying their seeds. Coming, they shall come in exultation, carrying their sheaves.\" They sow in tears, with sweat, the seeds of virtue, the seeds of the Spirit, casting them down. When, then, they reap, they no longer toil; for they have attained the end for which they labored. But when \"going, we went,\" \"we wept, carrying their seeds.\" When we were still making progress, having cast down the seed, we awaited the completion of the fruit. But when we were coming in exultation, we carried the sheaves, no longer the seeds. These tears, then, become food for the one who longs to see God and to be looked upon by him. Therefore he says: \"My tears became to me bread day and night.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":528,"ref":"p528","source":"οὐκ ε᾿̣πιπολαίως κλαίω οὐδ' ἐν τοῖς ἡδέσιν̣ ὥστε ὁτὲ μὲν τρυφῇ σχολάζειν ὁτὲ δὲ κλαυθμῷ μετανοίας, ἀλλὰ κ̣αὶ ἐν τοῖς σκυθρωποῖς· καλεῖται γὰρ τὰ σκυθρωπὰ νύξ. ἔχεις γοῦν καὶ ἐν ἄλλῳ ψαλμῷ φωνὴν τοιαύτην λέγουσ̣αν· \"ψωμιεῖς ἡμᾶς ἄρτον δακρύων καὶ ποτιεῖς με ἐν δάκρυσιν ἐν μέτρῳ\". μεμετρημένως δεῖ καὶ τὰ τῆς μετανοίας προφέρειν δάκρυα, ὅπως̣ ἄρτος καὶ ποτὸν γένωνται. καὶ λοιπὸν ἄλλα τινὰ ὑπάρξει τὰ δ̣ιαδεχόμενα τὸν πόνον, τὰ ἐκ τῶν δακρύων ἐπιγενόμενα γενήματα. ἐν τῷ λέγεσθαί μοι καθ' ἑκάστην ἡμέραν Ποῦ ἐστιν ὁ θεός σου; διὰ τοῦτο καὶ τὰ τοσαῦτα προέφερον δάκρυα ὡς τροφήν μοι γενέσθαι, ὅτι ἤκουσ̣ά μοι αὐτ̣ῶν λεγόντων· \"ποῦ ἐστιν ὁ θεός σου̣\"; τοῦτο καὶ ὁ Σενναχερὶ καὶ ὁ Ῥαψάκης εἴρηκαν· \"3\"ποῦ ὁ θεός\" σου; καὶ σ̣ὺ οὖν, Ἰσραηλῖτα, \"που῀̣ ὁ θεός\" σου, ἵνα ῥύσηταί σε\"3; τροφ̣ή μοι οὖν ἐγένετο τὰ δάκρυα, ἀλλὰ \"ἐν μέτρῳ\" καὶ ἔπινον αὐτὰ καὶ ἠ´̣σθιον· ᾔδειν γάρ̣, ὅτι διαδέχεταί τι χαρᾶς π̣οιητι̣κὸν τὰ δάκρυα καὶ τὸν πόνον τούτων. ταῦτα ἐμνήσθην καὶ ἐξέχεον ἐπ' ἐμὲ τὴν ψυχήν μου. ὅτε ἐν ἀναπολήσει καὶ μνήμῃ ἐγενόμην τούτων τῶν λεγόντων τοὺς ὀνειδισμ̣ούς, τούτων τῶν ἐχθρῶν μου, οὐκ ἔξω ἐχώρησα, οὐκ ἐξέχεα τὴν ψυχήν μου ἔξω, ἀλλ' ἐπ' ε᾿̣μὲ ἐξέχεον. ἐστὶν τοιοῦτο· \"ἐταράχθην καὶ οὐκ ἐλάλησα\", καὶ ὃ λέγει Παῦλος· \"ἀλλ' αὐτοὶ ἐν ἑαυτοῖς τὸ ἀπόκριμα τοῦ θανάτου ἐσχήκαμεν, ἵνα μὴ πεποιθότες ὦμεν ἐφ' ἑαυτοῖς\". τοῦτό τοι καὶ περὶ τοῦ Ἰὼβ εἴρηται· πρότερον λέγει ὅτι· \"οὐδὲν ἥμαρτεν Ἰώβ\", δεύτερον δέ· \"τοῖς χείλεσιν\". ὧδε τὴν ψυχὴν τὴν διάνοιαν λέγει. ὅταν δὲ λέγῃ·","english":"I do not weep superficially, nor only in pleasant circumstances, so as to devote myself now to luxury and now to the weeping of repentance, but also in gloomy circumstances; for gloomy circumstances are called night. You have, at any rate, in another psalm such a voice saying: \"You will feed us with the bread of tears and give me tears to drink in measure.\" One must bring forth the tears of repentance in measure, so that they may become bread and drink. And thereafter certain other things will follow that succeed the pain—the fruits born from the tears. Since it was said to me each day, \"Where is your God?\" for this reason I also brought forth so many tears, that they might become food for me, because I heard those saying to me, \"Where is your God?\" Sennacherib and Rabshakeh also said this: \"Where is your God? And you, then, Israelite, where is your God, that he may rescue you?\" So the tears became food for me, but \"in measure,\" and I drank them and ate them; for I knew that something productive of joy succeeds the tears and the pain of them. These things I remembered and I poured out my soul upon myself. When I was in recollection and remembrance of these who spoke reproaches—these my enemies—I did not go outside, I did not pour out my soul outside, but I poured it out upon myself. There is such a saying: \"I was troubled and I did not speak,\" and what Paul says: \"But we ourselves have had the sentence of death within ourselves, so that we should not trust in ourselves.\" This indeed is also said concerning Job: first he says that \"Job sinned in nothing,\" and second, \"with his lips.\" Here he calls the soul the mind. But when he says—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":529,"ref":"p529","source":"\"κομιζόμενοι τὸ τέλος τοῖς πιστεύουσιν σωτηρίαν ψυχῶν\", αὐτὰς τὰς οὐσίας τὰς ψυχούσας τὰ σώματα οὕτως ὠνόμασεν. ὅταν δὲ λέγῃ· \"τὰς ψυχὰς ἡμῶν ἡγνικότες ἐν τῇ ὑπακοῇ τῆς ἀληθείας\", τὰς διανοι´̣ας λέγει. οὕτω γοῦν εἰώθασιν λέγειν καὶ κ̣αλοψύχους ἀνθρώπους. καί· \"σὺ δέ, ἄνθρωπε ἰσόψυχέ μου\"· τὴν ἴσην διάν̣οιαν καὶ διάθεσιν̣ λέγει. ὅτι διελεύσομαι ἐν τόπῳ σκηνῆς θαυμαστῆς ἕως τοῦ οἴκου τοῦ θεοῦ. εἴπομεν πολλάκις, ὅτι ἡ τελείωσις τῶν ἀρετῶν οἶκος θεοῦ ἐστιν, σκη̣νὴ δὲ η῾̣ προκοπή· προκοπτόντων γὰρ καὶ μεταβαινόντων ἐκ τόπου εἰς τόπον οἰκία ἐστὶν ἡ σκηνή. ὅτε γο̣ῦν θεόν, ἐν σκηνῇ αὐτὸν ἐθεράπευον μαρτυρουμένῃ· \"σκηνὴ\" γὰρ \"μαρτυρίου\" ἐπαινετόν ἐστιν. καὶ τοὺς λόγους τοῦ θεοῦ γοῦν\n\nμαρτύριον\"3 πολλάκις λέγομεν καὶ ἀποδεδειγμένα. διοδεύοντες οὖν ἐν τῇ ἐρήμῳ το σκηνη μ θεραπεύωσιν θεὸν ἐκεῖ, τὰς εὐχὰς ἀναπέμπωσιν, τὰς ἱερουργίας ε᾿̣κτελῶσιν ἐκεῖθεν ἔχωσιν ἐπινεύοντα θεόν. ὅτε δὲ ἔφθασαν εἰς τὴν̣ ἁγίαν γῆν γενέσθαι καὶ αὐτοὶ οἱ ἄνθρωποι οὐκέτι σκηνάς, ἀλλὰ οἴκους εἶχον τελειο ἡ θεραπεία τοῦ θεοῦ οὐκέτι ἐν σκηνῇ, ἀλλ' ἐν οἴκῳ ἐγένετο. τέλος τοῦ φθαρτοῦ σώματος λαβόντος οὐκέτι χρεία σκηνωμάτων ἐστίν. ὅταν \"ὁ θεὸς πάντα ἐν πᾶσ̣ιν\" γένηται 300 ἵν̣α μὴ καὶ ἐν ἀλόγοις ἄλογον γένηται, οὔκ εἰσιν φθ̣αρτὰ σώματα, ἵνα μὴ ἐν φθαρτοῖς φθαρτὸς γένηται, ἀλλὰ γίνεται \"πάντα ἐν πᾶσιν\". γίνεται δὲ ἐν πᾶσιν οὐ τοπικῶς, ἀλλὰ μετεχόμενος, οὐδὲ σῶμα αὐτοῦ μετέχει οὐδὲ ἄλογον ζῷον οὐδὲ ἄψυχον πολλῷ πλέον. εὖ δὲ καὶ τὸ θαυμαστῆς\"3 εἰπεῖν· ἐπεὶ θεία ἐστὶν ἐπεὶ θεία ἐστὶν α̣ὕτη ἡ σκηνή, θαύματος ἀξία ἐστίν.","english":"Receiving the end, salvation of souls, for those who believe,” he thus named the very essences that animate bodies. But when he says, “having purified our souls in obedience to the truth,” he means the minds. At any rate, they are accustomed to speak in this way also of noble-souled men. And: “But you, man of equal soul with me”—he means the equal mind and disposition. That I shall pass through the place of the wondrous tabernacle as far as the house of God. We have often said that the perfection of the virtues is the house of God, while the tabernacle is progress; for as they progress and pass from place to place, the tabernacle is a dwelling. Whenever, then, they served God in a tabernacle, it is attested: for “the tabernacle of testimony” is praiseworthy. And the words of God, at any rate, we often call “testimony” and things demonstrated. Passing through, then, in the desert, let them serve God there in a tabernacle, send up prayers, perform sacred rites, and from there have God assenting. But when they had reached the holy land and the people themselves no longer had tabernacles but houses, the worship of God was no longer in a tabernacle but in a house. When the corruptible body has reached its end, there is no longer need of tabernacles. When “God becomes all in all,” so that he does not become irrational even among irrational creatures, there are no corruptible bodies, so that he does not become corruptible among corruptible things, but he becomes “all in all.” And he becomes in all not locally, but by being participated in; nor does a body of his participate, nor an irrational animal, nor much more a soulless thing. Well also is it to say “wondrous”; since this tabernacle is divine, it is worthy of wonder.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":530,"ref":"p530","source":"αἱ προκοπαὶ αἱ τῶν μεγάλων τελῶν ἄλλαις προκοπαῖς τέλη γινόμεναι ὑπὲρ τέλη εἰσὶν̣ καὶ θαυμαστόν τι ἔχουσιν, ὡς τὴν αὐτὴν καὶ σκηνὴν εἶναι καὶ οἶκον, προκοπὴν καὶ τέλος. ἐν φωνῇ ἀγαλλιάσεως καὶ ἐξομολογήσεως ἤχους ἑορταζόντων. λοιπὸν λέγει· οὐχ ὡς ἔτυχεν οὐδὲ μετὰ τῆς τυχούσης κα̣ταστάσεως ἡ διάβασίς μοι γίνεται, ἀλλ' \"ἐν φωνῇ ἀγαλλιάσεως καὶ ἐξομολογήσεως\". οὐκ ἔνι θρῆνος, ὅτε̣ ἡ δια´̣βασις καὶ σπουδὴ ἐπὶ τὸν οἶκον γίνεται τοῦ θεοῦ, ἀλλὰ ἀγαλ λίασις. ὁ \"Ἀβραὰμ\" γοῦν̣ οὕτ̣ω̣ς̣ \"ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ ἰδὼν ἐχάρη\". εἶδεν δὲ τὴν ἡμέραν τ̣οῦ κ̣υρίου εἰς τὸν οἶκον αὐτοῦ φ̣θ̣άσας, εἰς τὴν π̣ίστιν τὴν τελείαν. τὸ τῆς ἐξομολογήσεως ὄνομα ἐν ταῖς γραφαῖς δύο̣ σημαίνει, ἵνα μὴ εἴπω καὶ τρίτον σημαινόμενον. τὴν ἐξαγόρευσιν τὴν ἐπὶ ἁμαρτίαις καλεῖ ἐξομολόγησιν, ὡς ε᾿̣ὰν λέγῃ· \"συναγαγὼν ἐξομολόγησαι ἐπὶ ἁμαρτίαις σου\". τοῦτο οὖν ἐν τῷ Βαρναβᾷ κεῖται, ἐν τῇ κατ' αὐτὸν ἐπιστολῇ· \"συναγαγὼν ἐξομολόγησαι ἐπὶ ἁμαρτίαις σου\". καὶ πάλιν· \"ἐξομολογεῖσθε ἀλλήλοις τὰς ἁμαρτίας ὑμῶν\". \"τὴν ἁμαρτίαν μου ἐγνώρισά σοι καὶ τὴν ἀνομίαν μου οὐκ ἐκάλυψα· εἶπα Ἐξαγορεύσω κατ' ἐμοῦ τὴν ἀνομίαν μου τῷ κυρίῳ\". ἐξομολογεῖται ἀποκλαιόμενος καὶ ἀποδυρόμενος τὰ πρότερα ἑαυτοῦ ἁμαρτήματα. δηλοῖ δὲ καὶ τὴν εὐχαριστίαν, ὡς ἐὰν λέγῃ ὁ σωτήρ· \"ἐξομολογήσομαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας τὰ θεῖα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις\".","english":"The advancements of great ends, becoming ends for other advancements, are beyond ends and have something wonderful, so that the same thing is both a tent and a house, an advancement and an end. \"In a voice of exultation and confession, the sound of those keeping festival.\" For the rest, he says: my crossing over does not happen by chance nor with any ordinary disposition, but \"in a voice of exultation and confession.\" There is no lamentation when the crossing over and the haste toward the house of God take place, but exultation. At any rate, \"Abraham\" thus \"exulted that he might see my day, and having seen it he rejoiced.\" And he saw the day of the Lord, having reached his house, reaching perfect faith. The name of confession signifies two things in the Scriptures—not to mention a third meaning. He calls the declaration made over sins a confession, as when he says: \"Having gathered together, confess over your sins.\" This, then, is found in Barnabas, in the letter attributed to him: \"Having gathered together, confess over your sins.\" And again: \"Confess your sins to one another.\" \"I made my sin known to you, and I did not cover my lawlessness; I said, I will declare my lawlessness against myself to the Lord.\" He confesses, weeping and lamenting, his former sins. But it also indicates thanksgiving, as when the Savior says: \"I confess to you, Father, Lord of heaven and earth, that you have hidden the divine things from the wise and understanding, and have revealed them to infants.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":531,"ref":"p531","source":"οὐκ ἐπὶ τούτῳ εὐχαριστεῖ ε᾿̣πὶ τῷ κεκρύφθαι \"τὰ θεῖα ἀπὸ σοφῶν καὶ συνετῶν\", ἀλλὰ ἐπὶ τῷ οἰηθέντ̣ων ἰδ̣εῖν ἐκείνων ἀποκεκαλύφθαι αὐτὰ τοῖς νηπίοις. οὗτοι δέ εἰσιν οἱ ἀπὸ τῶν ἐθνῶν πιστε̣ύσαντες, οἱ δε`̣ σοφοὶ καὶ οἱ συνετοί, ἀφ' ὧν κέκρυπται τὰ θεῖα, οἱ ἐκ περιτομῆς εἰσιν ἐφώνησεν τ̣οῦτο· \"πῶς ἐρεῖτε ὅτι Σοφοί ἐσμεν ἡμεῖς, καὶ νόμος κυρίου ἐστὶν μεθ' ἡμῶν; εἰς μάτην ἐγενήθη πλο καὶ π ε̣ν̣ων γραμματεύς α. ᾐσχύνθησαν σοφοὶ καὶ ἐνεκάλεσαν, ἐπεὶ τὸν λόγον κυρίου ἀπεδοκίμασαν\". ἐπεὶ αὐτοὶ ἀπεδοκίμασαν, ἡ γραφὴ αὐτοῖς ματαία γέγονεν. διὰ γὰρ τῆς η γέγονεν. λέγεται δὲ ὅτι, ὅτε τὰ γράμματα ἀρχὴν ἐλάμβανεν, ἐν σχοιναρίοις εὑρι´̣σκοντο, πάλιν̣ αὐτὸ μετὰ γραφίδων ἐποίουν. καὶ ἐπειδὴ τὰ ἐν δέλτοις γραφόμενα ἐπεν̣όησαν, ὅπως τὰ διάφορα ἐργαλεῖα ἔχωσιν καταγράφοντα ταῦτα. \"ᾐσχύνθησαν\" οὖν \"σοφοὶ καὶ ἐπτοήθησαν, ὅτι τὸν λόγον κυρίου ἀπεδοκίμασαν· σοφία τίς ἐστιν ἐν αὐτοῖς\"; πῶς γὰρ τοὺς ἀποδοκιμάσαντας τὸν λόγον τοῦ κυρίου; ἡ εὐχαριστία οὖν δηλοῦται διὰ τῆς ἐξομολογήσεως. καί· \"ἐξομολογησ̣ω´̣μεθά σοι, ὁ θεός, ἐξομολογησώμεθά σοι λαοὶ πάντες. διηγήσομαι πάντα τὰ θαυμάσιά σου, ὅταν λάβω και301 ρόν\". ὁ ἐπὶ διηγήσει τῶν θαυμασίων ἐξομολογούμενος ἀνθομολογεῖται οὐκ ἐπὶ ἁμαρτίαις ἑαυτοῦ. καὶ πάλιν· \"ἐξομολογήσομαί σοι, κύριε, ἐν ὅλῃ καρδίᾳ μου, διηγήσομαι πάντα τὰ θαυμάσιά σου· εὐφρανθήσομαι καὶ ἀγαλλιάσομαι ἐν σοί\". καὶ","english":"He does not give thanks for this—that \"the divine things have been hidden from the wise and understanding\"—but rather that, when those men thought they saw them, they were revealed to infants. And these are those from the nations who believed, while the wise and the understanding, from whom the divine things have been hidden, are those from the circumcision. He cried out this: \"How will you say, 'We are wise, and the law of the Lord is with us'? In vain has the scribe's pen and pen-case become. The wise were put to shame and called to account, because they rejected the word of the Lord.\" Since they themselves rejected it, the Scripture has become vain for them. For through the... it has become. And it is said that, when letters were first beginning, they were found on cords, and again they made it with pens. And since they devised what is written on tablets, so that they might have various tools writing these things down. \"The wise,\" therefore, \"were put to shame and were terrified, because they rejected the word of the Lord; what wisdom is in them?\" For how could those who rejected the word of the Lord? The thanksgiving, then, is made clear through the confession. And: \"We will give thanks to you, O God, we will give thanks to you, all peoples. I will recount all your wonders, when I receive the time.\" He who gives thanks in recounting the wonders makes confession, not for his own sins. And again: \"I will give thanks to you, O Lord, with my whole heart; I will recount all your wonders; I will be glad and rejoice in you.\" And","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":532,"ref":"p532","source":"καὶ τρίτον τοῦτο λέγεται· πολλάκις ἡ συμφωνία καὶ ἡ ἡρμοσμένη \"ἐξομολόγησιν καὶ μεγαλοπρέπειαν ἐνεδύσω\". οὐδέν ἐστιν ἐν σοὶ τὸ τῆς ἀρετῆς τὸ φθάνον εἰς τὴν μεγαλοπρέπειάν σου. καὶ πάλιν \"ἐξομολόγησις καὶ ὡραιότης ἐνώπιον αὐτοῦ\". πάλιν ὧδε τὴν συμφωνία̣ν ἐξομολογήσεως οὐ λαμβάνεις ὧδε τὴν ἐξαγόρευσιν τῶν ἁμα̣ρ̣τιῶν μένην συμφωνίᾳ. ἡ φωνὴ τῶν ἑορταζόντων τοῦτό ἐστιν· τ̣ γεγωνῷ τῇ φωνῇ, ἀλλ' ἡ κραυγὴ αὐτῶν αὕτη ἐστὶν τὸ ἐξομολογεῖσθαι \"φωνὴ ἀγαλλιάσεως καὶ ἐξομολογήσεως αἱ σκηναὶ δικαίων\"· ἐν τοῖς προκόπτουσιν \"φωνὴ ἀγαλλιάσεως καὶ ἐξομολογήσεώς\" ἐστιν· ἀπηλλάγησαν γὰρ τῆς κακίας. δυνατὸν δὲ καὶ τὸ \"ἐν σκηναῖς δικαίων\" ὅταν ὑπωπιάσουσιν αὐτὰ καὶ δουλαγωγήσουσιν, ὅταν ναοὶ αὐτ ἵνα τί περίλυπος εἶ, ἡ ψυχή μου, καὶ ἵνα τί συνταράσσεις με ἕως φθάσῃ τις εἰς τὸν οἶκον τοῦ θεοῦ. σὺ δέ, ὦ ψυχή, μνησθεῖσα καὶ λέγοντας· \"ποῦ ἐστιν ὁ θεός σου\"; μὴ περίλυπος ἔσο, μὴ συντάρασσέ με γενοῦ. δύνασαι καὶ ἀγγέλους λαβεῖν τοὺς ἑορτάζοντας\"3 πα \"ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων πανηγύρει\". \"ἵνα τί περίλυπος εἶ καὶ ἵνα τί συνταράσσεις με;\" ἔχεις ἕτοιμον τὸν βοηθοῦντα. ὡς εἰ καὶ κάμνοντι λέγῃς καὶ νοσοῦντι ἵνα τί ἀφήλπισας τὴν ὑγείαν; ἰδοὺ πάρεστιν ὁ ἰατρός\"3. ἔλπισον ἐπὶ τὸν θεόν, ὅτι ἐξομολογήσομαι αὐτῷ· σωτήριον τοῦ προσώπου μου καὶ ὁ θεός μου. πάρεστιν ὁ θεός· προσδόκησον παρ' αὐτοῦ ἀπαλλαγῆναι τῆς λύπης καὶ τῆς ταραχῆς. τότε δὲ ἀπηλλάγη τούτων, ὅταν τὰ λυπηρὰ πέρας λάβῃ, ὅταν ωσιν· αἴρει γὰρ τὴν ταραχήν, αἴρει τὴν λύπην.","english":"And this is said thirdly: often the harmony and the well-tuned concord—\"You have clothed yourself with confession and majesty.\" There is nothing in you of virtue that reaches your majesty. And again, \"Confession and beauty are before him.\" Again here you do not take the harmony of confession; here you do not take the declaration of sins as mere harmony. The voice of those who keep festival is this—not with the loud voice, but their cry is this: to confess—\"a voice of gladness and confession, the tents of the righteous\"; in those who are advancing there is \"a voice of gladness and confession,\" for they have been released from wickedness. And it is possible also that \"in the tents of the righteous\" means when they have beaten them down and enslaved them, when they become temples, so that—why are you sorrowful, my soul, and why do you trouble me—until one reaches the house of God. But you, O soul, having remembered those who say, \"Where is your God?\"—do not be sorrowful, do not trouble me; do not become troubled. You can also take the angels as those who keep festival: \"But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels in festal assembly.\" \"Why are you sorrowful, and why do you trouble me?\" You have your helper ready at hand. It is as if you were saying to one who is weary and sick, \"Why have you given up hope of health? Behold, the physician is present.\" Hope in God, that I shall confess to him—the salvation of my countenance, and my God. God is present; expect from him release from sorrow and trouble. And then you were released from these things, when sorrowful things reach their end, when they are taken away; for he takes away the trouble, he takes away the sorrow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":533,"ref":"p533","source":"\"σωτήριον τοῦ προσώπου μου\". ἐλέγομεν εἰς τό· \"τοῦ σοφοῦ οἱ ὀφθαλμοὶ ἐν κεφαλῇ αὐτοῦ\", ὅτι ἐν τῷ καὶ οἱ φρόνιμοι καὶ οἱ μὴ φρόνιμοι τὰς ὄψεις ἔχουσιν. \"σωτήριον λέγεται ἐν τῇ γραφῇ περὶ προσώπου, ἃ πολλάκις εἴρηται, οὐ περὶ \"ἐπάραι κύριος τὸ πρόσωπον αὐτοῦ ἐπὶ σὲ καὶ δῴη σοι εἰρήνην\"· μὴ γὰρ προσωπ \"ἐπιφάναι κύριος τὸ πρόσωπον αὐτοῦ καὶ εὐλογήσαι σε\". ὧδε τὸ πρόσωπον τὸ ἐπιφ̣ λέγεται δὲ καὶ \"εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου\", ὁ \"χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ\" σωτηρία καὶ εὐλογία ἕπεται, ἐὰν ἐπαρθῇ τοῦτο τὸ πρόσωπον ἀσύγχυτος γίνεται. ἐπερ· τὸ πρόσωπον; –ὃ ἀνέλαβεν ὁ ἄνθρωπος διάλημψις ὥσπερ πρόσωπόν ἐστιν θεοῦ, εἰδοποιεῖται φ̣ ἐξηγησάμην ποτὲ καὶ εἰς ἐκεῖνο κατὰ δευτέρ̣αν ἀπόδοσιν 302 τὸν υἱὸν λέγει τὸ εἶδος τοῦ πατρός, εἶδος ὡς χαρακτὴρ αὐτοῦ ἢ εἶδος τὴν περὶ κατασκευάζουσιν τῇ ψυχῇ εἰδέα. τοῦ οὖν ἐμοῦ προσώπου σωτήριον εἶ. ν̣α γενάμενον οὐ τὸ τοῦ σώματός ἐστιν, ἀλλὰ περὶ οὗ λέγεται· \"ἡμεῖς δὲ μὴ γὰρ τοῦτο λέγει, ὅτι ἄνευ καλύμματος τὸ πρόσωπον τοῦ σώματος εται τοῦ ἔσω ἀνθρώπου τὸ πρόσωπον ἐξ ἀγνοίας καὶ ἁμαρτίας, φανεροῦται γάρ· \"σοφία ἀνθρώπου φωτιεῖ πρόσωπον αὐτοῦ\". τὸ φωτεινὸν τοῦτο πρόσωπον οὐκ ἔχει ἀγνοίας κάλυμμα, οὐκ ἔχει κακίας ἐπίβλημα, ἀλλὰ καθαρὸν τοῦ προσώπου σωτηρία εἶ, ὦ θεέ. πρὸς ἐμαυτὸν ἡ ψυχή μου ἐταράχθη. τὸ εἶδος τῆς ταραχῆς. ἐλέχθη δὲ καὶ τοῦτο, ὅτε \"ἐξέχεα\", λέγει, \"τὴν ψυχήν μου ἐπ' ἐμὲ\" πρὸς τὰ ἔξω, οὐκ ἐφάνην αὐτοῖς τεταραγμένος. ὁ ταραττόμενος ἐν","english":"the salvation of my face.\" We were saying in reference to \"the eyes of the wise man are in his head,\" that in this both the prudent and the imprudent have their sight. \"Salvation\" is spoken in Scripture concerning the face—things often said—not concerning \"the Lord lift up his face upon you and give you peace\"; for lest the Lord \"make his face shine upon you and bless you.\" Here it is the face that shines. And it is also called \"the image of the invisible God,\" the \"express image of his substance\"; salvation and blessing follow, if this face is lifted up, it becomes unconfused. What face? — which the man took up. The contemplation is, as it were, a face of God; it is formed. I once expounded also in reference to that passage, in a second rendering, that he calls the Son the form of the Father—form as his express image, or form meaning the idea which they fashion in the soul. Of my face, then, you are the salvation—not that of the body, but concerning which it is said: \"But we\"—for it does not say this, that without a veil the face of the body—the face of the inner man is [veiled] by ignorance and sin; for it is made manifest: \"The wisdom of a man will enlighten his face.\" This enlightened face has no veil of ignorance, it has no covering of wickedness, but you are the pure salvation of the face, O God. My soul was troubled within myself. The form of the trouble. And this too was said, when \"I poured out,\" he says, \"my soul upon myself\"—toward things outside, I did not appear to them troubled. He who is troubled in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":534,"ref":"p534","source":"τούτων ἱστῶν τὴν ταραχήν, πρὸς ἑαυτὸν τετάρακται. διὰ τοῦτο μνησθήσομαί σου ἐκ γῆς Ἰορδάνου καὶ Ἑρμωνιίμ. ἐπεὶ ἡ ψυχή μου τετάρακται, εἰ καὶ πρὸς ἐμὲ αὐτὸν ἡ ταραχὴ λουτροῦ καθαρσίου δέομαι, βαπτίσματός μοι χρεία. \"ἐμνήσθην σου\" οὖν \"ἐκ γῆς Ἰορδάνου καὶ Ἑρμωνιίμ\". τὸ Ἑρμωνιὶμ ὁδὸς λύχνου\"3 ἑρμηνεύεται ἢ ἀνάθημα\"3. τοῦτο λέγει ὅτι· τοῦτο τὸ ὄρος ε̣νος, πράττων μετεώρως, διῃρμένον ἔχων τὸ φρόνημα φωτιζομένη κατ' εὐθὺ ποιεῖ χωρεῖν τὸν ὁδεύοντα, οὐ προσ ἑρμηνεύεται δὲ Ἰορδάνης κατάβασις αὐτῶν\"3. δύναται κατά κ̣ατέβη, ἀλλὰ αὐτῶν ἕνεκα κατέβη, ὥσπερ διδάσκαλος ἄριστος 7–8 ἀπὸ ὄρους μικροῦ ἄβυσσος πρὸς ἄβυσσον ἐπικαλεῖται εἰς φωνὴν τῶν καταρακτῶν σου. ρ ἐστιν, ἐνφανὲς δέ ἐστιν· \"ἔσται\" γὰρ \"ἐνφανὲς τὸ ὄρος τοῦ κυρίου, καὶ ἀναβῶμεν εἰς τὸ ὄρος τοῦ κυρίου\". εἰ καὶ πρὸς ἡμᾶς καὶ πρὸς τὴν κτίσιν η τι συνκρινόμενον πρὸς ἡμᾶς. καὶ λέγω· ὁ τοῦ θεοῦ λόγος, ὁ θεὸς λόγος γίνεται δὲ πρὸς ἕκαστον τῶν προφητῶν· \"ἐκείνους\" γὰρ \"θεοὺς εἶπεν πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο\". \"ἐγένετο λόγος̣ κυρίου πρός με λέγων\". εἰ τοίνυν πρὸς τοὺς θεοποιουμένους ὅλην τὴν δύναμιν, ὅλην τὴν μετουσίαν οὐ δέχονται. πρὸς ν θεόν· οὐ γέγονεν ὁ λόγος πρὸς τὸν θεόν· τὴν προηγουμένην τὸν θεὸν ἦν ὁ λόγος. οὐκ ἦν ἑτεροούσιος αὐτοῦ ὁ λόγος. τότε δὲ πρὸς φῶς ἀΐδιον ἐξ ἀϊδίου φωτός. ἀπὸ τούτου οὖν τοῦ \"μικροῦ ὄρους ἄβυσσος ἄβυσσον ἐπικαλεῖται εἰς φων̣ὴν τῶν καταρακτῶν σου\". ἄκουε· ἐν τῷ ὀγδόῳ καὶ δεκάτῳ ψαλμῷ εἴρηται ὅτι· \"ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα, κ̣αι`̣ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν\". ἐπὶ τῆς ἡμέρας τὸ όμενον.","english":"Setting aside their confusion, he has been troubled within himself. Therefore \"I will remember you from the land of the Jordan and Hermoniim.\" Since my soul has been troubled, even toward myself the trouble needs a cleansing bath; I have need of baptism. \"I remembered you,\" then, \"from the land of the Jordan and Hermoniim.\" Hermoniim is interpreted as \"a lamp's path\" or \"a dedication.\" He says this: that this mountain, being one, conducting itself on high, having its mind elevated, causes the one who travels to proceed in a straight path, being illuminated; but Jordan is interpreted as \"their descent.\" It can mean \"he descended,\" but for their sake he descended, just as a most excellent teacher—from a small mountain abyss calls to abyss at the voice of your cataracts. It is evident, and it is manifest: for \"the mountain of the Lord shall be manifest, and let us go up to the mountain of the Lord.\" Even toward us and toward creation—something compared to us. And I say: the Word of God, the God Word, comes to each of the prophets; for \"he called them gods to whom the word of God came.\" \"The word of the Lord came to me, saying.\" If, then, toward those who are made gods, they do not receive the whole power, the whole participation—toward God: the Word did not come to be toward God; in the beginning the Word was with God. His Word was not of a different substance from him. But then, toward eternal light from eternal light. From this small mountain, then, \"abyss calls to abyss at the voice of your cataracts.\" Hear: in the eighteenth psalm it is said that \"day to day pours forth speech, and night to night declares knowledge.\" In the case of the day, what remains.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":535,"ref":"p535","source":"τὸ ῥῆμα τοῦ θεοῦ ὅτε φωτεινόν ἐστιν καὶ λάμπον καὶ ἀποδεδειγμένον, συμφωνίας τρόπῳ ἐρεύγεται καὶ φωτεινὰ ἀπὸ τῶν τοιούτων νοοῦμεν, τὰ δὲ βαθέα κ̣ νει γὰρ τὸ βάθος τὸ σκότος καὶ τὴν νύκταν. \"ἀνακαλύπτων βαθέα ἐκ σκότους\". ἐςτιν τοῦτο τὸ σκότος, ἀλλὰ ἀπ' ἐκείνου οὗ \"ἔθετο ἀποκρυφὴν αὐτ̣οῦ\". σαφηνίσαι θέλοντες εὑρίσκομεν ἄλλο ἀσαφές, μᾶλλον ευκ̣ παιδευομένῳ, καὶ ἀπ' ἐκείνου τὴν̣ γνῶσιν, ἀπὸ νυκτὸς γοῦν καὶ ὧδε, ἐπεὶ \"τὰ κρίματα\" τοῦ θεοῦ \"ἄβυσσός\" ἐστιν \"πολλή\" ὀνόματι σημαίνεται· εἴρηται γὰρ ὅτι· \"ἄβυσσος ὡς ἱμάτιον τὸ περιβόλαιον αὐτοῦ\" τὰ βαθέα ἀπὸ βαθέων γνωρίζομεν. καὶ ἐπεὶ μὴ πάντ βάθος ἔχουσιν, ἀπὸ τῶν μὴ τόνῳ βαθέων τὰ πάνυ βαθέα φωνὴ τῆς ἐπικλήσεως τῆς ἀβύσσου πρὸς τὴν ἄβυσσον ἀπὸ τῶν τῶν ἄνωθεν ἀπ' αὐτοῦ καταραττόντων. δυνατὸν δὲ κ δέ πώς εἰσιν οἱ προφῆται καὶ οἱ ἀπόστολοι ῥέοντες κα καὶ οἱ ἀπόστολοι. αὕτη ἡ \"ἄβυσσος τὴν ἄβυσσον ἐπικαλεῖται\". μ κατιοῦσα καὶ ἀσαφῶς κειμένη φθάνει μέχρι τῆς φωνῆς ον ἑρμηνεύειν τὴν ἄβυσσον διδασκαλίας τρόπῳ καὶ τὰ β τότε δὲ ἡ \"ἄβυσσος τὴν ἄβυσσον ἐπικαλεῖται\" συμφωνίας τρόπῳ σαφηνίσουσιν αὐτὴν ἐν διδασκαλίας τρόπῳ. ἄρτι ε̣ἰσὶν \"ἄρρητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι\"· ὁ γὰρ ἁρπαγεὶς \"εἰς τὸν παράδεισον\" ἐρεῖ αὐτά. ῥήματα γοῦν εἰσιν ὁμωνυμίᾳ δέ εἰσιν τὰ ῥήματα\"3. τότε μάλιστα ῥήματα\"3 λέγονται \"ἔστιν δὲ νόημα ἐν τῇ ψυχῇ ὁτὲ μὲν ἄνευ τοῦ ἀληθὲς ἢ ψεύδεσθαι ὁτὲ δὲ ἤδη τὸ νόημα ᾧ ἀνάγκη τούτων ὑπάρχειν θάτερον\".","english":"The word of God, when it is bright and shining and demonstrated, pours forth in a manner of harmony, and from such things we understand bright things, but the deep things... for the depth is darkness and the night. \"Revealing deep things out of darkness.\" This darkness is something, but from that which \"he set as his hiding place.\" Wishing to make clear, we find another unclear thing, rather for one being educated, and from that, knowledge, from the night at any rate and here, since \"the judgments\" of God are \"a great deep,\" it is signified by the name; for it has been said: \"The deep is as a garment his covering.\" We know deep things from deep things. And since not all have depth, from those not deep in intensity the very deep things... the voice of the invocation of the deep to the deep from those raining down from above from him. And it is possible... in some way the prophets and the apostles are those flowing and the apostles. This is \"the deep calls to the deep.\" Descending and lying unclear, it reaches as far as the voice... to interpret the deep in the manner of teaching, and then \"the deep calls to the deep\" in a manner of harmony they will make it clear in the manner of teaching. Now there are \"unutterable words, which it is not permitted for a man to speak\"; for the one caught up \"into paradise\" will speak them. Words, then, they are; by homonymy they are the words. Then especially they are called \"words.\" \"There is a thought in the soul sometimes without the true or false, and sometimes the thought to which one of these must necessarily belong.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":536,"ref":"p536","source":"1 Τῷ Δαυὶδ ψαλμός. Κρῖνόν με, ὁ θεός, καὶ δίκασον τὴν δίκην μου ἐξ ἔθνους οὐχ ὁσίου. ἐκ προσώπου τοῦ σωτῆρος δύναται οὗτος ὁ ψαλμὸς ἀπαγγέλλεσθαι. κεῖται ἀμφοτέρως τὸ ἱερὸν καὶ ἐνάρετον. ὁ ἓξ ἀριθμὸς ἐλέχθη, πῶς τέλειός ἐστιν. ὁ ἑπτὰ δέ ἐστιν ἀδιάφθορος καὶ παρθένος ἀμήτορι καὶ ἀπάτορι ἐοικώς· οὐδὲ γὰρ γεννᾶν πέφυκεν ὁ ἑπτὰ οὐδὲ γεννᾶσθαι. παρθένος ἐστὶν ἣ οὐ γεννᾷ, παρθένος ἀδιάφθορος. διὰ τοῦτο πολλάκ̣ις ἡμῶν εἰς τὰς ἓξ μονάδας, ἀλλὰ εἰς τὴν φύσιν τοῦ ἀριθμοῦ. φαμὲν γεγονέναι οὐ τοῦ θεοῦ χρῄζοντος χρόνου ἔργον τὸν λόγον. ἅμα ἠθέλησεν καὶ ὑπέστη ἐκεῖνα. αὐτὸ \"πάντα, ὅσα ἠθέλησας, ἐποίησας\". ἀρκεῖ τὸ θέλειν αὐτοῦ πρὸς ὕπαρξιν ἕνεκα καὶ ἀκολουθίας καὶ ἁρμονίας τ ο ε 304 ἐντὸς δεκάδος. ο῾̣ τεσσεράκοντα δύο οὖν̣ κεῖται ἐνταῦθα. διὰ τοῦτο καὶ ἐν τῇ γενεαλογίᾳ ἦσαν αἱ διαδοχαί· ἔδει γὰρ τὸν ἐκ παρθένου γεννηθέντα καὶ τέλειον ἡδονῆς. πᾶσα δὲ σύνλημψις ἡδονῆς συνελθούσης γίνεται. ὡς ὁ Σαοὺλ ἀπὸ μὲν τοῦ \"Ἀβραὰμ ἕως τοῦ Δαυὶδ\" τῷ ὄντι \"γενεαὶ δεκατέσσαρές\" εἰσιν, ἀπὸ δὲ τοῦ\" Δαυὶδ ἕως τῆς μετοικεσίας Βαβυλ̣ω῀̣νος \"δεκαεπτά εἰσιν διαδοχαί. καὶ ἐπεὶ ἔχρῃζεν τοῦ δεκατέσσαρες ἀριθμοῦ διὰ τὸ μυστήριον, ἀφεῖλεν τὰς τρεῖς γενεάς. καὶ πάλιν \"ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ Χριστοῦ\" οὐχ εὑρίσκονται δεκατέσσαρες γενεαί, ἀλλὰ δεκατρεῖς δώδεκα ὅλως. ἐὰν δὲ καὶ αὐτὸν τὸν Ἰησοῦν ἀφέλῃς, τρεῖς γενεαὶ δέουσιν τοῦ ἀριθμο̣ῦ τῶν δύο ἑβδομάδων· ὅπου γὰρ ἀφεῖλεν ἐκ τοῦ πλήθους, ὅπου δὲ προσέθηκεν πρὸς αὐτὸ ὀνόματα. διὰ δὲ τὴν ὁμοιότητα ἑβδομάδων γέγονεν ἡ ἔνλειψις τῶν τριῶν ὀνομάτων, δέ.","english":"A psalm of David. Judge me, O God, and plead my cause against an ungodly nation. This psalm can be spoken from the person of the Savior. The sacred and the virtuous is set down in both ways. The number six was mentioned, how it is perfect. But seven is incorrupt and virgin, like one without mother and without father; for seven is not by nature able to generate nor to be generated. A virgin is she who does not generate, a virgin incorrupt. For this reason we often [come] to the six units, but to the nature of the number. We say that the Word became a work not needing time—God does not need time. He willed and those things subsisted at once. This very thing: \"All things, whatever you willed, you did.\" His willing is sufficient for existence, for order and harmony, within the decade. Therefore the forty-two is set down here. For this reason also in the genealogy there were the successions; for it was necessary that the one born of a virgin be perfect [and free] from pleasure. For every conception comes about when pleasure comes together. As Saul—from \"Abraham to David\" there are truly \"fourteen generations,\" but from \"David to the deportation of Babylon\" there are seventeen successions. And since he needed the number fourteen because of the mystery, he removed the three generations. And again \"from the deportation of Babylon to Christ\" there are not found fourteen generations, but thirteen—twelve in all. But if you also remove Jesus himself, three generations are lacking for the number of the two weeks; for in one place he removed from the multitude, and in another he added names to it. And because of the likeness of weeks, the omission of the three names has occurred.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":537,"ref":"p537","source":"λέγει δὲ ἐν τῇ διαδοχῇ τὸν Ἰωρά Ὀζίαν. δοκεῖ δὲ ὁμοιότητα ἔχειν τὸ ὄνομα τοῦ Ὀζία πρὸς τὸ τοῦ Ὀχοζία· εὐαγγελ̣ικὸν γὰρ ἁμάρτημά τινες αὐτὸ νομίζουσιν εἶναι, ἀλλὰ ἡ ἐπιφορὰ τοῦ ἁμάρτημα, ἀλλὰ τοῦ σοφοῦ ἐπιτήδευμα, ἵνα σώσῃ τὴν τῶν ἀριθμῶν \"κρῖνόν με, ὁ θεός, καὶ δίκασον τὴν δίκην μου ἐξ ἔθνους οὐχ ὁσίου\". ὅσιον ἔθνος λέγει τὸν \"οὐαὶ ἔθνος ἁμαρτωλόν, λαὸς πλήρης ἁμαρτιῶν\". ἐπεὶ τοίνυν ἐπέθετο αὐτῷ κ̣ριθῆναι βούλεται ἐκ τούτου· οὐκ ἔχουσιν γάρ, ὃ ἐνκαλέσωσιν αὐτῷ. ἐνκλήματα κατ' αὐτῶν ἐστιν. λέγουσιν· \"οὐκ ἔστιν οὗτος ὁ ἄνθρωπος παρὰ θεοῦ, ὅτι τὸ σάββατον οὐ τηρεῖ\". τί δέ ἐστιν̣ τὸ τηρεῖν τὸ σάββατον; ἐν τῷ σαββάτῳ οὐ δεῖ νεκροὺς ἐγείρειν; ω̣ γίνεται τὸ \"τυφλὸν ἀπὸ γενετῆς\" ἀγαγεῖν εἰς ὄψιν; τίμιον σάββατον. πάλιν ὅταν λέγουσιν· \"ἐν Βεεζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια\", τοῦτο λέγο̣ντες ὁμολογοῦσιν ὅτι ὅλως ἐκβάλλει· οὐ γὰρ ἴσχυσαν εἰπεῖν, ὅτι ου ο̣νων καθαριζόμενοι ἐπιτιμίᾳ τῇ αὐτοῦ τῇ κατὰ τῶν δαιμονίων. \"οὐ καλῶς ἐλέγομεν ἡμεῖς ὅτι Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις\"; Σαμαρίτης φύλαξ ἦν. ὁ παρὰ θεῷ κρίσιν αἰτῶν παρρησίαν. \"καρδιογνώστην πάντων\" καλεῖ κριτὴν καὶ αὐτὸν ευ ν̣ ἁμαρτίαν οὐδὲ ἐποίησεν αὐτὴν οὐδὲ ἔσχεν δόλον ἐν τῷ στόματι αὐτοῦ. μεν ὅτι πολλάκις, ὅταν πλῆθος αἰτιᾶται καὶ ἕνα, εὑρίσκεται αἰτιώμενος ὁτὲ δὲ τὸν Ἰούδα, ὅτε παρεθέμεθα ἀπὸ τοῦ ἑκατοστοῦ ὀγδόου ψαλμοῦ. ἐστὶν τὸ \"ὁ θεός, τὴν αἴνεσίν μου μὴ παρασιωπήσῃς, ὅτι στόμα ἁμαρτωλοῦ καὶ στόμα δολίου ἐπ' ἐμὲ ἠνοίχθη\", περὶ ἑνὸς λέγων. \"ἐλάλησαν κατ' ἐμοῦ γλώσσῃ δολίᾳ\".","english":"He says in the succession Joram, Uzziah. The name of Uzziah seems to have a similarity to that of Ahaziah; for some think it to be a gospel sin, but the bringing on of the sin, but the practice of the wise man, in order to save the number \"Judge me, O God, and plead my cause against an ungodly nation.\" He calls the nation holy \"Woe, sinful nation, a people full of sins.\" Since, therefore, he set himself to be judged, he wishes it from this; for they do not have anything to accuse him of. The accusations are against them. They say: \"This man is not from God, because he does not keep the Sabbath.\" But what is it to keep the Sabbath? On the Sabbath must one not raise the dead? Does it not happen that \"the blind from birth\" is brought to sight? A precious Sabbath. Again, when they say: \"By Beelzebul the ruler of the demons he casts out the demons,\" saying this they confess that he casts them out at all; for they were not able to say that those being cleansed by his rebuke against the demons. \"Did we not rightly say that you are a Samaritan and have a demon?\" A Samaritan was a guard. He who asks for judgment before God has boldness. He calls \"the knower of the hearts of all\" as judge and himself who did not commit sin nor had guile in his mouth. But that often, when a multitude is accused and one, he is found accusing at one time Judas, when we set it down from the one hundred and eighth psalm. It is \"O God, do not pass over my praise in silence, for the mouth of a sinner and the mouth of a deceitful man has been opened against me,\" speaking about one. \"They spoke against me with a deceitful tongue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":538,"ref":"p538","source":"\"ὅτι εἰ ἐχθρὸς ὠνείδισέν με, ὑπήνεγκα ἄν· σὺ δέ, ἄνθρωπε ἰσόψυχέ μου\". καὶ μεθ' ὁλίγα· \"ἐλθάτω\n\nθάνατος ἐπ' αὐτούς\". ν ἐπὶ τῷ προδοῦναι. οὗτος δὲ ὥσπερ ἔξαρχος καὶ αἴτιος τῆς προδοσίας γέγονεν. καὶ διὰ τοῦτο ὁτὲ μὲν αὐτὸν αἰτιᾶται ὁτὲ δὲ τοὺς ε καὶ δικασθῆναι ἐξ οὐχ ὁσίου ἔθνους. λέγει δ̣ὲ αὐτὸν καὶ δόλιον, ὁ´̣τι̣ ̣ προέδωκεν τὸν εὐεργέτην καὶ διδάσκαλον. ἀπὸ ἀνθρώπου δολίου καὶ ἀδίκου ῥῦσαί με. μὴ προδοθῆναι καὶ ἀποθανεῖν· πολλάκις γὰρ ἐν τοῖς ἔνπροσθεν ψαλμοῖς ἐστιν ταῖς ἐπιβουλαῖς τῶν ἐπιβουλευόντων. ἐλέγομεν γοῦν, ὅτι οι῾̣ πυρὶ παραδοθέντες ἐρύσθησαν, ἐπεὶ οὐκ ἠρνήσαντο. ἄλλοι δὲ μηδ̣ οὕτως ἐξηγησάμεθα καὶ τὸ ἐν τῷ εὐαγγελίῳ· \"ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ\", κ̣αί· \"μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν\". ὅτι σὺ εἶ, ὁ θεός μου, κραταίωμά μου· ἵνα τί ἀπώσω με; σὺ κρατ̣ γοῦν ἔχεις λεγόμενον· \"ἀλλὰ ζῇ ἐκ δυνάμεως θεοῦ\". σὺ εἶ οὖν ὁ θεὸς κ το ταῦτα, φανερόν. ἐκεῖνος δὲ τρεπτὸς ὢν ἔχρῃζε κραταιώματος εἰ δὲ καὶ περὶ τοῦ θεοῦ λόγου ἐρεῖ ταῦτα, οὕτως ἀπαγγέλλει· ἐπεὶ σὺ βασιλεὺς εἶ καὶ ἐξηγησάμεθα καὶ τό· \"ζῶ διὰ τὸν πατέρα\"· ἐπεὶ ζῶν ἐστιν ὁ πατήρ μου, παράδειγμα· διὰ τοῦτο λογικός εἰμι, ἐπεὶ ὁ πατήρ μου λογικός ἐστιν, καὶ διὰ τοῦτο ζῷόν εἰμι, ἐπεὶ ὁ πατήρ μου ζῷόν ἐστιν\"3. εἰ οὖν κραταίωμά μου εἶ, \"διὰ τί ἀπώσω με\"; εἰπὲ τὴν αἰτι´̣αν τῆς ἀπώσεως· οὐδὲ γάρ εἰμι τὸ οὐχ ὅσιον ἔθνος οὐδὲ ὁ ἄδικος καὶ δολερὸς ἄνθρωπος. δήλωσον οὖν, \"ἵνα τί ἀπώσω με\"; σκυλεύσω αὐτόν, ἵνα κατάρα γενόμενος εὐλογίαν παράσχω θη, ὡς ἁμαρτωλὸς κατεδικάσθη.","english":"For if an enemy had reproached me, I would have borne it; but you, a man of my own soul.\" And a little later: \"Let death come upon them.\" ν for betraying. But this man has become, as it were, the leader and cause of the betrayal. And for this reason at one time he blames him, at another those five, and to be judged from an unholy nation. He also calls him treacherous, because he betrayed his benefactor and teacher. \"From a treacherous and unjust man deliver me.\" Not to be betrayed and put to death; for often in the preceding psalms it is in the plots of those who plot. We said, then, that those handed over to fire were delivered, since they did not deny. But others we have interpreted also the passage in the Gospel: \"Deliver us from the evil one,\" and: \"Do not lead us into temptation.\" \"For you are, my God, my strength; why have you cast me off?\" You have, then, the strength, as it is said: \"But he lives by the power of God.\" You, then, are God, and these things are evident. But that one, being changeable, needed strength. But if he will say these things also about the Word of God, he declares it thus: since you are king, and we have interpreted also the passage: \"I live because of the Father\"; since my Father is living, an example: therefore I am rational, because my Father is rational, and therefore I am a living being, because my Father is a living being. If, then, you are my strength, \"why have you cast me off?\" Tell the cause of the casting off; for I am not the unholy nation, nor the unjust and treacherous man. Show, then, \"why have you cast me off?\" I will despoil him, so that having become a curse I may provide a blessing, as a sinner he was condemned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":539,"ref":"p539","source":"καὶ ἵνα τί σκυθρωπάζων πορεύομαι ἐν τῷ ἐκθλίβειν τὸν ἐχθρόν μου; οἱ πιστεύσαντες οὖν αὐτῷ Ἰουδαῖοι ἔγνωσαν τὴν αἰτίαν τοῦ πῶς ἀλλ' ἵνα φανερωθῇ τοῖς ἄλλοις τοῖς περιβαλοῦσιν αὐτὸν θλιβηροῖς. ἐξαπόστειλον τὸ φῶς σου καὶ τὴν ἀλήθειάν σου. \"ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα\" ὁ ἄνθρωπος Ἰησοῦς π αὐτῷ. φῶς δὲ καὶ ἀλήθεια ὁ θεὸς λόγος ἐστίν· αὐτὸς γὰρ λέγει· \"ἐγώ εἰμι τὸ φῶς τοῦ κόσμου\", \"ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα\"· καί· \"ἦν τὸ φῶς τὸ ἀληθινόν\". \"ἐξαπόστειλον\" οὖν \"τὸ φῶς σου καὶ τὴν ἀλήθειάν σου\". καὶ φανερὰ ἡ ἀλήθειά σου γένηται, τότε καὶ ἡ αἰτία γνωσθήσεται ομαι, καὶ ὅτι ἀδίκως πολεμεῖ με ὁ ἄνθρωπος ὁ εὐεργετηθεὶς ὑπ' ἐμοῦ ξάμην, κατ' ἐμοῦ στρατεύεται. οὐ δύο οὖν ἐστιν τὸ φῶς καὶ ἡ ἀλήθεια φῶς ἐστιν, ὅταν καταλάμπων φωτίζῃ τὴν ψυχὴν καὶ τ̣ την καὶ τὸ ψεῦδος ἢ ὅταν διαδέξηται τὴν σκιὰν τοῦ νόμου. εἶχε τὸ φῶς καὶ τὴν ἀλήθειαν· ναὸς γὰρ ἦν αὐτοῦ–, ἀλλὰ α φανερωθῇ διὰ τῶν σημείων; –οὐκ αὐτῷ, ἐκείνοις ἤθελεν φ̣ καὶ ἀλήθεια, ἵνα πεφωτισμένως θεωροῦσιν ι̣ αὐτά με ὡδήγησαν καὶ ἤγαγόν με εἰς ὄρος τὸ ἅγιόν σου. τὸ φῶς σου καὶ ἡ ἀλήθειά σου κατὰ ἄλλην πάλιν ἐπίνοιαν ὄρος ἅγιον λεγ 306 \"τίς ἀναβήσεται εἰς τὸ ὄρος τοῦ κυρίου\"; περὶ τούτου τοῦ ὄρους λέγεται. εἰ μὴ φῶς οὐκ ἄγει υ λάβῃ, εἰ μὴ φωτισθῇ υ῾̣π' αὐτοῦ, οὐ δύναται αὐτοῦ ἔννοιαν λαβεῖν, τῆς σκιᾶς, οὐ δύναται ἰέναι πρὸς ἅγιον ὄρος τοῦτο. ἅγιον δὲ λέγεται τοὺς πλησιάζοντας. εἰ δὲ περὶ τοῦ ἀνθρώπου λέγηται, καὶ αὐτὸ ἅγιον ω̣ ὥσπερ ἐν ναῷ τὸν γενόμενον σοφίαν καὶ δικαιοσύνην καὶ ἁγιασμόν. ησαν ἐκ προσώπου αὐτοῦ λέγει;","english":"And why do I go about with a sullen face when my enemy oppresses me? The Jews, then, who believed him knew the reason why—but so that it might be made manifest to the others who surrounded him with afflictions. Send forth your light and your truth. \"I have come as a light into the world\"—the man Jesus, [said] to him. But light and truth is the divine Word; for he himself says: \"I am the light of the world,\" \"I have come as a light into the world\"; and: \"the true light was.\" \"Send forth,\" then, \"your light and your truth.\" And when your truth becomes manifest, then the reason will also be known, and that the man who was benefited by me wages war against me unjustly. Therefore the light and the truth are not two; light it is when, shining brightly, it illumines the soul and [dispels] the lie, or when it succeeds the shadow of the law. He had the light and the truth—for he was his temple—but [so that it might] be made manifest through the signs?—not for himself, but for those he wished [to reveal] the light and truth, so that, enlightened, they might behold them. They guided me and led me to your holy mountain. Your light and your truth, according to another conception again, [is called] a holy mountain: \"Who shall ascend to the mountain of the Lord?\" It is said concerning this mountain. Unless the light leads him, unless he is enlightened by it, he cannot receive a conception of it, [nor], from the shadow, can he go to this holy mountain. And it is called holy because it brings near those who approach. But if it is said concerning the man, that it too is holy, as in a temple, the one who became wisdom and righteousness and sanctification. Were they speaking from his person?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":540,"ref":"p540","source":"–εἶπον ὅτι, ἐὰν ἐκ προσώπου τοῦ ἀνθρώπου γὰρ ὑπὸ φωτὸς καὶ ἀληθείας ὁδηγεῖται. ἐὰν δὲ ἀνωτέρω λαμβά ν̣ τοῦτο λέγει. ἐπεὶ οἱ πιστεύοντες μέλη αὐτοῦ εἰσιν καὶ σῶμα αὐτοῦ,\n\nτοῦ φωτὸς καὶ τῆς ἀληθείας λάβωσιν θεοῦ, ὡδηγήθησαν, καὶ αὐτὸς λέγει ἐξαπόστειλον οὖν, ἵνα φωτισθῶσιν οἱ ἄνθρωποι ἢ ἁπαξαπλῶς αἱ λογικαὶ οὐσίαι, τὸ φῶς σου καὶ τὴν ἀλήθειάν σου· αὐτά με γὰρ ὡδήγει, ἵνα εἴπωμεν ὅτι· σῶμά μού εἰσιν οὗτοι, ὅτε ς. καὶ εἰς τὰ σκηνώματά σου. ἐπεὶ εἰς τὸ ὄρος τὸ ἅγιόν τις ι̣ προκοπαὶ διὰ τῶν σκηνωμάτων σημαίνονται. ἄγαγέ με ς̣ διαφόρους μονὰς τὰς παρὰ τῷ πατρὶ δηλοῖν τὰ πληθυντικῶς ν οἱ ἑπόμενοί μοι φθάσουσιν ἐκεῖ, οὐχ ἵνα ἐγὼ ἐκεῖ γένωμαι, ἀλλ' ἵνα ν. καὶ εἰσελεύσομαι πρὸς τὸ θυσιαστήριον τοῦ θεοῦ πρὸς τὸν θεὸν τὸν εὐφραίνοντα τὴν νεότητά μου. τοῦτο δὲ τὸ θυσιαστήριον, πρὸς ὃ εἰσέρχεταί τις, ἰσωτερικόν ἐστιν. θυσιαστη´̣ριον, ἀφ' οὗ τὸ ἕτερον τῶν Σεραφὶν ἔλαβεν ἄνθρακα. καὶ ἐν τῷ οὐρανῷ θυσιαστήριον, \"καὶ αἱ ψυχαὶ τῶν πεπελεκισμένων διὰ τὴν μαρτυρίαν Ἰησοῦ\" παρ' αὐτό εἰσ̣ι̣ν. δηλοῖ δὲ ὁ λόγος, ὅτι \"οἱ πεπελεκισμένοι διὰ τὴν μαρτυρίαν Ἰησοῦ\" σαν· ὡς ἱερεῖα γὰρ παρὰ τὸ θυσιαστήριόν ἐστιν. οὐ πᾶς δύναται ἀλλ' \"ὁ πεπελε̣κισμένος διὰ τὴν μαρτυρίαν\". ἰσωτερικὸν οὖν ἐστιν τοῦτο τὸ θυσιαςτήριον. θεν κατὰ μίμημα ἄλλου θυσιαστηρίου· πάντα γὰρ τὰ κατὰ τὴν ησαι \"κατὰ τὸν τύπον τὸν δειχθέντα\" αὐτῷ \"ἐν τῷ ὄρει\" πεποίηκεν αἰν̣έσεως θυσία καὶ ἡ τῆς δικαιοσύνης προστάττεται· \"θῦσον\" γὰρ \"τῷ θεῷ θυσίαν αἰνέσεως\", \"θύσατε θυσίαν δικαιοσύνης\".","english":"I said that, if one is guided by light and truth from the person of the man. But if one takes it in a higher sense, this is what he says. Since those who believe are his members and his body, of the light and truth of God, they were guided, and he himself says: send forth therefore, that men may be enlightened, or simply the rational essences, your light and your truth; for these guided me, so that we might say: these are my body, when . And into your tabernacles. Since to the holy mountain one — progressions are signified through the tabernacles. Lead me — to indicate the various mansions with the Father in the plural — those who follow me will arrive there, not that I should be there, but that —. And I will enter into the altar of God, to God who makes glad my youth. And this altar, into which one enters, is inner. An altar, from which one of the Seraphim took the coal. And in heaven there is an altar, \"and the souls of those beheaded for the testimony of Jesus\" are beside it. And the account shows that \"those beheaded for the testimony of Jesus\" — for they are like sacrificial victims beside the altar. Not everyone can, but \"the one beheaded for the testimony.\" This altar, then, is inner. — made in imitation of another altar; for all the things according to — Isaiah \"according to the pattern shown to him on the mountain\" he made — a sacrifice of praise and that of righteousness is commanded; for \"sacrifice to God a sacrifice of praise,\" \"sacrifice a sacrifice of righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":541,"ref":"p541","source":"\"εἰσελεύσομαι\" οὖν \"πρὸς τὸ θυσιαστήριον τοῦ θεοῦ\", εἶτα \"πρὸς τὸν θεὸν τὸν εὐφραίνοντα τὴν νεότητά μου\"· ὁ γὰρ ἀποστὰς ἀπὸ τῆς σκιᾶς τοῦ νόμου καὶ τοῦ ἐξωτερικοῦ θυσιαστηρίου γ̣ος· \"τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; πλήρης εἰμί\", εἰσέρχεται \"κατὰ τὴν τάξιν Μελχισέδεχ ἱερεὺς\" ἐρεῖ· \"εἰσελεύσομαι πρὸς τὸ θυσιαστήριον τοῦ θεοῦ, κρείττονας τῶν φαινομένων. \"εἰσελεύσομαι\" οὖν τῶν αἰσθητῶν, ἀπὸ τῶν κατὰ τὸ γράμμα, \"εἰς τὸ θυσιαστήριον τοῦ θεοῦ\". ὁ ὑπερβὰς τὴν \"παλαιότητα τοῦ γράμματος\" τὴν διαδεξαμένην τὴν σκ̣ιὰν τοῦ νόμου καὶ παλαιὰν διαθήκην ἐγνωκὼς ταῦτα ἐρεῖ. ἐξομολογήσομαί σοι, ὁ θεός, ἐν κιθάρᾳ. ἐπεὶ εἰσελεύσομαι εἰς τὸ θυσιαστήριόν σου νεότητα ἔχων ἐκ τῆς \"καινότητος τοῦ πνεύματος\" π̣ρ̣οσ̣γενομένην, δι̣α`̣ τ̣οῦτο ἐξομολογήσομαί σοι χαριστηρίως ἐν κιθάρᾳ. τὴν δὲ κιθάραν εἴρηκα πολλάκις ὅτι τὴν πρακτικη`̣ν̣ α᾿̣ρ̣ε̣τὴν σημαίνει ἢ τὸ σῶμα τὸ κρουόμενον ὑπὸ τῆς μεμουσωμένης ψ̣υχῆς. ὡ῀̣δε ἡ ἐξομολόγησις εὐχαριστίαν σημαίνει· τυχόντος γάρ ἐστιν τῶν αἰτημάτων· ηὔξατο γνωσθῆνα̣ι α̣ι᾿̣τ̣ίαν τοῦ ἀπῶσθαι αὐτὸν καὶ τοῦ σκυθρωπάζοντα πορεύεσθαι, ηὔξατο ἀποσταλῆναι αὐτῷ τὸ φῶς καὶ τὴν ἀλήθειαν, ἐπεὶ αὐτὰ αὐτὸν ὡδ̣ήγησαν, ηὔξατο εἰσελθεῖν εἰς τὸ θυσιαστήριον τοῦ θεοῦ καὶ πεῖραν λαβεῖν τῶν σκηνωμάτων τοῦ θεοῦ καὶ τοῦ ἁγίο̣υ ὄρους. ἐπεὶ τοίνυν τῶν ἀγαθῶν τούτων αἰτημάτων ἐν πείρᾳ γέγονεν θεοῦ αὐτῳ῀̣ δεδωκότος καὶ οὐχ ἑαυτῷ εὑρηκότος αὐτά, διὰ τοῦτο χαριστηρίως αὐτῷ ἐξομολο γεῖται κρούων καὶ τὰς αἰσθήσεις οὔσας νευρὰς οὔσας κιθάρας καὶ ποικίλα νοήματα ἢ τὰ μέλη·","english":"I will enter,\" then, \"to the altar of God,\" and next \"to God who gladdens my youth.\" For the one who has departed from the shadow of the law and from the external altar—of whom it is said, \"What to me is the multitude of your sacrifices? I am full\"—enters \"according to the order of Melchizedek, a priest,\" and will say: \"I will enter to the altar of God,\" better things than those that appear. \"I will enter,\" then, from things perceptible, from things according to the letter, \"to the altar of God.\" The one who has passed beyond the \"oldness of the letter,\" which succeeded the shadow of the law and knew the old covenant, will say these things. I will give thanks to you, O God, on the lyre. Since I will enter into your altar having a youth that comes from the \"newness of the spirit,\" for this reason I will give thanks to you in thanksgiving on the lyre. I have often said that the lyre signifies the practical virtue, or the body struck by the soul that has been made musical. Here the thanksgiving signifies gratitude; for it belongs to one who has obtained his requests. He prayed to know the cause of his being cast off and of his walking with a gloomy face; he prayed that light and truth be sent to him, since they guided him; he prayed to enter into the altar of God and to have experience of the tabernacles of God and of the holy mountain. Since, then, he has come to experience these good requests, God having given them to him and he not having found them for himself, for this reason he gives thanks to him in gratitude, striking both his senses, which are the strings of the lyre, and his various thoughts or members.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":542,"ref":"p542","source":"ὅταν γὰρ ἕκαστον τῶν μελῶν̣ πρὸς ἀρετὴν̣ τᾖν ἡρμοσμένον, νευρά ἐστιν τεταμένη, ἵν' ἐνμούσως κ̣ρουσθῇ υ῾̣πὸ τοῦ π̣λήκτρου̣ τῆς ἀληθείας. ἵνα τί περίλυπος εἶ, ἡ ψυχή μου, καὶ ἵνα τί συνταράσσεις με; ἔλπισον ἐπὶ θεόν, ὅτι ἐξομολογήσομαι αὐτῷ. ᾐτήσατό τινα αὐτῷ ὑπαρχθῆναι, καὶ ἔτι αὐτοῦ λαλοῦντος ἐπένευσεν, καὶ λοιπὸν καὶ πρὶν λάβῃ οὕτω διετέθη πιστῶς ὡς εἰληφώς. διεγείρει οὖν τὴν ψυχὴν ε῾̣αυτοῦ καὶ λέγει· \"ἵνα τί περίλυπος εἶ, ἡ ψυχή μου\"; ἐπεὶ τοίνυν ἐξομολογήσασθαι αὐτῷ προῄρημαι, ἔλπισον ἐπ' αὐτόν, προσδόκησον τὰ τῆς εὐχαριστίας ὑπαρχθήσεσθαί σοι. ἡ δὲ ἐξομολόγησις ὧδε τὴν\n\nεὐχαριστίαν σημαίνει. σωτήριον τοῦ προσώπου μου ὁ θεός μου. τοῦ ἀληθῶς προσώπου μου σωτήριον εἶ. τὸ φῶς δέ ἐστιν τὸ σω̣τήριον τ̣οῦ ἔσω ἀνθρώπου, περὶ οὗ λέγει· \"σοφία ἀνθρώπ̣ου φωτιεῖ πρόσωπον αὐτοῦ\". καὶ πάλιν λέγει ὁ ἅγιος \"πεφωτισμένους\" ἔχειν \"τοὺς ὀφθαλμοὺς τῆς καρδίας\" καὶ \"ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν κυρίου̣ καθοπτρίζεσθαι\". ὅταν καθοπτριςθῇ τὸ πρόσωπον ὑπὸ τῆς καταλλήλου καὶ θείας δόξης καὶ φωτισθῇ ὑπὸ τῆς σοφ̣ίας, ἐμοῦ σωτηρία ὁ θεός ἐστιν. ἄλλοι ῥυσθέντες ἐκ νόσου λεγέτωσαν· σωτηρία μού ε᾿̣στιν ὁ ἰατρός\"3, καὶ ἄλλος ἐκ τρικυμίας καὶ ζάλης ῥυσθεὶς λεγέτω· σωτηρία μού ἐστιν ὁ κυβερνήτης\"3. Εἰς τὸ τέλος· τοῖς υἱοῖς Κόρε εἰς σύνεσιν ψαλμός. περὶ τοῦ τέλους πολλάκις ἐλέχθη, ὅτι τὸ ἔςχατον ὀρεκτόν ἐστιν, οὗ ἕνεκα τὰ ἄλλα πάντα γι´̣νεται, αὐτὸ δὲ οὐδενὸς ἕνεκα ἔχειν. ὁ εἰδὼς τὸ τέλος οἶδεν καὶ τὰ ποιητικὰ τοῦ τέλους τὰ πρὸ του´̣του.","english":"For when each of the members has been fitted for virtue, it is a stretched string, so that it may be struck musically by the plectrum of truth. Why are you deeply grieved, my soul, and why do you trouble me? Hope in God, for I will give thanks to him. He asked that certain things be granted to him, and while he was still speaking, he consented, and thereafter, even before he received, he was disposed faithfully as though he had received. He therefore rouses his own soul and says: \"Why are you deeply grieved, my soul?\" Since, then, I have chosen to give thanks to him, hope in him, expect that the things of thanksgiving will be granted to you. And thanksgiving here\n\nsignifies gratitude. My God is the salvation of my face. You are the salvation of my true face. And the light is the salvation of the inner man, concerning which it says: \"The wisdom of a man will illuminate his face.\" And again the saint says that he has \"the eyes of the heart enlightened\" and \"with unveiled face beholds as in a mirror the glory of the Lord.\" When the face has been mirrored by the fitting and divine glory and illuminated by wisdom, God is my salvation. Let others who have been delivered from sickness say: \"My salvation is the physician,\" and let another who has been delivered from a storm and tempest say: \"My salvation is the pilot.\" For the end; to the sons of Kore, for understanding, a psalm. Concerning the end it has often been said that the last thing is desirable, for the sake of which all other things come to be, but which itself is to be had for the sake of nothing. The one who knows the end knows also the things productive of the end, the things before it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":543,"ref":"p543","source":"καὶ ἐς ὅσ̣ον πάλιν μετάβασις διὰ προκοπῶν ἀνύειν οὐκ εν ε̣ τῷ ἤδη ὑπάρξαντι ὀρεκτῷ. συνετὸν οὖν δεῖ εἰ῀̣ναι ε̣ 308 2 ὁ θεός, ἐν τοῖς ὠσὶν ἡμῶν ἠκούσαμεν, οἱ πατέρες ἡμῶν ἀνήγγειλαν ἡμῖν. ἐν τοῖς ἑαυτῶν ὠσίν, φασίν οἱ ἅγιοι, ἠκούσαμεν τῶν τοῦ θεοῦ λόγων. πρὸς τῇ κοινῇ ἀκοῇ προσθήκη ὤτων γίνεται, ὅταν τις δύνηται ἐπιστημον̣ικῶν λόγων ἀκούειν. ὁ ἰατρὸς ἀκούων ἰατρικῶν λόγων ἔχει ὠτίον ἰατρικόν, ἄλλος δὲ οὔ. ὁ δυνάμεν̣ος εἰπεῖν· \"ἡ παιδεία κυρίου διανοίγει μου τὰ ὦτα\", οὐ περὶ τῆς αἰσθητῆς ἀκοῆς λέγει, ἀλλὰ τῆς δυναμένης ἀκούειν ε᾿̣π̣ιστημονικῶν θεοῦ λόγων. οὕτως οὖν ἀκουστέον τὸ \"ἐν τοῖς ὠσὶν ἡμῶν\", καὶ οὔκ ἐστιν παρέλκον· οὐ γὰρ τὸ ὑπάρχον σημαίνει, ἀλλὰ τὸ προσγενόμενον. καὶ θεώρει γε, πῶς λέγει ὁ ἅγιος· \"ἡ παιδεία κυρίου διανοίγει μου τὰ ὦτα̣\". λέγει· \"κύριος δίδωσίν μοι γλῶσσαν παιδείας τοῦ γνῶναι ἡνίκα δεῖ εἰπεῖν λόγον, ἔθηκέν μοι πρωΐ, προςέθηκέν μοι ὠτίον τοῦ ἀκούειν· καὶ ἡ παιδεία κυρίου διανοίγει μου τὰ ὦτα\". τὸ κατὰ προσθήκην διδόμενον ὠτίον ἐπιστημονικόν ε᾿̣στιν, θεοπρεπ̣ῶς̣ λόγων ἀκούει. καὶ ὅταν τοῦτο προστεθῇ, ἡ παιδεία αὐτοῦ λοιπὸν τὰ ὦτα διαν̣οίγει, τοῦτο τὸ προστεθέν, τὸ ἄλλο ὠτίον, τὸ ἐπιστημονικόν, τὸ θεοπρεπῶς ἀκοῦον, τὸ δυνάμενον εἰπ̣εῖν· \"ἤκουσ̣α ἄρρητα ῥήματα\"· ου᾿̣ π̣αντὸς γὰρ ἔστιν τοῦτο εἰπεῖν, ἀλλὰ τοῦ προσθήκην ὠτὸς λαβόντος θε̣όθεν. ταῦτα ε᾿̣ν̣ νῷ ὁ σωτὴρ ἔχων̣ ἔλεγεν· \"ὁ ἔχων ὦτα ἀκούειν ἀκουέτω\". οὐ πάντες δὲ εἶχον τὰ ἀκούοντα τῶν Ἰησοῦ ἐπικε̣καλυμμένων λόγω̣ν, τῶν ἐν παραβολαῖς ἀπαγγελλομένων λόγων. ὅθεν ἐμάνη Πορφύριος καὶ ἐν τούτῳ.","english":"And again, to whatever extent there is a transition through advancements, it does not reach the object of desire in what already exists. Therefore it is necessary that God be understanding: \"We have heard, O God, with our ears, our fathers have declared to us.\" \"With their own ears,\" say the saints, \"we heard the words of God.\" In addition to the common hearing, there is an addition of ears, whenever someone is able to hear scientific words. The physician, hearing medical words, has a medical ear, but another does not. The one able to say, \"The discipline of the Lord opens my ears,\" does not speak of sensory hearing, but of the hearing able to hear the scientific words of God. So then, \"with our ears\" must be understood in this way, and it is not superfluous; for it does not signify what already exists, but what has been added. And observe how the saint says: \"The discipline of the Lord opens my ears.\" He says: \"The Lord gives me a tongue of discipline, to know when it is necessary to speak a word; he has set it before me in the morning, he has added to me an ear to hear; and the discipline of the Lord opens my ears.\" The ear given by addition is scientific, hearing words in a manner befitting God. And when this has been added, his discipline thereafter opens the ears—this added thing, the other ear, the scientific one, the one hearing in a manner befitting God, the one able to say: \"I heard unspeakable words\"; for it is not for everyone to say this, but for the one who has received an addition of an ear from God. The Savior, having these things in mind, said: \"Let the one who has ears to hear, hear.\" But not all had ears that heard the words of Jesus, since his words were veiled, words spoken in parables. This is why Porphyry went mad, even in this matter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":544,"ref":"p544","source":"\"ὁ θεός, ἐν τοῖς ὠσὶν ἡμῶν ἠκούσαμεν\". τοῖς ἰδίοις ἡμῶν, οὐ τοῖς κοινοῖς πρὸς τὰ ἄλογα ζῷα, ἀλλὰ ἐν ἡρμοσμένοις πρὸς τοὺς τοῦ θεοῦ ε᾿̣π̣ιστημονικοὺς λόγους. καὶ ἐπὶ τῶν αἰσθητῶν δὲ διαλέκτων τοῦτο σημαίνει· ὁ Αἰγύπτιος τῶν Αἰγυπτίων̣ ἐν τοῖς ἰδίοις ὠσὶν ἀκούει, τῷ ἰδίῳ ὠτὶ ἀκούει. ἐπερ· ἐνταῦθα οὖν̣ κατὰ τὸ ἐπιστημονικὸν λαμβάνομεν; –οἱ περὶ διδασκαλίαν ὄντες προσωποποιοῦνται πάντας· \"λαὸς πλήρης ἁμαρτ̣ιῶν\"· μὴ γὰρ ἕκαστον οἷόν τε τῶν αὐ τῶν ἁμαρτημάτων πλήρης εἶναι· εἰσὶν γὰρ καὶ ἐναντίαι καὶ ἀσυνύπαρκτοι. οὐ δύναται γοῦν ὁ αὐτὸς ἄνθρωπος ἔχειν δειλίαν καὶ θρασύτητα, λαὸς δὲ ὅλος ἔχειν δύναται. καὶ πάλιν περὶ δυναμένων̣ συνυπάρξαι, κἂν μὴ συνυπάρξωσιν διὰ τὸ πλῆθος, ἐὰν λέγω, ὅτι πᾶσα ἡ πόλις ἐπιστήμας ἔχει, οὐ πᾶς̣ τὰς αὐτὰς ἔχε̣ι̣· ἀδύνατον γάρ ἐστιν πάντας ἔχειν ὡς δεῖ. δυνατὸν δὲ ἔχειν ὥσπερ παρακούσματα. \"οἱ πατέρες ἡμῶν ἀνήγγει̣λαν ἡμῖν\". οἱ πατέρες ἡμῶν κατὰ παίδευσιν. σοφοί εἰσιν οἱ λέγοντες. ᾗ σοφοὶ οὖν ἐξ αὐτῶν εἰσιν γε̣ν̣νηθέντες, οὐχ ᾗ ἄνθρωπο̣ι· πολλοὶ γὰρ σοφοὶ ἐξ οὐ σοφῶν καὶ πολλοὶ μὴ σοφοὶ ἐκ σοφῶν εἰσιν. ἔργον, ὃ εἰργάσω ἐν ταῖς ἡμέραις αὐτῶν, ἐν ἡμέραις ἀρχαίαις. ἐν ταῖς αὐτῶν ἡμέραις, ἀρχαίαις οὔσαις, ἡμῖν ἀπήγγειλαν οἱ πατέρες ἡμῶν. καὶ ὅτι δεῖ τὸ ἀκοῦσαι ἐπιστημονικῶς ν̣ ἐκεῖνα τὰ γενόμενα ἐν","english":"O God, we have heard with our ears.\" With our own ears, not the ears we share in common with irrational animals, but with ears attuned to the scientific discourses of God. And this is what it signifies also in the case of spoken languages: the Egyptian hears the Egyptian with his own ears, he hears with his own ear. Here, then, do we understand it in the scientific sense? Those engaged in teaching represent all collectively: \"a people full of sins\"—for it is not possible for each individual to be full of the same sins, since some are opposed and cannot coexist. For the same man cannot have cowardice and recklessness, but a whole people can. And again, concerning things that can coexist, even if they do not coexist because of the multitude—if I say that the whole city possesses knowledge, not everyone has the same knowledge; for it is impossible for all to have it as they ought. But it is possible to have it as it were by mishearing. \"Our fathers declared to us.\" Our fathers in respect of education. Those who speak are wise. Insofar as they are wise, then, those born from them are wise, not insofar as they are men; for many are wise from unwise parents, and many unwise from wise. The work which you worked in their days, in ancient days. In their days, which are ancient, our fathers declared to us. And that it is necessary to hear scientifically those things which happened in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":545,"ref":"p545","source":"ταῖς ἀρχαίαις ἡμέραις, οἷον ἐν Ἐξόδῳ· ἐν Αἰγύπτῳ ἔξοδον γεγενῆσθαι ἀδύνατον μαθεῖν ἦν ἐκείνων ο̣ὐκ̣ α᾿̣π̣αγγελλόντων, εἰ μὴ ἄρα τοὺς συνγραψαμένους ἐκ παντὸς γὰρ τρόπου δεῖ τὰ γεγενημέν̣α πάντα λέγειν, ἵνα μὴ ἔλθῃ τις καὶ εἴπῃ ς̣ ἁρπάσῃ. \"ἐν ἡμέραις\" οὖν \"ἀρχαίαις\", ἐν πρώταις ἡμέραις. τί δέ ἐστιν τοῦτο, α γέγονεν ω̣ν καὶ χείρονος γῆς ἐπὶ τοὺς ἁγίους καὶ τὴν γεγενημένον. οὐ πάντως δὲ αὐτὸ τοῦτο προηγουμένως σημαίνεται, ἀλλὰ λέγεται, ἵνα διὰ τούτου ἐκεῖνο θεωρηθῇ. μετατίθεται ὁ θεὸς τοὺς̣ ἀνθρώπους ἀπὸ τοῦ περὶ γῆν τόπου εἰς τοὺς ὑψηλοὺς οὐρανούς. ἔργον\"3 οὖν ἐὰν λέγῃ, οὐχ ἓν λέγει τῷ ἀριθμῷ, ἀλλὰ τῷ εἴδει ἢ καὶ τῷ γένει. ἐν τῷ φωτισμῷ αὐτῶν–ἐπεὶ γὰρ ἐπιστήμονας λαμβάνομεν τοὺς πατέρας, λέγομεν ὅτι· \"ἐν ταῖς ἡμέραις\", αἷς ἔσχον καταυγαζόμενοι ὑπὸ τοῦ ἀληθινο̣υ῀̣ φωτὸς τοῦ ἡλίου τῆς δικαιοσύνης–γέγονεν ἐν τῷ φωτισμῷ τοῦ βίου αὐτῶν ἔργον, ὃ οὐκ ἐφθόνουν̣ ἡμῖν μεταδοῦναι. εἶπεν, τί, καὶ μέμνηται· ἔθνη ἑπτὰ ὑπὸ τῆς ὕστερον κληθείσης ἁγίας γῆς καθεῖλεν. κατεφυτεύθησαν εἰσαχθέντες ὑπὸ θεοῦ εἰς ἐκείνην τὴν χώραν. ἀμέλει γοῦν Μωϋσῆς εὔχεται ἐπιμίσγων πάλιν τὸ μυστικόν· \"εἰσαγαγὼν καταφύτευσον αὐτοὺς εἰς ὄρος κληρονομίας σου, ἁγίασμα, κύριε, ὃ ἡτοίμασαν αἱ χεῖρές σου\". θεώρει ὅτι οὐδεὶς ἐξωτ̣ερικ̣ῶς βιῶν καὶ ἀκούων δύναται εἰς τὸ ὄρος τὸ ἅγιον εἰσελθεῖν. οἱ ἐν παραβολαῖς οὖν ὄχλοι ἀκούοντες ἔξω ὄντες οὐκ̣ εἰση῀̣λθον εἰς ὄρος τὸ ἅγιον, ἔνθα αἱ παραβολαὶ ἐσαφηνίζοντο. δεῖ οὖν εἰσαχθῆναι πρ̣ῶτον, εἶτ' οὕτω καταφυτευθῆναι. ἡ χείρ σου ἔθνη ἐξωλέθρευσεν, καὶ κατεφύτευσας αὐτούς.","english":"in the ancient days, as for instance in Exodus: it was impossible to learn that the departure had taken place in Egypt, since those men were not reporting it—unless perhaps those who wrote it down; for in every way it is necessary to tell all that has happened, so that no one may come and say or snatch away. \"In days\" then \"ancient,\" in the first days. But what is this—what has happened from the worse land against the holy ones and what has come to be. Not altogether is this very thing signified primarily, but it is said so that through this that may be contemplated. God transfers men from the region around the earth to the high heavens. If then he says \"a work,\" he does not speak of one in number, but in species or even in kind. In their illumination—since we take the fathers as knowledgeable, we say that \"in the days\" in which they were enlightened by the true light, the sun of righteousness—there came to be in the illumination of their life a work which they did not begrudge to share with us. He said what, and he remembers: seven nations he brought down under the land later called holy. They were planted when led in by God into that country. At any rate Moses prays, again mingling the mystical meaning: \"Having led them in, plant them in the mountain of your inheritance, a sanctuary, O Lord, which your hands prepared.\" Observe that no one living externally and hearing can enter the holy mountain. The crowds then who hear in parables, being outside, did not enter into the holy mountain, where the parables were made clear. It is necessary then to be led in first, and then thus to be planted. Your hand destroyed nations, and you planted them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":546,"ref":"p546","source":"οὐ τοῦ θεοῦ ἐν τ̣αῖς ἡμέραις ἀρχαίαις. ἀρχαῖος ἡμερῶν ἦν, καὶ οὐ λέγομεν ὅτι ἐν ἡμέραις ἀρχαίαις ἠ῀̣ν, ἀλλὰ ἀρχαῖος ἡμερῶν ἦν· ἦν γὰρ πρὸ ἡμερῶν, πρὸ παντὸς χρόνου· καὶ ἴσον ἐστὶν τῷ ἀρχαῖον ἡμερῶν αὐτὸν εἶναι τὸ ὑπάρχειν πρὸ τῶν αἰώνων, ὡς εἴρηται· \"ὁ ὑπάρχων πρὸ τῶν αἰώνων\". \"ἡ χείρ σου\" οὖν \"ἔθνη ἐξωλόθρευσεν\". ἡ κολαστική σου δύναμις. δύνανται καὶ οἱ ὑπηρετοῦντες ταῖς κολάσεσιν ἄγγελοι χεῖρες το̣ῦ θεοῦ λέγεσθαι, ὡς λέγομεν χεῖρα βασιλέως, καὶ οὐ δήπου τὸ μέλος τοῦ σώματος διὰ τούτων σημαίνομεν. καὶ ὁ Ἰὼβ δὲ περὶ τῆς κολαστικῆς δυνάμεως–αὐτὸς δὲ ἦν ὁ διάβολος ἦν–ἔλεγεν· \"ἀπόστειλον τὴν χεῖρά σου\". τοῦτο οὖν λέγει· \"ἡ χείρ σου\" ἤτοι ἡ κολαστικὴ δύναμις ἤτοι ἡ δραστήριος τῶν ἐπιπόνων ἤτοι ἡ διακονοῦσα δύναμ̣ίς σου \"ἐξωλόθρευσεν ἔθνη\". τὸν δὲ ὄλεθρον τῶν ἐθνῶν κατὰ ἀναγωγὴν λάβε θάνατον ἀνθρώπων ᾗ ποιῶν καὶ ἀποβολὴν τῆς ζωῆς, καθ' ἣν ἔθνη ἦσαν ἀλλότρια τοῦ θεοῦ. \"καὶ κατεφύτευσας\" τοὺς πατέρας̣ η῾̣μῶν. τὰ δὲ ἔθνη ἐξολεθρεύονται ἀφ' ἧς ἔχουσιν κακίας· χώρα γὰρ καὶ πόλις ἦν αὐτῶν ἡ κ̣ακία̣. καὶ κατ̣αφυτεύον̣ται ἐκεῖνοι οὐχ ὑπὸ ἄλλης ἢ τῆς δεξιᾶς αὐτοῦ. οὐ ταὐτὸν δέ ἐστιν χεὶρ καὶ δεξιά· ἡ μὲν γὰρ δεξ̣ιὰ πάντως χείρ ἐστιν, οὐ πᾶσα δὲ χεὶρ δεξιά· ἔχομεν γὰρ τὰ ἐπαινετῶς γινόμενα διὰ δεξιᾶς ἐπιτελούμεν̣α εἰπεῖν. ο̣ὕτως ε᾿̣ν ψαλμοῖς λέγει· \"ἐκράτησας τῆς χειρὸς τῆς δεξιᾶς μου\". ἡ πρακτικὴ δύν̣αμις τῶν καλῶν ἐστιν ἡ δεξιά, ἡ ἀριςτερὰ δὲ ἡ ἀντικειμένη.","english":"not of God in the ancient days. He was ancient of days, and we do not say that he was in the ancient days, but he was ancient of days; for he was before the days, before all time; and it is equivalent to his being ancient of days—namely, that he exists before the ages, as it is said: \"he who exists before the ages.\" \"Your hand,\" then, \"destroyed nations\"—your punitive power. The angels who serve the punishments can also be called hands of God, as we speak of the hand of a king, and surely we do not signify the member of the body by these words. And Job too, concerning the punitive power—it was the devil himself—said: \"Send forth your hand.\" This, then, is what he says: \"Your hand\"—that is, the punitive power, or the active power of painful things, or your ministering power—\"destroyed nations.\" But understand the destruction of the nations in an anagogical sense as the death of men insofar as he makes them and the loss of the life according to which they were nations alien to God. \"And you planted\" our fathers. But the nations are destroyed from the evil they have; for their country and city was evil. And those men are planted by none other than his right hand. But hand and right hand are not the same; for the right hand is entirely a hand, but not every hand is a right hand; for we have it to say that things done praiseworthily are accomplished through the right hand. Thus he says in the Psalms: \"You took hold of my right hand.\" The practical power of good things is the right hand, and the left is the opposing power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":547,"ref":"p547","source":"καὶ ἐπεὶ τὰ πραττόμενα ἀπὸ διαθέσεως γίνεται καὶ ἀπὸ νοήσεως καρδία\"3 λεγομένης, λέγεται δὲ ὁ σοφὸς καρδίαν ἔχειν εἰς δεξιάν, ὁ δὲ ἄφρων εἰς ἀριστεράν, ὧδε οὐ λαμβάνομεν τόπους σωμάτων. ὁ σοφὸς δὲ νοῦν ἔχει δεξιῶς̣ ν̣ο̣οῦντα, σύνεσιν ἔχει περ̣ὶ τῶν νοητῶν. καρδία δὲ ἄφρονος ἀριστερά ἐστιν, περὶ τὰ ὑλικὰ στρέφεται μόνα. πολλάκις δὲ κεῖται ἐν γραφαῖς ἡ ἀριστερὰ οὐκ ἐπὶ ψόγου, ἀλλ' ἐπὶ ἐλαττώσεως, ὡς ἐν τῷ ᾄσματι τῶν ᾀσμάτων λέγει ὅτι· \"εὐώνυμος αὐτοῦ ἐπὶ τὴν κεφαλήν μου, καὶ δεξιὰ αὐτοῦ περιλήμψεταί με\". καὶ π̣ερ̣ὶ τη῀̣ς σοφίας εἴρηται· \"μῆκος γὰρ βίου καὶ ἔτη ζωῆς ἐν τῇ δεξιᾷ\"–μῆκος δὲ τὰ ἀθάνατα, τὰ μὴ καταλυόμενα–, \"ἐν δὲ τῇ ἀριστερᾷ αὐτῆς πλοῦτον κ̣αὶ δόξαν\". δίδωσιν δὲ πλοῦτον τὸν αἰσθητόν. ἀριστερᾶς δὲ τῆς σοφίας\n\nχειρὸς δόματα ταῦτα οὐ φαῦλα. 3–4 ἐκάκωσας λαοὺς καὶ ἐξέβαλες αὐτούς· οὐ γὰρ ἐν τῇ ῥομφαίᾳ αὐτῶν ἐκληρονόμησαν γῆν, καὶ ὁ βραχίων αὐτῶν οὐκ ἔσωσεν αὐτούς. ἐκείνους οὓς ἐξε´̣βαλες, κακώσας ἐξέβαλες. τὴν κάκωσιν δὲ ἐπήγαγες αὐτοῖς, ἵνα παιδευθῶσιν. πολλάκις δὲ ἡ κάκωσις παιδεύει· κάκωσιν γὰρ ἐνταῦθα οὐ τὴν ἐξ ἁμαρτίας λέγομεν, ἀλλὰ τὴν ἐξ ἐπιπόνου παιδεύσεως. ἐπεὶ οὖν οὐ προσήκαντο ὡς δεῖ τὴν παίδευσιν τὴν ἐπίπονον, ἐξεβλήθησαν λοιπὸν καὶ ἀπεδοκιμάσθησαν. \"οὐ γὰρ ἐν τῇ ῥομ̣φαίᾳ αὐτῶν ἐκληρονόμησαν γῆν\". οἱ πατέρες ἡμῶν οἱ κοινοὶ τῶν ἐκβληθέντων τὴν γῆν ε᾿̣π̣' ἱστορίας εἰληφότες οὐχ ἱδίῳ πολέμῳ, οὐχ ἱδίᾳ δυνάμει ἔσχον τὴν ἀπ' ἐκείνων ἀφα̣ιρεθεῖσαν γῆν·","english":"And since actions proceed from disposition and from the thought of what is called the heart, and the wise man is said to have a heart toward the right, while the fool toward the left, here we do not understand places of bodies. The wise man has a mind that understands on the right, he has understanding concerning intelligible things. The heart of the fool is left, it turns about material things only. Often in the Scriptures the left is set down not for blame but for diminution, as in the Song of Songs it says: \"His left hand is under my head, and his right hand will embrace me.\" And concerning wisdom it has been said: \"For length of life and years of life are in her right hand\"—and length means the immortal things, the things that are not dissolved—\"and in her left hand wealth and glory.\" He gives wealth that is perceptible. And these are the gifts of the left hand of wisdom, not base things. 3–4 You afflicted peoples and cast them out; for not by their sword did they inherit the land, and their arm did not save them. Those whom you cast out, you cast out after afflicting them. And you brought the affliction upon them so that they might be disciplined. Often affliction disciplines; for here we call affliction not that which comes from sin, but that which comes from painful discipline. Since, then, they did not receive the painful discipline as they ought, they were thereafter cast out and rejected. \"For not by their sword did they inherit the land.\" Our fathers, the common fathers of those who were cast out, having received the land according to history, not by their own war, not by their own power, obtained the land that was taken away from those men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":548,"ref":"p548","source":"\"οὐ γὰρ ἐν τῇ ῥομφαίᾳ αὐτῶν, οὐδὲ ὁ βραχίων αὐτῶν\" κατίσχυσεν αὐτούς, \"ἀλλ' ἡ δεξιά σου καὶ ὁ βραχίων σου καὶ ὁ φωτισμὸς τοῦ προσώπου σου\". ἔνθα ὁ φωτισμός, καὶ ἡ σωτηρία. δι' ἧς οὖν γίνεται ἡ κάκωσις κ̣αὶ ἡ ἐκβολή, ἁπλῶς χείρ. οὕτω καὶ ἐν ἑνὶ τῶν ψαλμῶν περὶ Χριστοῦ λέγεται τό· \"καὶ θήσει ἐν θαλάσσῃ χεῖρα αὐτοῦ καὶ ἐν ποταμοῖς δεξιὰν αὐτοῦ\". ἔνθα ζάλη καὶ ἁλμυρίς ἐστιν, ἡ χεὶρ ἁπλῶς τίθεται κατὰ τῶν πονηρῶν δυνάμεων· πονηραὶ γὰρ δυνάμεις εἰσὶν αἱ νῦν διὰ τῆς θαλάσση̣ς δηλούμεναι. \"ε᾿̣ν\" δε`̣ \"ποταμοῖς τὴν δεξιάν\". ποταμοὶ δέ εἰσιν οἱ προφῆται σχόντες ἀπὸ τῆς πηγῆς τοῦ ὕδατος τοῦ \"ἁλλομένου εἰς ζωὴν αἰώνιον\" ῥεύματα· \"ὁ πιστεύων\" γὰρ \"εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσ̣ουσιν ὕδατος ζῶντος. τοῦτο δὲ ἔλεγεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες\". οὗτοι οὖν ποταμοὶ ὄντες \"κροτήσουσιν χειρὶ ἐπὶ τὸ αὐτό\". συμφωνίας δέ ἐστιν πρᾶξις. ἴδε οὖν, ἡ χείρ, ἔνθα ἡ θάλασσα, ἡ ἁλμυρίς, ἡ ζάλη. ἀλλ' ἡ δεξιά σου καὶ ὁ βραχίων σου καὶ ὁ φωτισμὸς τοῦ προσώπου σου. ἔχει ἡ δεξιὰ καὶ βραχίονα κατάλληλον. οὐκ ἐν τῇ ἑαυτῶν οὖν χειρὶ ἢ τῷ ἑαυτῶν βρα̣χίονι ἐκληρονομήσατε γῆν, ἀλλ' ὁ θεοῦ βραχίων καὶ ἡ δεξιὰ καὶ ὁ φωτισμὸς τοῦ προσώ πο̣υ αὐτοῦ τοῦτο ὑμῖν παρέσχεν. ἑκατέρως αὐτὸ πρὸς τροπολογίαν, ὅτι οὐχ ἱδίᾳ δυνάμει οὐδ̣' ἰδίᾳ̣ π̣ράξει ἐλευθε̣ρώθητε καὶ γεγόνατε ἐν τῇ ἁγίᾳ γῇ. ἐὰν δὲ πρὸς ἀλληγορίαν ὑψηλοτέραν λάβῃς, κ̣αὶ ὁ βραχίων αὐτοῦ καὶ ἡ δεξιὰ καὶ ὁ φωτισμὸς τοῦ προσώπου αὐτοῦ ὁ σωτήρ ἐστιν.","english":"For not by their sword, nor did their arm strengthen them, but your right hand and your arm and the illumination of your face. Where the illumination is, there also is salvation. Therefore, that by which the affliction and the expulsion come to pass is simply called a hand. So also in one of the psalms it is said concerning Christ: And he will place his hand in the sea and his right hand in the rivers. Where there is storm and saltiness, the hand is simply set against the evil powers; for the evil powers are those now indicated through the sea. And in the rivers, the right hand. And the rivers are the prophets, who have received streams from the fountain of the water that leaps up into eternal life; for the one who believes in me, as the Scripture said, rivers of living water will flow from his belly. But this he said concerning the Spirit, which those who believe were about to receive. These, then, being rivers, will clap with the hand together. And clapping is an act of concord. See, then, the hand, where the sea is, the saltiness, the storm. But your right hand and your arm and the illumination of your face. The right hand has also a fitting arm. Not, then, by your own hand or your own arm did you inherit the land, but the arm of God and the right hand and the illumination of his face provided this to you. In both ways this is said figuratively, that you were not set free by your own power nor by your own action and came to be in the holy land. But if you take it according to a higher allegory, both his arm and his right hand and the illumination of his face is the Savior.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":549,"ref":"p549","source":"οὐκ ἐν ἑαυτοῖς οὖν, ἀλλ' ἐν τούτῳ ἐρύσθ̣ητε, μετοικίσθητε ἐκ τῆς χείρονος χώρας εἰς τὴν καλήν. ἑτοιμάσας ἐνίκ̣η̣σεν, ἀλλὰ θεοῦ συμμαχήσαντος, ὡς τό· \"οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ\". 4–5 ὅτι εὐδόκησας ἐν αὐτοῖς. σὺ εἶ αὐτὸς ὁ βασιλεύς μου καὶ ὁ θεός μου. οὐ γὰρ μόνον θεός μου εἶ δημιουργός μου ὢν καὶ εἰς τὸ εἶναί με ἀγαγών, ἀλλὰ καὶ βασιλεύς, ὅτι ὑπὸ προνοίας ἄρ̣χομαι οὐκ ἐν̣πλεκόμενος ἔτι \"ταῖς τοῦ βίου πραγματείαις\". καὶ θεὸς μέν μου εἶ ᾑ῀̣ κ̣τίσμα θεοῦ εἰμι–καὶ πᾶν μὲν κτίσμα θεὸν ἔχει τὸν θεόν–ᾗ δὲ στρα εἶ. ὁ ἐντελλόμενος τὰς σωτηρίας Ἰακώβ. τῷ Ἰακὼβ τῷ πτερνίζοντι τὴν κακίαν τὰς σωτηρίας ἐντέλλῃ βασιλεὺς καὶ θεὸς ὤν. σωτηρίας δὲ ἐντέλλεται τοῖς πνεύμασιν τοῖς διακονοῦσιν τὰς σωτηρίας, περὶ ὧν ὁ ἀπόστολος· \"οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν\"; οὐχ ἵνα βεβαιω´̣σωσιν καὶ δῶσιν αὐτήν, ἀλλ' ἵνα προαναφωνήσωσιν αὐτὴν ἀκούσαντες· \"εἴπατε τῇ θυγατρὶ Σιὼν Ἰδοὺ σωτὴρ παραγίνεταί σοι\". \"σωτηρίαι\" δὲ τοῦ \"Ἰακὼβ\" δύνανται εἶναι αἱ κατ' εἶδος ἀρετ̣αὶ ἢ αἱ δύο ἀρεταί, ἡ πρακτικὴ καὶ διανοητική, ἡ θεωρία τῆς ἀληθείας καὶ ἡ ποιητικὴ τῶν ἔρ̣γων τῶν ἐπαινετῶν. ἐν σοὶ τοὺς ἐχθροὺς ἡμῶν κερατιοῦμεν. θεωρεῖς, οὐχ ἱδίο̣ις κέρασιν χρώμενοι ἀνατρέπομεν τοὺς ἐχθροὺς ἡμῶν. σὺ δὲ κέρας ἡμῶν εἶ καὶ ἀμυντήριον. ἔχεις οὖν λεγόμενον ἐν ἑνὶ τῶν ψαλμῶν ὑπὸ τῶν ἁγίων πάντων· \"καὶ ἐν τῇ εὐδοκίᾳ σου ὑψωθήσεται τὸ κέρας ἡμῶν\". οὐ τὸ αἰσθητόν· πάλιν γὰρ ἀμυντη´̣ριόν ἐστιν̣ τὸ κέρας τῶν ἐχόντων.","english":"Not in yourselves, then, but in this one you were rescued; you were removed from the worse place to the good. Having prepared, he conquered—but by God fighting alongside, as it is written: \"Not of him who wills, nor of him who runs, but of God who shows mercy.\" 4–5 Because you were well pleased in them. You yourself are my king and my God. For you are not only my God, being my creator and having brought me into being, but also king, because I am governed by providence, no longer entangled \"in the affairs of life.\" And you are my God in that I am a creature of God—and every creature has God as its God—and in that you are [my] army. He who commands the salvations of Jacob. To Jacob, who trips up evil, you command salvations, being king and God. And he commands salvations to the spirits that minister salvations, concerning which the apostle says: \"Are they not all ministering spirits sent forth for service for the sake of those who are about to inherit salvation?\" Not so that they might confirm and give it, but so that they might proclaim it beforehand, having heard: \"Say to the daughter of Zion, Behold, your savior is coming to you.\" And the \"salvations\" of \"Jacob\" can be the virtues according to kind, or the two virtues, the practical and the intellectual—the contemplation of truth and the productive power of praiseworthy deeds. In you we will gore our enemies. You see that it is not by using our own horns that we overthrow our enemies. But you are our horn and our defense. You have, then, what is spoken in one of the psalms by all the saints: \"And in your good pleasure our horn will be exalted.\" Not the perceptible horn; for again the horn of those who have it is a defense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":550,"ref":"p550","source":"δι' αὐτοῦ ἀπαλεξήσουσιν τὰ ἐπερχόμενα\n\nἐπιβλαβῆ. οὐκ ἔχουσιν ο̣ὖν, φησίν, οἱ ὑπὸ σὲ βασιλέα καὶ θεὸν ὄντα ἕτερον κέρας ἢ σέ. αἰτιᾶται οὖν τινας ὁ λόγος ἐν ἑνὶ τῶν Δώδεκα· \"οἱ λέγοντες Οὐκ ἐν τῇ ἰσχύι ἡμῶν ἔσχομεν κέρατα\"; κ̣ε´̣ρας ἔχοντες καὶ δυ´̣ν̣αμιν ἔχοντες κερατίζομεν τοὺς ἐχθρούς. διὰ τοῦτο καὶ συντρίβεται τούτω̣ν τὰ κέρατα· \"καὶ πάντα\" γὰρ \"τὰ κέρατα τοῦ ἁμαρτωλοῦ συνθλάσω\". δυνατὸν δὲ καὶ κέρας λαμβάνειν βασιλέα καὶ βασιλείαν, ὡς̣ ἐν τῷ Δανιὴλ φέρεται· \"τὰ δέκα κέρατα, δέκα βασιλεῖαι\". διὰ τοῦτο οὖν σὲ βασιλέα ἔχοντες σὲ κέρας ἔχομεν καὶ \"ἐν σοὶ τοὺς ἐχθροὺς ἡμῶν κερατιοῦμεν\". \"καὶ ἐν τῷ ὀνόματί σου\", ἐπεὶ τὴν σὴν προ̣σ̣η̣γορίαν ἔχομεν ἐφ' ἑαυτούς, \"ἐξουδενοῦμεν\" πάντας \"τοὺς ἐπανισταμένους ἡμῖν\", ἔχοντες ὅπλ̣ον ἀκαταμάχητον τὴν σὴν προσηγορίαν. ἔχειν δὲ προσηγορία̣ν δεῖ οὐ ψιλω῀̣ς. οὐχ ὁ λέγων ἑαυτὸν Χριστιανὸν πάντως ἔχει τὸ Χριστοῦ ὄνομα, ἀλλὰ ὁ ὢν Χρισ̣τιανός. καὶ ἐν τῷ ὀνόματί σου ἐξουδενώσαμεν τοὺς ἐπανισταμένους ἡμῖν. καὶ ἐκ̣ τούτου πάλιν δείκνυται, ὅτι προαιρέσει ἐπανιστάμενοί εἰσιν. οὐ κατὰ φύσιν εἰσὶν τοιοῦτοι, οὐδὲ κατ̣ὰ φύσιν οἱ υ̣πετ̣ι̣ νις εἰσιν, ὡς οἱ τὰς φύσεις εἰσηγούμενοι λέγουσιν. οὐ γὰρ ἐπὶ τῷ τόξῳ μου ἐλπιῶ, καὶ ἡ ῥομφαία μου οὐ σώσει με. ἔχω μὲν τόξον καὶ ῥομφαίαν, ἐπεὶ ἐνδεδυμένος εἰμὶ \"τὴν πανοπλίαν τοῦ θεοῦ\", ἀλλ' οὐκ ἐν τούτοις ἐλπίζω· οὐ τὸ ὅλον τῆς προσδοκ̣ίας εἰς ταῦτα ανα χρώμενος αὐτοῖς θέλω θεὸν σύμμαχον καὶ πρόμαχόν μου γε̣νέσθαι, ἵν' ἰσχὺν δυνηθῶ βα̣λ̣εῖν πρὸς οὓς πέμπω μου τὰ βέλη, καὶ ἵνα ἡ ῥομφαία μου καιρίως ἀντιδίκους.","english":"Through him they will ward off the harmful things that come upon them. They have, then, he says, no other horn besides you—you who are king and God—for those who are under you. The word therefore accuses certain people in one of the Twelve: \"Those who say, 'We did not obtain horns by our own strength'?\" Having horns and having power, we butt our enemies with our horns. For this reason their horns are also crushed; for \"all the horns of the sinner I will shatter.\" It is possible also to take \"horn\" as a king and a kingdom, as it is presented in Daniel: \"The ten horns are ten kingdoms.\" For this reason, then, having you as king, we have you as a horn, and \"in you we will gore our enemies.\" \"And in your name,\" since we have your appellation upon ourselves, \"we will make nothing\" of all \"those who rise up against us,\" having as an invincible weapon your name. But one must have the name not merely in word. Not everyone who calls himself a Christian altogether has the name of Christ, but the one who is a Christian. And in your name we made nothing of those who rise up against us. And from this again it is shown that they rise up by choice. Such people are not so by nature, nor are the subjects so by nature, as those who introduce natures say. For not in my bow will I hope, and my sword will not save me. I have a bow and a sword, since I have put on \"the whole armor of God,\" but I do not hope in these; I do not wish the whole of my expectation to rest in these, using them, but I want God to become my ally and champion, so that I may be able to cast strength against those to whom I send my arrows, and so that my sword may [strike] adversaries in due season.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":551,"ref":"p551","source":"ἀόρατοι δέ εἰσιν οὗτοι. πολλάκις ῥομφαία̣ τῶν ἐχόντων ὁ λόγος λέγεται· \"οἵτινες ἠκόνησαν ὡς ῥομφαίαν τὰς γλώσσας αὐτῶν\"· καί· \"υ̣ἱοὶ ἀνθρώπων, οἱ ὀδόντες αὐτῶν ὅπλον καὶ βέλη, καὶ ἡ γλῶσσα αὐτῶν μάχαιρα ὀξεῖα\". καὶ ἄλλο δε´̣· \"ῥομφαία αὐτοῦ ἐπὶ μηρὸν αὐτοῦ\". οὐ μόνον \"ἐν ταῖς χερσὶν\" ἔχουσιν ῥομφαίας, ἀλλὰ καὶ ἐπὶ τῶν μηρῶν. καὶ τάχα οἱ περὶ τῆς σωφροσύνης λόγοι οἱ νεκροῦντες \"τὰ μέλη τὰ ἐπὶ τῆς γῆς\" ἐπὶ μηρούς εἰσιν ῥομφαῖαι. πολλάκις καὶ τὰ τῆς γενέσεως διὰ τοῦ ὀνόματος τοῦ μηροῦ σημαίνεται. ὅταν γοῦν λέγῃ ἐν τῷ Ἰεζεκιήλ· \"καὶ πᾶς μηρὸς ὑγρανθήσεται ὑγρασίᾳ\", τοῦτο λέγει· πάντες ἀκόλαστοί εἰσιν τὴν ὑγρότητα τῶν ἡδονῶν μεταδιώκοντες. ἔσωσας γὰρ ἡμᾶς ἐκ τῶν θλιβόντων ἡμᾶς. ἐπεὶ ἔσωσας καὶ ἡμᾶς ἐκ τῶν θλιβόντων, ἔγνωμεν ὅτι \"ἐν σοὶ τοὺς ἐχθροὺς ἡμῶν κερατιοῦμεν\". διὰ τοῦτο τοίνυν, ἐπεὶ τοῦτο ὑπῆρκται ἡμῖν ἐκ σοῦ, ἔγνωμεν ὅτι οὐκ ἐπὶ τῷ τόξῳ ἐλπίζειν δεῖ–χρᾶσθαι μὲν αὐτῷ, οὐχ ὡς ἀναντιρρήτως δέ–κατατοξεύσαντες. καὶ τοὺς μισοῦντας ἡμᾶς κατῄσχυνας. διαφορὰν πάλιν ἔχουσιν οἱ μισοῦντες πρὸς τοὺς θλίβοντας ὁτὲ μὲν τῇ ὑποστάσει ὁτὲ δὲ τ̣ῇ ἐπινοίᾳ̣. πολλάκις οἱ αὐτοὶ καὶ θλίβουσιν καὶ μισοῦσιν, καὶ οὗτοι κατ' ὑποκείμενον οἱ αὐτοί εἰσιν. ἐνίοτε δὲ ὁ μισῶν οὐχ οἷός τέ ἐστιν ἐχθρο`̣ς εἶ ναι, ὅταν ἀσθενὴς ᾖν· καὶ γὰρ ὁ ἀσθενὴς δύναται μισεῖν, ἐχθρεύειν δὲ ἐκ τοῦ προφανοῦς̣ οὐ δύναται· βλάψει γὰρ αὐτόν. πλὴν κἂν οἱ αὐτοὶ ὦσιν κατ' ὑποκείμενον τῇ ἐπινοίᾳ μόνον διαφέροντες, κἂν ἕτεροι καὶ ἕτεροι ὦσιν, ὁ θεὸς ἐκ τούτων ῥύεται καὶ σῴζει καὶ καταισχύνει αὐτούς̣.","english":"These are invisible. Often the sword of those who possess it is called the word: \"who sharpened their tongues like a sword\"; and: \"sons of men, their teeth are a weapon and arrows, and their tongue a sharp sword.\" And another: \"his sword upon his thigh.\" Not only \"in their hands\" do they hold swords, but also upon their thighs. And perhaps the words concerning chastity, which put to death \"the members that are upon the earth,\" are swords upon the thighs. Often the things of generation are also signified by the name of the thigh. When, at any rate, he says in Ezekiel: \"and every thigh shall be made wet with moisture,\" he means this: all are incontinent, pursuing the wetness of pleasures. For you saved us from those who afflict us. Since you saved us also from those who afflict us, we have known that \"in you we shall gore our enemies.\" For this reason, then, since this has been supplied to us from you, we have known that one must not hope in the bow—using it, but not as though beyond dispute—having shot them. And you put to shame those who hate us. Again, those who hate have a difference from those who afflict, sometimes in substance and sometimes in conception. Often the same people both afflict and hate, and these are the same in subject. But sometimes the one who hates is not able to be an enemy, when he is weak; for the weak man can hate, but he cannot be openly hostile, for he would harm himself. Nevertheless, whether they are the same in subject, differing only in conception, or whether they are different and different, God delivers from them and saves and puts them to shame.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":552,"ref":"p552","source":"ἐν τῷ θεῳ῀̣ ἐπαινεσθησόμεθα ὅλην τὴν ἡμέραν. τῶν ἐπαινουμένων οἱ μὲν δια`̣ κ̣άλ̣λος σώματος ε᾿̣παινοῦν̣ται, οἱ δὲ διὰ ἰσχύν. οἱ πύκται ἐν τῇ ἰσχύι ἐπαινοῦνται, ἄλλοι δὲ ἐν ἄλλῃ τέχνῃ, καὶ ἄλλοι διὰ πλοῦτον, δι̣ὰ εὐγένειαν, ἀλλ' ἐν σοὶ ἡμεῖς ἐπαινεσθησόμεθα. οὐκ ἔχομεν αἴτιον ἐπαίν̣ου ἄλλον ἢ σέ· κἂν γὰρ ὑπάρξῃ ἡμῖν ἐπίπονα, ἐπεὶ διὰ σοῦ αὐτὰ εἰλήφαμεν καὶ \"ἐν τῷ θεῷ ποιοῦμεν δύναμιν\", ἐν σοὶ ἔχομεν τὸν ἔπαινον. πολ̣λάκις ἡ ἡμέρα τὸν χρόνον τῆς ζωῆς τῶν λεγόντων σημαίνει, ὡς τό· \"ἕνεκα σ̣ο̣ῦ θανατούμεθα ὅλην τὴν ἡμέραν\", τουτέστιν διὰ βίου. καὶ τῷ ὀνόματί σου ἐξομολογησόμεθα εἰς τὸν αἰῶνα. η῾̣ σὴ προσηγορία πολλὴν ἡμῖν παρέχει δύναμιν. ἐν αὐτῇ γοῦν \"ἐξουθενοῦμεν\" πάντας \"τοὺς ἐπανισταμένους ἡμῖν\". διὰ τοῦτ̣ο \"ἐν τῷ ὀνόματι τῷ σῷ ἐξομολογούμεθα εἰς\n\nτὸν αἰῶνα\". τὸ τῆς ἐξομολογήσεως ὧδε̣ ὄνομα τὴν εὐχαριστίαν σημαίνει· \"ἐξομολογήσομαί σοι, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀνε̣κάλυψας αὐτὰ νηπίοις\". ἵνα δοτικὴ ᾖν, δύναται οὕτω ὅτι· \"τῷ ὀνόματί σου ἐξομολογούμεθα\", ὅτι αὐτὸ η῾̣μῖν σωτηρίας γέγονεν αἴτιον. δυνατὸν δὲ καὶ τοῦτο· ἐν τῷ σῷ ὀνόματι τῷ ἐπικληθέντι ἐφ' ἡμᾶς, ὡς̣ ἐὰν λέγῃς· ἐν τῇ ἐπιστήμῃ ἢ ἐν τῇ ἀρετῇ ἐξομολογήσομαι. 9–10 διάψαλμα. νυνὶ δὲ ἀπώσω καὶ κατῄσχυνας ἡμᾶς καὶ οὐκ ἐξελεύσῃ ἐν ταῖς δυνάμεσιν ἡμῶν. \"σὺ εἶ αὐτὸς ὁ βασιλεύς μου καὶ ὁ θεός μου\". συν τῷ θεῷ ἡ φωνή· τῶν γὰρ ἐγγιζόντων καὶ πλησιαζόντων ων θεὸς και`̣ βασιλεύς ἐστιν. \"ὁ ἐντελλόμενος τὰς σωτηρίας Ἰακώβ\". τοῖς ἐγγὺς τὰς σωτηρίας ἐντέλλεται καὶ ὅλα χρηστά. περὶ αὐ313 τῶν λέγει·","english":"In God we shall be praised all the day long. Of those who are praised, some are praised for beauty of body, others for strength. Boxers are praised for their strength, others for another skill, and others for wealth, for noble birth—but in you we shall be praised. We have no other cause of praise than you; for even if hardships come upon us, since we have received them through you and \"in God we do valiantly,\" in you we have our praise. Often \"the day\" signifies the time of the life of those who speak, as in: \"For your sake we are put to death all the day long,\" that is, throughout life. And in your name we shall give thanks forever. Your name provides us with great power. In it, then, \"we despise\" all \"those who rise up against us.\" For this reason \"in your name we give thanks forever.\"\n\nHere the word \"thanksgiving\" (exomologesis) signifies gratitude: \"I will give thanks to you, because you have hidden these things from the wise and understanding and revealed them to babes.\" If it is a dative, it can be understood thus: \"in your name we give thanks,\" because it has become for us a cause of salvation. But this too is possible: in your name which has been called upon us, as if you were to say: in knowledge or in virtue I will give thanks. 9–10. Diapsalma. But now you have thrust us away and put us to shame, and you will not go out with our hosts. \"You yourself are my king and my God.\" The voice is with God; for he is God and king of those who draw near and come close. \"He who commands the salvations of Jacob.\" To those who are near he commands salvations and all good things. Concerning these he speaks:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":553,"ref":"p553","source":"\"ἐν σοὶ ἐπαινεςθησόμεθα ὅλην τὴν ἡμέραν καὶ ἐν τῷ ὀνόματί σου ἐξομολογησόμεθα εἰς τὸν αἰῶνα\", τουτέστιν εὐχ̣αριςτήσομεν. καὶ λέγει· \"νυνὶ δὲ ἀπώσω καὶ κατῄσχυνας ἡμᾶς καὶ οὐκ ἐξελεύσῃ ἐν ταῖς δυνάμεσιν ἡμῶν\". ὅτε δὲ ἐξήρχου ἐν ταῖς δυνάμεσιν ἡμῶν τῆς στρατιωτικῆς αὐτοῦ ἢ τῇ δυνάμει τῇ ἰσχύι ἡμῶν, ἠνύαμεν ἀεὶ πάντα. πᾶν δὲ τοὐναντίον ἐνταῦθα ὑπάρχει ἡμῖν. καὶ ἐπεὶ ἔλεγον, οὐ δεῖ τὰ προβληματικὰ εἰπεῖν̣ ῥητῶς περὶ αὐτῶν· ὁ Ἰσραὴλ ἁμαρτὼν μετῳκίσθη ἀπὸ τῆς Ἰερου σαλὴμ εἰς Βαβυλῶνα αἰχμαλωσίας τρόπῳ. καὶ Δανιὴλ δὲ καὶ οἱ τρεῖς ἐκεῖνοι καὶ Ἰησοῦς ὁ Ναυὴ καὶ Ἰεζεκιὴλ καὶ οἱ ἄλλοι τῶν Δώδεκα Προφητῶν ἦσαν ἐκεῖ, Ἅγγεος καὶ Ζαχαρίας. οὗτοι οὐκ αἰχμαλωσίας τρόπῳ μετηνέχθησαν εἰς τὴν Βαβυλῶνα, ἀλλ' ἕνεκα τοῦ μετόχους εἶναι βοηθῶν καὶ ἰατρῶν τοὺς καταδικασθέντας ἐκεῖ. καταδικάζει τινὰ θεὸς μετὰ φειδώ, τουτέστιν οὐκ ἐᾷ αὐτὸν ἀβοήθητον. καὶ ἀγγέλους ἐκπέμπει καὶ ἄνδρας ἁγίους ποιεῖ ὑπο̣π̣ε̣σεῖν κ̣ακώσει καὶ αἰχμαλωσίᾳ οὐ διὰ ἁμαρτήματα ἑαυτῶν, ἀλλὰ τῆς ἄλλων ἕνεκ̣α σωτηρίας. ἐς τοὐναντίον ο̣ὐ῀̣ν με̣ταβολὴν λέγουσιν γεναμένην ἀπὸ τῶν καλῶν ἐπὶ τὰ φαῦλα, α᾿̣π̣ὸ τοῦ βοηθεῖσθαι καὶ ἔχειν αὐτὸν α᾿̣ντιλήμπτορα εἰς τὸ ἐνκαταλελεῖφθαι, ἀλλὰ τρόπον τινὰ ἐνκατελε̣ίφθησαν γενόμενοι βοηθοὶ ἄλλων, οὐχ ἵνα ἀπόλωνται, ἀλλὰ ἵν' ὠφελήσωσιν καὶ μὴ ἐπιτρέψωσιν ἐπὶ πλέον τὰ ἁμαρτήματα τῶν καταδικασθέντων γενέσθαι. \"ἀπώσω\" οὖν \"ἡμᾶς νῦν\". καὶ τὸ \"ἀπώσω\" δὲ οὐ πάνυ ψόγον φέρει· \"ἐξῆλθεν Κάϊν ἀπὸ προσώπου κυρίου τοῦ θεοῦ\".","english":"In you we shall be praised all the day long, and in your name we shall give thanks forever,\" that is, we shall give thanks. And he says: \"But now you have thrust us away and put us to shame, and you will not go forth with our hosts.\" But when you went forth with our hosts—of his soldiery, or by the power of our strength—we always accomplished everything. But here the very opposite is the case for us. And since they said, one must not state the difficulties plainly concerning them: Israel, having sinned, was deported from Jerusalem to Babylon in the manner of captivity. And Daniel also, and those three, and Joshua son of Nun, and Ezekiel, and the others of the Twelve Prophets were there—Haggai and Zechariah. These were not carried over to Babylon in the manner of captivity, but for the sake of being helpers and physicians to those condemned there. God condemns certain people with sparing, that is, he does not leave them without help. And he sends angels and makes holy men submit to affliction and captivity, not because of their own sins, but for the sake of the salvation of others. They speak, then, of a change to the opposite, having come about from good things to base things—from being helped and having him as a protector to being abandoned; but in a certain way they were abandoned, having become helpers of others, not so that they might perish, but so that they might benefit them and not permit the sins of those condemned to go further. \"You have thrust us away,\" then, \"now.\" And the phrase \"you have thrust us away\" does not carry reproach altogether: \"Cain went out from the face of the Lord God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":554,"ref":"p554","source":"οὐκ ἀπώσατο αὐτὸν ὁ θεός, ἀλλ' αὐτοκελεύστῳ προθυμίᾳ̣ ἠσπάσατο τὸ κακόν, ὥρμησεν ἐπὶ τὴν κακίαν. περὶ δὲ τοῦ Ἀδὰμ οὐ πάν̣υ ἀποπεσόντος εἴρηται ὅτι· \"ἐξέβαλεν τὸν Ἀδὰμ\" ὁ θεὸς ἀντιποιούμενον δηλονότι τῶν ἔσω καὶ μὴ θέλοντα ἐξελθεῖν. ἐκεῖνος δὲ τῆς Εὕας τῆς γυναικὸς ἕνεκα ἐκβέβληται ἐκ τοῦ παραδείσου· καὶ γὰρ αὐτῆς ἕνεκα τὸν κανόνα παρέβη· πυνθανομένου γὰρ τοῦ θεοῦ λέγει· \"τίς σοι ἀνήγγειλεν\"; λέγει· \"ἡ γυνή, ἣν ἔδωκας μετ' ἐμοῦ\". οὐκ εἴρηκεν· \"ἣν ἔδωκας\", ἀλλὰ \"μετ' ἐμοῦ αὐτὴν ἔδωκας\". καὶ οὗτός ἐστιν ὁ σκοπός· κἀγὼ ἐ´̣δ̣οξα δέ, ὅτι ἀπατηθεῖσα ὑπὸ τοῦ διαβόλου, ὡς αὐτὴ ὡμολόγησεν, ἐκβάλλεται τοῦ παραδείσου, ἔδοξα τὸ αὐτὸ α̣ὐτῇ ποιεῖν, ἵνα ἐκβληθῶ κἀγὼ τοῦ παραδείσου· εἰ μὴ γὰρ συνεκβληθεὶς ἦν ὁ Ἀδάμ, οὐκ εἰσήρχετο εἰς τὸν̣ παρ̣άδεισον ἡ γυνή. οὐ π̣ᾶς ἔλεγεν ὁ λαός· \"ὁ θεός, ἐν τοῖς ὠσὶν ἡμῶν ἠκούσαμεν, οἱ πατέρες ἡμῶν ἀνήγγειλαν ἡμῖν\". καὶ μεθ' ὁλίγα· \"ἀλλ' ἡ δεξιά σου καὶ ὁ βρ̣αχ̣ίων σου καὶ ὁ φωτισμὸς τοῦ προσώπου σου\". οὐ πᾶς ὁ λαὸς τοῦτο ἔλεγεν̣. ἐμνημονευσ̣ τοῦ ἐν τῇ πρὸς Κορινθίους λεχθέντος τοῦ· \"εὐχαριστῶ, ὅτι ἐν παντὶ ἐπλουτίσθητε, ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει\". εἶτα πάλιν· \"ἀκούεται ἐν ὑμῖν πορνεία\". οὐ πε̣ρὶ ἑνὸς οὖν ἦν τ̣ ἐπὶ τοῦ λαοῦ τούτου οἱ μὲν ἰδίῳ τρόπῳ. οὗτοι οὖν οὐκ̣ ἐξεπέτασαν χεῖρας προ`̣ς θεὸν ἀλλότριον. \"νυνὶ δὲ ἀπώσω καὶ κατῄσχυνας ἡμᾶς\". οὐδεὶς ἁμαρτάνων ὑπὸ θεοῦ καταισχύνεται, ἀλλ' ὑφ' ἑαυτοῦ. καταισχύνει δὲ ὁ θεὸς τρόπον τινά, ὅτε τὸν μὴ ἁμαρτωλο`̣ν σὺν τοῖς α῾̣μ̣αρτωλοῖς 314 καὶ ὁ καταισχυνμὸς ἐπωφελὴς καὶ δόξαν φέρων τῷ","english":"God did not thrust him away, but by his own free choice he embraced evil and rushed upon wickedness. But concerning Adam, who did not altogether fall away, it is said: \"God cast out Adam,\" clearly meaning that he was clinging to what was within and did not wish to go out. But that man was cast out of paradise for the sake of Eve his wife; for it was for her sake that he transgressed the rule. For when God questioned him, he says: \"Who told you?\" He says: \"The woman whom you gave with me.\" He did not say, \"whom you gave,\" but \"you gave her with me.\" And this is the point: I too, he says, thought that she who was deceived by the devil, as she herself confessed, is cast out of paradise, and I thought to do the same as she, so that I too might be cast out of paradise. For unless Adam had been cast out with her, the woman would not have entered into paradise. Was it not all the people who said: \"O God, we have heard with our ears, our fathers have announced to us\"? And a little later: \"But your right hand and your arm and the light of your countenance.\" Was it not all the people who said this? I remembered what was said in the letter to the Corinthians: \"I give thanks that in everything you were enriched, in all speech and all knowledge.\" Then again: \"Fornication is heard among you.\" So it was not about one person among this people; some were in their own manner. These, then, did not stretch out their hands to a foreign god. \"But now you have thrust us away and put us to shame.\" No one who sins is put to shame by God, but by himself. Yet God puts to shame in a certain way, when one who is not a sinner is with sinners, and the shame is beneficial and brings glory to the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":555,"ref":"p555","source":"καταισχυνομένῳ. οὐκ ἔχει \"κρυπτὰ αἰσχύνης\", ἅπερ ἀπειπέσθαι δεῖ κατὰ τὴν φιλοσοφίαν τοῦ λέγοντος ὅτι· \"ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης, μὴ περιπατοῦντες ἐν πανουργίᾳ\". ὁ λέγ̣ων· \"τοῖς ἀνόμοις ἄνομος γέγονα\", οὐ κατῃσχύνθη ὑφ' ἑ αυτοῦ, ἀλλὰ ὁ λόγος τοῦ Χριστοῦ προτρεπόμενος ἔπεισεν αὐτο´̣ν. ἐπερ· ὁ λέγων ὅτι· \"ἄνομος γέγονα\", οὐ καταισχύνεται; ὅσον ἧκεν εἰς ἀνθρωπίνην διάνοιαν, ου᾿̣δεὶς ἤθελεν μιμήσασθαι τοὺς κακούς. \"καὶ οὐκ ἐξελεύσῃ ἐν ταῖς δυνάμεσιν ἡμῶν\". πάλαι ἐξήρχου ἐν ταῖς δυνάμεσιν ἡμῶν· προέτρεχες ἡμῶν εἰς τοὺς πολέμους, καὶ περιεγινόμεθα τῶν ἐπιτιθεμένων. τὸ δὲ μὴ ἐξελθεῖν ἐν ταῖς δυνάμεσιν τοῦτο λέγει· βοηθῶν οὐ βοηθεῖς. βοηθεῖς ἡμῖν, ἵνα ἀθ̣λ̣ηταὶ ἀποδειχθῶμεν δῆθεν ἐνκαταλειφθέντες καὶ ὠφελήσωμεν καὶ ἄλλους· οὐκ εἶπεν γ̣ὰρ ὅτι· \"κ̣ατε´̣στ̣ρεψας τὰς δυνάμεις ἡμῶν\", ἀλλ' \"οὐκ ἐξελεύσῃ ἐν ταῖς δυνάμεσιν ἡμῶν\". ἀπέστρεψας ἡμᾶς εἰς τὰ ὀπίσω παρὰ τοὺς ἐχθροὺς ἡμῶν. ὀπίσω αὐτῶν ἦσαν οἱ ἐχθροί. ἔπαινον δὲ λέγουσιν ἑαυτῶν· \"ἐπὶ τοῦ νώτου μου\" γὰρ \"ἐτέκταινον οἱ ἁμαρτωλοί\". ἄλλῳ δὲ τρόπῳ λ τα`̣ νῶτα διδόασιν οἱ πολέμιοι, οὐκ ἀσθενήσουσιν καὶ διώκονται μόνον̣ ὑπ̣ὸ τῶν με̣λλόντω̣ν αὐτῶν περιέσεσθαι. ὁ σωτὴρ οὖν πάντας ἐλαύνει τοὺς ἐχ̣θροὺς̣ καὶ τὰς χεῖρας ἔχει ἐπὶ τοῦ νώτου αὐτῶν τύπτων αὐτούς, διώκων αὐτούς. οὗτοι οὖν λέγουσιν· \"ἀπέστρεψας ἡμᾶς εἰς τὰ ὀπίσω παρὰ τοὺς ἐχθροὺς ἡμῶν\", οὐ κυρίως λεχθησομένου ἂν περὶ τοῦ κατ' αἵρεσιν ἀποστρ̣εφομ̣ένου καὶ μιμουμένου τοὺς ἐχθρούς· \"θεὸς ἀπέστρεψεν\". τὸ δὲ διὰ θεου῀̣ παραγινόμενον ἀγαθ̣ὸν και`̣ ἐπαινετόν ἐστιν.","english":"To the one put to shame. He does not have \"the hidden things of shame,\" which must be renounced according to the philosophy of the one who says: \"We have renounced the hidden things of shame, not walking in craftiness.\" The one who says, \"To the lawless I became as lawless,\" was not put to shame by himself, but the word of Christ, exhorting him, persuaded him. Yet the one who says, \"I became lawless\"—is he not put to shame? As far as human understanding goes, no one wished to imitate the wicked. \"And you shall not go out with our hosts.\" Formerly you went out with our hosts; you ran before us into battles, and we prevailed over those who attacked us. But \"not to go out with our hosts\" means this: helping, you do not help. You help us so that we may be shown to be athletes, forsaken as it were, and so that we may benefit others too. For he did not say, \"You have overthrown our hosts,\" but \"you shall not go out with our hosts.\" You turned us back before our enemies. Our enemies were behind them. And they speak their own praise: for \"upon my back the sinners wrought.\" In another way, however, enemies turn their backs—they will not be weak and merely pursued by those who are going to prevail over them. The Savior, then, drives out all the enemies and has his hands upon their back, striking them, pursuing them. These, then, say: \"You turned us back before our enemies\"—though it would not be said strictly of one who is turned back by choice and imitates the enemies: \"God turned back.\" But the good that comes about through God is also praiseworthy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":556,"ref":"p556","source":"ἰδοὺ οἱ περὶ Δανιὴλ καὶ οἱ ἄλλοι ἅγιοι οἱ γεγονότες ἐν τῇ Βαβυλῶνι λεγέτ̣ωσαν· \"ἀπέστρεψεν ἡμᾶς εἰς τὰ ὀπίσω παρὰ τοὺς ἐχθροὺς ἡμῶν\". καὶ οἱ μισοῦντες ἡμᾶς διήρπαζον ἑαυτοῖς. οὐκ ἂν ἠδύναντο λαβεῖν ἡμᾶς ὑπὸ χεῖρα, εἰ μὴ ἡμᾶς διὰ τὸ χ̣ρήσιμον ἀπέστρεψε̣ν παρ' αὐτοῖς. ἐχθροί εἰσιν καὶ μισοῦντες· ἐχθρῶν γάρ ἐστιν τὸ μισεῖν. ἡμεῖς δὲ οὐδὲ ἐχθροὶ ἐκείνων οὐδὲ μισοῦντές ἐσμεν. καὶ διὰ τοῦτο πόρρω ἦμεν· διὰ τί γὰρ κρίμα δ̣ε´̣σ̣ποτα, ἀπέστρεψας ἡμα῀̣ς παρ' ἐκείνους, πεποίηκας ἡμᾶς μετ' ἐκείνων εἶναι, οἳ καταδικασθέντες εἰσίν; οἱ οὖν̣ ἐν μορφῇ θεοῦ πρότερον ὄντες μορφὴν δούλου λαβόντες διὰ συνπάθειαν, οἱ τοιοῦτο̣ι οὖν λέγουσιν ὁ´̣τι· ἐληλύθαμεν εἰς τὸν περὶ γῆν τόπον οὐ δι' ἑαυτούς, ἀλλὰ ἄλλων ἕνεκα οὐκ ἐξελθόν̣τος σου ἐν ταῖς δυνάμεσιν ἡμῶν· πρότερον γὰρ ἐν ταῖς δυνάμεσιν ἡμῶν ἐξήρχου τὴν νίκην ἡμῖν κατὰ τω῀̣ν ἐχθρῶν ὀρέγων καὶ φυλάττων ἡμᾶς ἐν τῇ τῶν πατέρων ἡμῶν χ̣ώρᾳ ᾗ κατέβημεν. ἐπεὶ οὖν οὐκ ἐξῆλθες ἐν ταῖς δυνάμεσιν ἡμῶν, ἐστράφημεν εἰς τὰ ὀπίσω παρὰ τοὺς μισου῀̣ντας ἡμ̣ᾶς. διαρπασάντων ἡμᾶς ἐκείνων, οἷς ἔδωκεν–κακῇ δὲ προθέσει υ̣τ̣α̣ι̣. καὶ πολλὰ τοιαῦτα εὑρίσκεις ἐν τῇ γραφῇ· ἀπὸ φθόνου αὐτὸν ἐν πρᾶσις. οὐ ταύτῃ δὲ τῇ προθέσει ἐκεῖνοι ἀπέδοντο αὐτόν. πάλιν ὁ Ἰούδας προδ̣έδωκεν τὸν σωτῆρα, καὶ γέγονεν χρήσιμος ἡ προδοσία ἐπὶ τῷ ἀρθῆναι \"τὴν ἁμαρτίαν τοῦ κόσμου\". πάλιν οὐ ταύτῃ τῇ προθέσει ἐσταύρωσαν οἱ σταυρώσαντες. \"οἱ μισοῦντες ἡμᾶς διήρπαζον ἑαυτοῖς\", οὐ κατέκ̣τειναν ἡμᾶς.","english":"Behold, let Daniel and the other saints who were in Babylon say: \"He turned us back before our enemies.\" And those who hated us plundered us for themselves. They could not have taken us under their hand, unless he had turned us back before them for their benefit. They are enemies and haters; for it belongs to enemies to hate. But we are neither enemies of theirs nor haters. And for this reason we were far off; for why, O Master, did you turn us back before them, and make us to be with those who have been condemned? Those, then, who were formerly in the form of God, having taken the form of a servant through sympathy—such as these, then, say that: we have come into the region around the earth not for our own sakes, but for the sake of others, because you did not go forth in our powers; for formerly you went forth in our powers, extending victory to us against our enemies and guarding us in the land of our fathers, to which we descended. Since, then, you did not go forth in our powers, we were turned back before those who hate us. Those plundered us to whom he gave—but with an evil intent. And you find many such things in the Scripture: from envy he was sold. But not with this intent did those men sell him. Again, Judas betrayed the Savior, and the betrayal became useful for the taking away of \"the sin of the world.\" Again, not with this intent did those who crucified him crucify him. \"Those who hated us plundered us for themselves,\" they did not kill us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":557,"ref":"p557","source":"ἐὰν δὲ τοῦτο λέγεις, ὅτι τὰ ἡμέτερα ἐλάμβανον ἐπ' ὠφελίᾳ τῇ ἑαυτῶν, καὶ εἰκότως τὰ τ̣ῆς παραδόσεως καὶ τῆς ἀποστροφῆς εἰς τὰ ὀπίσω καιρίως γέγονεν. ἐπιφέρουσιν οὖν· \"ταῦτα πάντα ἐπῆλθεν ἐφ' ἡμᾶς, καὶ οὐκ ἐπελαθόμεθά σου\". Ἔδωκας ἡμᾶς ὡς πρόβατα βρώσεως. πάλαι ἐκ τοῦ φανεροῦ ἐβοήθεις ὥστε ἔπαινον ἡμῶν ὅλην τὴν ἡμέραν σὲ εἶναι καὶ ἐν τῷ ὀνόματί σου ἐξομολογεῖσθαι εἰς τὸν αἰῶνα. διὰ τί δὲ νῦν εἰς αἰχμαλωσίαν παρεδόθημεν οὐ κακίας ἡμετέρας ἠ`̣ α᾿̣σεβείας ἕνεκα ἰδίας τοῦτο παθόντες; ἔλεγον δὲ τοιούτους εἶναι τοὺς τὸν ψαλμὸν λέγοντας οἷοι ἦσαν Δανιὴλ ὁ τοῦ Ναυὴ καὶ Ἰεζεκιὴλ καὶ Ἅγγεος καὶ Ζαχαρίας καὶ οἱ τρεῖς κ̣αὶ ἕτεροι πλείονες. οὗτοι οὐ διὰ κακίαν ἰδίαν ἐν τῇ Βαβυλῶνι γεγένηνται. ἐπὶ δὲ τῶν παραδιδομένων θλιβηροῖς, καὶ μάλιστα\n\nἐκείνοις τοῖς θλιβηροῖς, ἔνθα καὶ τὸ τῆς προαιρέσεως ἐπισφαλές̣ ἐστιν διὰ τὸ τοὺς οἷς παρε̣δόθησαν ἐπὶ κακίᾳ χαίρειν, ἀπεστάλησαν ὥσπερ ἰατροὶ μετὰ πολεμίων, ἵνα ἐπιμελῶνται αὐτῶν, βοηθήματα προσάγουσιν τὰ μὲν φυλάττοντα αὐτῶν τὴν ἤδη ἐνοῦσαν ὑγίειαν, τὰ δὲ λύοντα νόσον καὶ φέροντα ὑγείαν. οὐ γάρ, ὥς τινες οἴονται, αἰτιώμε̣νοι τη`̣ν ἡμέραν λέγουσιν. ἐπιφέρουσιν οὖν πρὸς ἑτέροις εἰρημένοις καὶ τό· \"ὡς πρόβατα βρώσεως ἔδωκας ἡμᾶς\". αὐτοὶ εἰς βρῶσιν αὐτῶν παρεδόθημεν, λεόντων δίκην καὶ λύκων κατεσθίουσι̣ν ἡμᾶς. ὅμως εἰ καὶ κατεσθιόμεθα, οὐκ ἀφιστάμεθα τοῦ εἶναι πρόβατα· \"πρόβατον πλανώμενον ὁ Ἰσραήλ, λέοντες ἐξῶσαν αὐτόν· ὁ πρῶτος κατέφαγεν αὐτὸν βασιλεὺς Ἀσσούρ\".","english":"But if you say this, that they were taking what was ours for their own benefit, then reasonably both the handing over and the turning back have happened at the right time. So they add: \"All these things came upon us, and we did not forget you.\" You gave us as sheep for food. Long ago you helped openly, so that you were our praise all the day long, and in your name we give thanks forever. But why now were we handed over to captivity, not because of our own wickedness or impiety, having suffered this for our own sake? And they said that those who speak the psalm were such as Daniel the son of Nave and Ezekiel and Haggai and Zechariah and the three and others more numerous. These were not in Babylon because of their own wickedness. But in the case of those handed over to afflictions, and especially those afflictions where the peril of the will is also present, because those to whom they were handed over rejoice in wickedness, they were sent like physicians along with enemies, so that they might care for them, bringing remedies, some guarding the health already present in them, others dissolving disease and bringing health. For it is not, as some think, that they speak while blaming the day. So they add, in addition to other things said, also this: \"You gave us as sheep for food.\" We ourselves were handed over as food for them; like lions and wolves they devour us. Yet even if we are devoured, we do not cease to be sheep: \"Israel is a wandering sheep, lions drove him out; the first king of Assyria devoured him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":558,"ref":"p558","source":"κακότης δέ ἐστιν τὸν γενόμενόν τι ἐπαινετόν, μὴ μεῖναι ὅπερ ἔστιν, ἀλλ' εἰς ἑτέραν ποιότητα ἀναλυθῆναι. ὁ ἐσθίων ἄρτου ἐὰν εἰς γαστέρα καταπέμψῃ αὐτόν, οὐ μένει ἄρτος. οἱ δὲ καταποθέντες καὶ β̣ρῶμ̣α ἐχθρῶν γεγενημένοι οὐκ ἀπέστησαν τοῦ εἶναι πρόβατα. λέγεται πολλάκις βρῶμα γίνεσθαι ο῾̣ μαθητὴς τοῦ διδασκάλου, περὶ οὗ καὶ λέγει· \"ἐμὸν βρῶμά ἐστιν, ἵνα τις ποιήσῃ τὸ θέλημα τοῦ πατρός μου\". ἡ γυνὴ ἡ Σα̣μαρῖτις γοῦν μαθητὴς ἦν, περὶ ἧς καὶ εἶπεν· \"ἐγὼ βρῶσιν ἔχω φαγεῖν ἣν ὑμεῖς οὐκ οἴδατε\". δ̣ὲ πάλιν̣ ἄρτον εἶναι. ὁ δὲ ἄρτος τροφὴ γίνεται. τρόπον δέ τινα τ̣ρ̣ ε̣·ι̣ ἐὰν οὖν ὁ ἄνθρωπος ὁ σῴζων τὸ κατ' εἰκόνα καὶ τὸ καθ' ὁμοίωσιν θεοῦ διδάσκαλος κατὰ Ἰησοῦν γενόμενος ἄγριον ἄνθρωπον διὰ τοῦ παιδεῦσαι φάγῃ ις ὑπὸ τοῦ διδασκάλου καὶ τροφὴ αὐτοῦ γεγενημένος οὐκ ἔσται λέων. διὰ τοῦτο μακάριός ἐστιν καὶ μακαρίζεται οὐχ ὅτι λέων ἐστίν, ἀλλ' ὅτι ἄνθρωπος γέγονεν. εἰ δέ ποτε ἄνθρωπος λογικὸς καὶ λογικῶς κινούμενος̣ ὑπὸ ὠμοθύμου τινὸς ἀγρίου ἀνθρώπου ἢ πονηρᾶς δυνάμεως βρωθείη, γίνεται λέων καὶ τάλας ἐςτὶν ὁ τοιοῦτος· \"οὐαὶ\" γὰρ \"τῷ ἀνθρώπῳ ὃν φάγεται λέ ων\". οὗτοι οὖν λέγουσιν· \"ἔδωκας ἡμᾶς ὡς πρόβατα βρώσεως\". βρω̣θέντες πρόβατα ἔμειναν. καὶ ἐν τοῖς ἔθνεσιν διέσπειρας ἡμᾶς. κατὰ τὸ πρόχειρον τῆς λέξεως φαίνονται τοῦτο λέγοντες ὅτι· ἐπεσπάρημεν τοῖς ἔθνεσιν, ἐσκεδάσθημεν πολλαχοῦ. φαίνονται δὲ ἐν μόνῃ τῇ Βαβυλῶνι καὶ τῇ Ἀσσυρίᾳ τοῦτο παθόντες. ὃ λέγει οὖν, τοιοῦτόν ἐστιν·","english":"And evil is this: that a thing which has become praiseworthy should not remain what it is, but be dissolved into another quality. He who eats bread, if he sends it down into the stomach, it does not remain bread. But those who were swallowed up and became food for enemies did not cease to be sheep. It is often said that the disciple becomes food for the teacher, concerning whom he also says: \"My food is that someone should do the will of my Father.\" The Samaritan woman, then, was a disciple, concerning whom he also said: \"I have food to eat that you do not know.\" But again, to be bread. And the bread becomes nourishment. In a certain way, then, if the man who preserves the image and the likeness of God, having become a teacher according to Jesus, through teaching eats a wild man, and having become his food, he will not be a lion. For this reason he is blessed and is called blessed, not because he is a lion, but because he has become a man. But if ever a rational man, moved rationally, should be eaten by some savage, wild man or evil power, such a one becomes a lion and is wretched; for \"woe to the man whom a lion shall eat.\" These, then, say: \"You have given us as sheep for food.\" Having been eaten, they remained sheep. And among the nations you scattered us. According to the plain sense of the wording, they appear to be saying this: we were scattered among the nations, we were dispersed in many places. But they appear to have suffered this in Babylon and Assyria alone. What he says, then, is of this sort:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":559,"ref":"p559","source":"εὐαγγελικῷ πρ̣ω῀̣τον χρηστέον ῥητῷ ἡ σπορὰ τούτων τῶν σπερμάτων, οἷον σίτου κριθῆς, ἐὰν ἐπισπαρῶσιν τῇ γῃ῀̣, ταύτην̣ δέχονται εἰς τὴν ἑαυτῶν οὐσίαν διὰ τροπῆς καὶ μεταβολῆς· ἐκ τῆς γῆς γὰρ μετέβαλον γενόμενοι πολλοὶ ε᾿̣ξ ἑνὸς κόκκου, ἐκ τῆς γῆς μετέβαλον εἰς τοὺς σίτους. ἀνιμᾶται ν̣ τὴν παρακειμένην γῆν καὶ εἰδοποιεῖ αὐτὴν καὶ μεταποιοῖ εἰς τὴν ἑαυτῆς φύσιν. σπέρματα δὲ λέγει τοὺς ταῦτα λέγοντας ἁγίους ὅτι· \"ἐν σοὶ ἐπαινεσθησόμεθα καὶ ἐν τῷ ὀνόματί σου ἐξομολογησόμεθα ε̣ἰς τὸν αἰῶνα\". ἰδου`̣ οἱ λέγοντες· \"ἐν σοὶ τοὺς ἐχθροὺς ἡμῶν κερατιοῦμεν\" καὶ τὰ ἄλλα, λεγέτωσαν· \"ἐπέσπειρας ἡμᾶς ἐν τοῖς ἔθνεσιν\" σπερμάτων δίκην, ἵνα τὰ ἔθνη τρόπον τινά, ἐὰν ἐπὶ ξένης ἐπισπαρῶμεν αὐτοῖς, μεταβάλωμεν εἰς ἑαυτούς, καὶ εἷς ἡμῶν γένηται στάχυς πολλοὺς φέρων κόκκους, πολλὰς ψυχὰς ὠφεληθείσας. καὶ διαφόρως λέγονται οἱ ὠφελούμενοι ὁτὲ μὲν παῖδες τῶν ὠφελούντων, ὅταν ἐκεῖνοι πατέρες ὀνομάζωνται, ποτὲ δὲ πρόβατα, ὅταν ἐκεῖνοι τὴν ποιμένος ἔχωσιν κατάστασιν καὶ διαγωγήν. οὗτοι οὖν ὡς σπέρματα κατεβλήθησαν, ἀνέλαβον εἰς ἑαυτοὺς ἐκείνους τοὺς ὠφελουμένους ἐκ τοῦ παρατεθεῖσθαι αὐτοῖς. παρατεθέντα τὰ σπέρματα μετέβαλεν̣ τὴν γῆν. τὰ ἔθνη οὖν γῆ εἰσίν̣, σπέρματα δὲ τὰ καταβληθέντα ἐπ' ὠφελίᾳ ἄλλων. κείσθω δὲ καὶ τοῦτο ἁπ̣λουστέρως, ὅτι γεγόνα̣σιν οἱ Ἀσσύριοι ἐν Βαβυλῶνι, οὐ μὴν πολλὰ ἔθνη καὶ πάντα τὰ ἔθνη εἰσίν. κ̣είσθω δὲ καὶ πρὸς τη`̣ν ἱστορίαν. ἀπέδου τὸν λαόν σου ἄνευ τιμῆς. ἄνευ τιμῆς ἀπέδου· εἰς αἰχμα̣λωσίαν γὰρ ἀχθέντες οὐ μετὰ τιμῆς ἐκεῖ ἤχθημεν, ἀλλὰ νόμῳ αἰχμαλωσίας ἀχθέν̣τες·","english":"First we must use the Gospel saying: the sowing of these seeds, such as wheat and barley, when they are sown upon the earth, they receive them into their own substance through turning and change; for from the earth they changed, becoming many from one grain, from the earth they changed into wheat. It draws up the earth lying beside it and gives it form and transforms it into its own nature. And he calls \"seeds\" the saints who say these things: \"In you we shall be praised, and in your name we shall give thanks forever.\" Behold, those who say: \"In you we shall gore our enemies\" and the rest, let them say: \"You have sown us among the nations\" in the manner of seeds, so that the nations, in some way, if we are sown among them in a foreign land, we may change them into ourselves, and one of us may become an ear of grain bearing many grains, many souls benefited. And those who are benefited are called in various ways: sometimes children of those who benefit them, when the latter are called fathers; sometimes sheep, when the latter have the position and manner of life of a shepherd. These, then, were cast down as seeds, and they took up into themselves those who were benefited by being set beside them. The seeds, when set beside, changed the earth. The nations, then, are earth, and the seeds are those cast down for the benefit of others. And let this also be set down more simply: that the Assyrians came to be in Babylon, yet not many nations, and all the nations. And let it be set down also with reference to the history: You sold your people without price. Without price you sold them; for when we were led into captivity, we were not led there with price, but led by the law of captivity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":560,"ref":"p560","source":"οὐδὲν γα`̣ρ̣ τούτου ἀτιμότερον. \"ἄνευ\n\nτιμῆς\" οὖν \"ἀπέδου τὸν λαόν σου\". λαὸν ἀπέδου τοι῀̣ς κ̣ρ̣ατῆσαι ἐθέλουσιν. δυνατὸν δὲ καὶ λαὸν λέγειν ἐκεῖνον, ὑπὲρ οὗ ν ἐν τοῖς ἀλλοτρ̣ίοις. καὶ ε᾿̣πεὶ \"τὸν λαόν σου ἄνευ τιμῆς\", τουτέστιν οὐ τιμὴν λαβών, \"ἀπέδου\", ω̣ αὐτούς· ταῖς γὰρ ἁμαρτίαις ἑαυτῶν ἐπράθησαν. δύναται δὲ καὶ τὸ \"ἄνευ τιμῆς\" κ̣αὶ ευ̣κ̣ρ̣ υ. διὰ τοῦτο ἡμεῖς ὑπεμείναμεν ταῦτα τὸ ἐν αἰχμαλωσίᾳ γενέσθαι διασπαρῆναι ἐν τοῖς ἔθνεσιν, ἵνα συναγάγῃς τὸν ἑαυτόν. ἁμαρτίᾳ πέπρακεν ἑαυτὸν καὶ χρεώστην πεποίηκεν. αὐτίκα γοῦν τὸ δι' οὗ κατέχει ὁ ἐχθρὸς βα̣σιλεὺς τῶν ψυχῶν, λέγεται χειρόγραφον. χειρόγραφον δέ ἐστιν, ὃ συνεστήσατό τις ταῖς ἑαυτοῦ χερσίν. \"ἦρεν\" οὖν \"αὐτὸ ἐκ τοῦ μέσου\", ἵνα μηκέτι κρατῇ ἡμᾶς τῷ χειρογράφῳ, ᾧ ἡμεῖς συνεστησάμεθα καταγράψαντες ἑαυτοὺς αὐτῷ. ἐπερ· καὶ ἑαυτοὺς συνκαταγράφονται; –ἤτοι ἡμᾶς ὄντας λαόν σου ἀπέδω ἄνευ τιμῆς –τότε ἐτιμήθημεν–τῷ τῆς αἰχμαλωσίας τρόπῳ, ἢ περὶ τοῦ λαοῦ λέγουσιν, ὑπὲρ οὗ αὐτοὶ εἰς τὴν αἰχμαλωσίαν γέγοναν· \"τὸν λαόν σου ἄνευ τιμῆς ἀπέδου\". καὶ διὰ τοῦτο ταῦτα ὑπομένομεν, ἐπεὶ βοηθείας αὐτῶν ἕνεκα ἐποίησας ἡμᾶς τὰ αὐτὰ αὐτοῖς ἀναντλῆσαι ἀνιαρά. καὶ οὐκ ἦν πλῆθος ἐν τοῖς ἀλλάγμασιν ἡμῶν. πολλάκις ὑπέρ τινων σῶστρα καὶ λύτρα ἀλλάγματα δίδοται. λέγει γοῦν· \"ἅγιόν ἐστιν πᾶν διανοῖγον μήτραν ἀρσενικόν\". καὶ λέγει ὅτι, ἐὰν πρόβατον ᾖν τὸ πρωτότοκον ἢ βοῦς ἢ αἴξ, τῶν ἀναφερομένων ἐπὶ τὸ θυσιαστήριον αὐτὰ ἱερουργεῖν δεῖ. ἐὰν δὲ ὄνος ᾖν τὸ πρωτότοκον ἢ ἄλλο τι τῶν ουσιν οἱ ἱερεῖς, μηδὲ προσάγεται τῷ θυσιαστηρίῳ·","english":"For nothing is more dishonorable than this. \"Without price,\" then, \"you sold your people.\" You sold a people to those who wished to rule them. But it is possible also to call that one a people for whom... among strangers. And since \"your people without price,\" that is, not receiving a price, \"you sold,\"... them; for by their own sins they were sold. But \"without price\" can also mean... For this reason we endured these things—to be taken into captivity, to be scattered among the nations, so that you might gather your own. By sin a man has sold himself and made himself a debtor. Indeed, at once that by which the enemy king of souls holds us is called a handwriting. And a handwriting is what someone has drawn up with his own hands. \"He took it,\" then, \"out of the midst,\" so that he might no longer hold us by the handwriting which we ourselves had drawn up, having written ourselves over to it. ...and they write themselves down together? —either you sold us, who are your people, without price—then we were honored—by the manner of captivity, or they speak concerning the people for whose sake they themselves came into captivity: \"you sold your people without price.\" And for this reason we endure these things, since for their sake you made us draw up the same grievous things as they. And there was no multitude in our exchanges. Often for certain people, gifts for safety and ransoms are given as exchanges. Indeed he says: \"Every male that opens the womb is holy.\" And he says that, if the firstborn is a sheep or an ox or a goat, of those brought up to the altar, one must sacrifice them. But if the firstborn is a donkey or any other of those... the priests, nor is it brought to the altar.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":561,"ref":"p561","source":"\"ἀλλάξεις πρόβατον ἀντ' αὐτοῦ\". διὰ π̣ροβάτου ἀλλάττεται ἡ ἀξία αὐτοῦ καὶ χωρεῖ εἰς τὸ ἱερόν. λέγει οὖν ὅτι· ἐπεὶ πολλοί εἰσιν ο ε̣, \"οὐκ ἦν πλῆθος τοῖς ἀλλάγμασιν αὐτῶν\". οὐκ ἐνῆν τοσαῦτα ἀλλάγματα ὥστε α οὕτως ὅτι· ἐπεὶ θεός ἐστιν ὁ διδοὺς τὰ ἀλλάγματα ὑπὲρ αὐτῶν, οὐκ ἀλλαττομένων τὰ ἀλλάγματα δίδοται. δι' ὀλίγων δὲ ἱκανός ἐστιν πολυάνθρωπα πλήθη ἔθρεψεν. καὶ ἵνα ἀπὸ τῆς ἱστορίας εἴπω πολυάνθρωποι ἦσαν, καὶ εἰ ἦσαν εὑρεθέντες ἐκεῖ δέκα δίκαιοι–ἕως γὰρ αὐτῶν κα οὐκ ὄντος πλήθους τῶν ἀλλαγμάτων ἠλλάττοντο. οὐ λέξοι τις οὖν εἰς Βαβυλῶνα, ὀλίγοι δὲ τὸν ἀριθμὸν ὡς οἱ συναιχμαλωτισθέντες ἑαυτῶν καὶ ὁ λαὸς καὶ ἐκεῖνοι διὰ ἁμαρτίας, ἀλλ' ὁ μὲν λαὸς διὰ τὰς ἰδίας, οἱ δὲ διὰ τὰς ἄλλων. \"καὶ οὐκ ἦν πλῆθος ἐν τοῖς ἀλλάγμασιν αὐτῶν\". ὀλίγοι δὲ αὐτάρκεις γέγοναν πρὸς σ̣ ἐγένετο ἄν, εἰ ἦσαν ἐπιστρέψαντες καὶ γνόντες οἷ κακῶν εἰσιν. \"αἱ ἁμαρτίαι αὐτῶν μεγάλαι σφόδρα· καταβὰς ὄψομαι εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην πρός με συντελοῦνται, εἰ δὲ μή, ἵνα γνῶ\". ὅσον ἧκεν ἐπὶ τῇ βοῇ τῆς κακίας αὐτῶν καὶ τῇ ἐπιτάσει εἰ δὲ μὴ εὕροιμι αὐτοὺς τοιούτους, ἀλλὰ μετανοήσαντας ὡς τοὺς Νινευίτας, γνώσομαι αὐτούς. ὅτι δὲ οἱ ὑπὸ θεοῦ γιγνωσκόμενοι οὔκ εἰσιν φαῦλοι· \"ἔγνω κύριος τοὺς ὄντας αὐτοῦ\". \"ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύετε τοῖς φύσει μὴ οὖσιν θεοῖς· νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ\". ὅτε ἦσαν γνόντες, μᾶλλον ἐγιγνώσκοντο ὑπὸ τοῦ εὐεργέτου. ἔθου ἡμᾶς ὄνειδος τοῖς γείτοσιν ἡμῶν.","english":"You shall exchange a sheep in its stead.\" Through a sheep its value is exchanged and goes into the temple. He says, then, that: since many are... \"there was not a multitude to their exchanges.\" There were not so many exchanges that... thus that: since it is God who gives the exchanges on their behalf, the exchanges are given while they are not being exchanged. But through a few he is able to nourish populous multitudes. And, to speak from the history, they were populous, and if ten righteous men had been found there—for up to them... and there being no multitude of exchanges, they were being exchanged. One would not say, then, to Babylon, but few in number, as those who were carried captive with themselves, both the people and those others through sin—but the people through their own sins, and those others through the sins of others. \"And there was no multitude in their exchanges.\" But few became sufficient for... it would have happened, if they had turned back and known of what evils they were. \"Their sins are very great; I will go down and see whether they are being accomplished according to their cry that comes to me, and if not, that I may know.\" As far as it depended on the cry of their wickedness and its intensity—but if I should not find them such, but repentant like the Ninevites, I will know them. But that those who are known by God are not worthless: \"The Lord knows those who are his.\" \"But then indeed, not knowing God, you served those who by nature are not gods; but now, having known God, or rather having been known by God.\" When they had known, rather they were being known by the benefactor. You made us a reproach to our neighbors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":562,"ref":"p562","source":"πρὸς τὴν ἱστορίαν γείτονές εἰσιν οἱ ἀστυγείτον̣ες, οἱ πλησίον ἐπεὶ οὖν εἰς αἰχμαλωσίαν ἀπήχθημεν, \"ὄνειδος ἡμᾶς ἔθου τοῖς γείτοσιν ἡμῶν\". ἡμῖν. αὐτοὶ μὲν οὐ πεπόνθασιν οὐδὲ κεκράτηνται μετὰ τῶν ἀνελθόντων πολεμίων, ἀλλὰ ἡμεῖς. ὡς δὲ πρὸς διάνοιαν τοῦτο· ὡς ὁ σταυρὸς τοῦ σωτῆρος ὄνειδος γέγονεν σωτηρίας ἕνεκα–εἴρηται γάρ̣· \"τὸν ὀνειδισμὸν τοῦ Χριστοῦ πλείονα πλοῦτον ἡγησάμενος τῶν Αἰγύπτου θησαυρῶν\"–, οὕτω καὶ οὗτοι τρόπον τινὰ ὀνείδεσιν περιπεπτώκασιν κρατηθέντες καὶ εἰς αἰχμαλωσίαν ἀχθέντες. \"ἀγγέλους\", φησίν, \"τοὺς μὴ\n\nτηρήσαντας τὴν ἑαυτῶν ἀρχήν, ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον δεσμοῖς ἀι¨̣δίοις\" ὑπέβαλεν. οὔκ ἐστιν ἐπαινετὸς ὀνειδισμὸς οὗτος τῶν ἀγγέλων, ὅτι τὸν οὐρανὸν οἰκεῖν λαχόντες κ̣αὶ δυνάμενοι παραστάται διαμεῖναι τοῦ θεοῦ ἀεὶ ὑμνοῦντες, γεγόνασιν ἐν κακίᾳ ὥστε ἐκπεσεῖν τοῦ οὐραν̣οῦ. οὗτος ὀνειδισμὸς φαῦλός ἐστιν. ἰδοὺ γοῦν ὁ τοῦ Χριστοῦ οὐ μόνον ἐπαινετός, ἀλλὰ καὶ θησαυρῶν πλείων ἐστίν. καὶ εἰ μη`̣ ἦν διαφορὰ τούτων, οὐκ ἂν ἔλεγεν ὁ παροιμιαστής· \"μὴ κτήσῃ κακῶν ἀνδρῶν ὀνείδ̣η\". ὁ´̣τε οὖν ο̣ι῾̣ ἀπόστολοι χαίρουσιν καὶ ἀγαλλιῶνται ὀνειδιζόμενοι ὑπὲρ Χριστοῦ τ̣ι ποιήσαντες, οὔκ εἰσιν ἀγαθοὶ οὗτοι οἱ ὀνειδισμοὶ τοιούτων. ὄνειδος αὐτὸς γενόμενός τισιν ἔθηκ̣εν̣ τὸ ὀνειδίζεσθαι ἐπὶ τῷ ἐπὶ ψευδοκατηγορίαις, οὐκ ἐπ' ἀληθῶς ἐχούσαις ὀνειδίζεσθαι. οὕτω γοῦν καὶ τό· \"ἡμεῖς ἄτιμοι· δοκῶ γάρ, ὁ θεὸς ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν ὡς ἐπιθανατίους\". τοῦτό ἐστιν τὸ ὄνειδος αὐτοὺς τεθεῖσθαι. οὐκ ἀληθὴς ὀνειδισμός ἐστιν, οὐ κακῶν ἀνδρῶν ἐστιν, ἀλλὰ ἀγαθῶν ἀνδρῶν.","english":"In relation to the historical sense, neighbors are those who dwell nearby, those close at hand. Since, then, we were led away into captivity, \"you made us a reproach to our neighbors\"—to us. They themselves have not suffered nor been conquered along with the enemies who came up, but we have. And as for the deeper meaning: just as the cross of the Savior has become a reproach for the sake of salvation—for it is said, \"accounting the reproach of Christ greater wealth than the treasures of Egypt\"—so also these have in a certain way fallen into reproaches, having been conquered and led into captivity. \"Angels,\" he says, \"who did not keep their own domain, but abandoned their proper dwelling place, he subjected to eternal chains.\" This reproach of the angels is not praiseworthy, because although they were allotted to dwell in heaven and were able always to remain attendants of God, hymning him, they came to be in evil so as to fall from heaven. This reproach is base. See, at any rate, the reproach of Christ is not only praiseworthy but also greater than treasures. And if there were no difference between these, the proverb-writer would not have said, \"Do not acquire the reproaches of evil men.\" When, then, the apostles rejoice and exult when reproached for Christ, having done something, these reproaches of such men are not good. He himself, having become a reproach to some, made being reproached to be on account of false accusations, not being reproached on account of things that are truly so. Thus, then, also this: \"We are dishonored; for I think God has displayed us apostles last, as men condemned to death.\" This is their being made a reproach. It is not a true reproach; it is not of evil men but of good men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":563,"ref":"p563","source":"ἐπερ· πρὸς τὸ ῥητόν; –τοῦτο ὅτι οὐ σπουδ̣αῖα, οὐ θεοσεβῆ, καὶ οἱ ἐπελθόντες πολέμιοι ἡμῶν υς δὲ οὐ μετήνεγκαν ἀπὸ τῆς χώρας αὐτῶν. μυκτηρισμὸν καὶ καταγέλωτα τοῖς κύκλῳ ἡμῶν. οἱ ἅγιοί εἰσιν οἱ λέγοντες ἐλη̣λυθότες οὐχ ἑαυτῶν ἕνεκα, ἀλλὰ ἄλλων χάριν. καὶ λέγουσιν ν γενάμενοι κρατήσαντες ἡμᾶς καὶ ἑλκύσαντες εἰς τὴν γῆν αὐτῶν κύκλῳ ἡμῶν ὄντες ὀνειδίζουσιν ἡμᾶς καὶ χλευάζουσιν καὶ μυκτηρίζουσιν· ἀλλὰ ὁ ὀνειδιςμὸς καὶ ὁ μυκτηρισμὸς καὶ ὁ καταγέλ̣ως οὐχ ἡμῶν ἅπτεται, ἀλλ' ἐκείνων. ὡς ἐὰν καταγελῶν τις κεν, ἵνα ἀλλήλους ἐπι πλεκόμενοι παῖδας ἔχωσιν, καὶ ε χητα καὶ ἀπολαύῃ. τοὺς στερομένους οὖν τούτων χλευ η῾̣γοῦνται. ἔθου ἡμᾶς εἰς παραβολὴν ἐν τοῖς ἔθνεσιν. κρυμμένον λόγῳ ὅμοιον ὁμοίῳ παραβάλληται. ὅμοιον σαφ̣ὲς γένηται, ἀπὸ τοῦ εὐαγγελίου ἴδωμεν· παραβάλλει τὴν βασιλείαν τῶν οὐρανῶν τῷ κόκκῳ τοῦ σινάπεως οὐ τοῦτο λέγων ὅτι· \"ὁμοία ἐστὶν τῷ κόκκῳ τοῦ σινάπεως\" καὶ αὐτὴ κόκκος οὖσα· οὐκέτι γὰρ ὁμοιότης ἦν, ἀλλὰ ταὐτότης. ὑπερ λέγει. ἔχει τοίνυν ὁ κόκκος τοῦ σινάπεως τὸ τῶν σπερμάτων μικρομεγεθέστερον δύναμιν δυναμένην μεταβαλεῖν καὶ τοιόνδε γενέσθαι φυτόν. καὶ ἡ βασιλεία τοίνυν τῶν οὐρανῶν δηλοῦσα τὴν διδασκαλίαν τῶν γραφῶν ὅσον ἐπὶ τῇ λέξει, ταπεινή τίς ἐστιν καὶ μικρά. εἰ μ αὐτὴν διὰ σινάπεως, καὶ ὅτι μεῖζον φυτὸν γίνεται ὁ εὐαγγελικὸς λόγος τοῦ Ἑλληνικοῦ. διὰ τοῦτο οὖν αὕτη ἡ παραβολὴ ἐλέχθη. \"εἰς παραβολὴν\" οὖν \"ἡμᾶς ἔθνου ἐν τοῖς ἔθνεσιν\". ἐάν τινα τῶν αἰχμαλωτισθέντων παραβαλεῖν βούλωνται, ἡμῖν χρῶνται ὅτι·","english":"Again, in relation to the literal sense: this means that they were not earnest, not God-fearing, and our enemies who came upon us—they did not carry us away from their own country—[made us] a mockery and a laughingstock to those around us. The saints are those who say these things, having come not for their own sake but for the sake of others. And they say that those who became our masters and dragged us into their land, being around us, reproach us and scoff at us and mock us; but the reproach and the mockery and the laughingstock do not touch us but them. As when someone laughs at something empty, so that, entangled with one another, they may have children, and [he] may... and enjoy. Those, then, who are deprived of these things they scoff at. \"You made us a byword among the nations.\" A hidden word is compared like to like. So that the likeness may become clear, let us see from the Gospel: he compares the kingdom of heaven to the mustard seed, not saying this—\"it is like the mustard seed\"—while it is itself a seed; for then it would no longer be a likeness but an identity. He says [it is] beyond. The mustard seed, then, has, beyond the smallness of seeds, a power able to change and become a plant of such a kind. And the kingdom of heaven, then, signifying the teaching of the Scriptures, as far as the wording goes, is something lowly and small. If [he compared] it to a mustard seed, [it is] also because the Gospel word becomes a greater plant than the Greek. For this reason, then, this parable was spoken. \"As a byword,\" then, \"you made us among the nations.\" If they wish to compare any of those taken captive, they use us, saying that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":564,"ref":"p564","source":"ἰδοὺ οἵδε εὖ διαγαγόντες πρότερον ο῾̣ θεός, ὅτε ἡ δεξιὰ τοῦ θεοῦ καὶ ὁ φωτισμὸς τοῦ προσώπου αὐτοῦ ἐρύετο αὐτούς, μετέπ̣εσον εἰς κακίστην διαγωγήν\"3. ἐάν τινα οὖν θέλουσιν δεῖξαι μεταπεσόντα, ἡμᾶς παραφέρο̣υσιν. καὶ \"ἔθου ἡμᾶς εἰς παραβολὴν\" οὐκ ἐν τοῖς, οὐκ ἐν τῷ Ἰσραήλ, οὐκ ἐν πληθύι τῇ Ἑβραϊκῇ, ἀλλὰ \"ἐν τοῖς ἔθνεσιν\". ἐκεῖνοι οἱ τῷ ὄντι ἔθνη ὄντες οὐκ ἴσασιν διαφορὰν ἀγαθοῦ καὶ κακοῦ, ἀλλὰ πάντ̣α τὰ ἡδέα καὶ πάντα τὰ προςηνῆ ἀγαθὰ νομίζουσιν, τὰ δὲ ἐναντία τούτων κακά. δύναται δὲ καὶ τὸ ὀ´̣νομα τῆς παραβολῆς τοῦτο ὅτι· ἔχει τινὰ ὑπεροχὴν τὸ τῶν ἁγίων τάγμα παρὰ τὰ ἄλλα τῶν ἀνθρώπων τάγματα. διὰ τοῦτο εἰς παραβολὴν αὐτῶν γέγονεν. ἴδε· αἰχμαλωτίζονται πολλάκις ἄνθρωποι διαφόρως ὑπὸ τῶν πολεμίων. ὁ μὲν ἀφαίρεσιν πάσχει ὧν κέκτηται, ὁ δὲ ἔχει αὐτὰ παραμένοντα ται ἐν τῷ χειμῶνι καὶ τῇ ζάλῃ τοῦ βίου τούτου, ἔχουσιν τὰ ἑαυτῶν α̣ φθαρτοῖς καταρρεῖ. κίνησιν κεφαλῆς ἐν τοῖς λαοῖς. θεωροῦσιν ἐξ εὐπραγίας εἰς κακοπραγίαν μεταβάλλοντα, κινεῖν τες ἢ λυπούμενοι δῆθεν.","english":"Behold, these who formerly lived well—when the right hand of God and the illumination of his face protected them—fell into the worst manner of life. If, then, they wish to show that certain people have fallen, they bring us forward as an example. And \"you made us a byword\" — not among these, not among Israel, not among the Hebrew multitude, but \"among the nations.\" Those who are truly nations do not know the difference between good and evil, but consider all pleasant and all agreeable things good, and the opposites of these evil. But the name of \"byword\" can also mean this: that the rank of the saints has a certain preeminence over the other ranks of men. For this reason it has become a byword for them. See: people are often taken captive in various ways by enemies. One suffers the loss of what he possesses, while another has his possessions remaining in the winter and storm of this life; they have their own possessions, which flow away among corruptible things. A shaking of the head among the peoples. They observe those changing from prosperity to adversity, shaking their heads, or so it seems, in grief.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":565,"ref":"p565","source":"κίνησις δὲ ἐν τοῖς λαοῖς γεγόναμεν κεφαλῆς. λαοὶ\"3 δὲ δύνανται πάντες οἱ χυδαιότεροι ἄνθρωποι λέγεσθαι οὐδὲν ἔχοντες ἀνηγμένον, οὐ σο φοὶ ὄντες. οὗτοι οὖν ἡμῶν ἕνεκα κίνησιν κεφαλῆς ἔθεντο. ἡμεῖς γοῦν γενόμενοι πρὸς τοὺς λαούς, τοὺς χυδαιοτέρους ἀνθρώπους, τὸν νοῦν αὐτῶν ἐκινήσαμεν καὶ τὴν αὐτῶν κεφαλήν. κινεῖται δὲ ὁ νοῦς, ὅταν ὅταν θεωρῇ τὰ ἐπιβάλλοντα αὐτῷ θεωρεῖσθαι. ὅλην τὴν ἡμέραν ἡ ἐντροπή μου κατεναντίον μού ἐστιν. τὸ ὅλην τὴν ἡμέραν\"3 διὰ βίου\"3 λέγει. καλε̣ῖται δὲ ἡ ζωὴ τοῦ ἀνθρώπου ἡ ἀπὸ τῆς γενέσεως ἕως τοῦ θανάτου ὁτὲ μὲν ἡμέρα μία, ὁτὲ δὲ αἰών. οὕτω γοῦν εἴρηται τό· \"οὐ μὴ φάγω κρέας εἰς τὸν αἰῶνα\", καί· \"ἔσται σοι δοῦλος εἰς τὸν αἰῶνα\". ἐντροπὴν κατεναντίον μου εἶχον ὅλην τὴν ἡμέραν ταύτην ἣν ὑπέμεινα ἄλλων ἕνεκα 320 16 καὶ ἡ αἰσχύνη τοῦ προσώπου μου ἐκάλυψέν με. τοῦ ἔσω ἀνθρώπου ἡ αἰσχύνη ἐκάλυψέν με. οὐκ ἔφθειρεν γάρ μ̣ου τὸ πρόσωπον, ἀλλ' ἐκάλυψεν αὐτό. δυνατὸν δὲ τὸ ἓν κάλυμμα ἀποβαλόντα φέρειν τὸ πρόσωπον αὐτου῀̣ γυμνόν, πεφωτισμένον, οἷόν ἐστιν κατὰ φύσιν. καί, ἵν' οὕτω φράσω, ἡ ἄγνοια ὅτε τοῖς ἄλλοις ἀνθρώποις ἐπιγίνεται, φθείρει αὐτῶν τὸ πρόσωπον· ἄλλοι γὰρ ἐξ ἄλλων γίνονται, ἐξ ἀνθρώπων ὄφεις καὶ λύκοι καὶ ἀλώπεκες. ὁ δὲ ἅγιος κἂν μὴ τὸ αὐτοῦ φέρῃ πρόσωπον γυμνόν, κεκαλυμμένον αὐτὸ ἔχει. καλύπτεται δὲ τῇ περιθέσει τοῦ σώματος, τῇ δοκούσῃ ἀγνοίᾳ γινομένῃ ἐκ τῆς ἐνσαρκώσεως. ὅταν δὲ μεταβολὴ γένητ̣αι εἰς ποιότητα, οὐ λέγω ὅτι ὁ ἀλώπηξ, οἷον Ἡρῴδης, κάλυμμα εἶχεν, ἀλλὰ φύσει ἡ ἕξις αὐτοῦ καὶ διάθεσι̣ς τοιαύτη ἦν.","english":"We became a shaking of the head among the peoples. And \"peoples\" can mean all the more common sort of humans, who have nothing elevated, not being wise. These, then, on our account set up a shaking of the head. We, at any rate, having come among the peoples—the more common humans—shook their mind and their head. And the mind is shaken when it contemplates the things that fall to it to contemplate. All the day my shame is before me. He says \"all the day\" meaning \"throughout life.\" And the life of a human, from birth to death, is called sometimes one day, sometimes an age. Thus, then, it has been said: \"I will certainly not eat meat forever,\" and: \"He shall be your slave forever.\" I had shame before me all this day, which I endured for the sake of others, and the shame of my face covered me. The shame of the inner human covered me. For it did not corrupt my face, but covered it. And it is possible, having cast off the one veil, to bear one's face bare, illuminated, such as it is by nature. And, to speak thus, ignorance, when it comes upon other humans, corrupts their face; for others become from others—from humans, snakes and wolves and foxes. But the saint, even if he does not bear his face bare, has it covered. And it is covered by the putting-on of the body, by the seeming ignorance that comes from the incarnation. But when a change comes about into quality—I do not say that the fox, for example Herod, had a veil, but by nature his condition and disposition were such.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":566,"ref":"p566","source":"ὅταν δέ τις γένηται τοῖς ἀνοήτοις ἀνόητος, κεκαλυμμένον ἔχει τ̣ὸ πρόσωπον αὐτοῦ ἐπιβαλὼν̣ ε᾿̣π̣' αὐτῷ ἀνοησίαν, ὅταν τοῖς ἀνόμοις ἄνομος γένηται, κεκαλυμμένον ἔχει τὸ πρόσωπον αὐτοῦ. ἀπὸ φωνῆς ὀνειδίζοντος καὶ παραλαλοῦντος. τοῦτο λέγει ὅτι· οἱ ὀνειδίζοντές με καὶ παραλαλοῦντές εἰσιν. οἱ πα̣ραλαλοῦντες δὲ παραπαίουσιν. τοῦτο οὖν λέγει ὅτι· οἱ ἀντικείμενοι ἡμῖν ω̣ς, ὡς πέφυκεν ἔχειν τὸ λογικόν, ἀλλὰ μᾶλλον παραπαίουσιν. παραλαλεῖν δὲ τὸν πε̣ριττὰ φθεγγόμενον. ἀπὸ προσώπου ἐχθροῦ καὶ ἐκδιώκοντος. ὅτε τ̣α πάντα ὑπέμεινα. φανέντος τοῦ ἐχθροῦ καὶ καταδιώκοντος συν αἰσχύνης τοῦ προσώπου καλυφθῆναι. οὐκ ἀπὸ κακίας ἔχω ταῦτα, οὐκ εὐθέως γοῦν ἐπήγαγεν· \"ταῦτα πάντα ἐπῆλθεν ἐφ' ἡμᾶς, καὶ οὐκ ἐπελαθόμεθά σου\". υ̣, μὴ ἐξερχομένου σου ἐν ταῖς δυνάμεσιν ἡμῶν ἦλθεν ἐφ' ἡμᾶς τὸ ἀποστραφῆναι εἰς τὰ ὀπίσω παρὰ τοὺς ἐχθροὺς ἡμῶν, ἦλθεν ἐφ' ἡμᾶς τὸ ὄνειδος τεθεῖσθαι τοῖς γείτοσιν ἡμῶν ἡμῶν καὶ τοῖς κύκλῳ ἡμῶν μυκτηρισμὸν καὶ τὸ ἐντροπὴν ἔχειν τοῦ προσώπου, τὸ αἰσχύνῃ καλυφθῆναι τοῦ προσώπου. ν̣ ὅτι ἁγίων ἐστὶν ἡ φωνή. πολλοὶ πολλάκις καὶ ἐκ τῶν ἡδέων ἐπιλανθάνονται τοῦ θεοῦ, οὐ μόνον ἐκ τῶν ἀηδῶν̣. λέγει γοῦν· \"πρόσεχε σεαυτῷ μὴ φαγὼν καὶ ἐμπλησθεὶς καὶ οἰκίας καλὰς οἰκοδομήσας ν̣ος ἐπιλάθῃ κυρίου τοῦ θεοῦ σου\". ἐνίοτε γενόμενοι ἐν συμφοραῖς αις, λέγονται ἐπιλανθάνεσθαι τοῦ θεοῦ. ταῦτα πάντα ἦλθεν ἐφ' ἡμᾶς, καὶ οὐκ ἐπελαθόμεθά σου καὶ οὐκ ἠδικήσαμεν ἐν διαθήκῃ σου. κως καὶ τοπικῶς αἰχμαλωτίσθη ὁ Ἰσραὴλ ἐκ τῆς Ἰουδαίας να καὶ φύσει τοπικὴ μετάθεσις γέγονεν·","english":"Whenever someone becomes foolish to the foolish, he has his face covered, having cast foolishness upon it; whenever he becomes lawless to the lawless, he has his face covered. From the voice of one who reproaches and babbles. This means: those who reproach me and babble are such. And those who babble are deranged. This, then, means: those who oppose us—not as the rational nature is meant to be, but rather they are deranged. And to babble is to utter superfluous things. From the face of the enemy and of the pursuer. When I endured all things. When the enemy appeared and pursued, it was with shame that the face was covered. I do not have these things from wickedness; at any rate, he did not immediately add: \"All these things came upon us, and we did not forget you.\" If you did not go forth in our powers, there came upon us turning back before our enemies; there came upon us being made a reproach to our neighbors and a mockery to those around us, and having the shame of the face, being covered with shame of face. For the voice is that of holy ones. Many often forget God even because of pleasant things, not only because of unpleasant ones. At any rate, he says: \"Take heed to yourself, lest having eaten and been filled and built fine houses, you forget the Lord your God.\" Sometimes, having come into misfortunes, they are said to forget God. All these things came upon us, and we did not forget you, and we did not act unjustly in your covenant. And in a local sense Israel was taken captive from Judea, and there has been a local transfer by nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":567,"ref":"p567","source":"ἡγήσατο γὰρ ενοντες οὐκ ἐφύλαξαν ἐκεῖ καὶ πρὸς τοὺς ἐκεῖ νόμους ς διανοεῖσθαι βαβυλωνίζειν κατὰ τὴν ψυχήν. ἐκώλυσεν πολλάκις ὁ θεὸς τὸ οὕτως αὐτοὺς διάγειν ἐπιμένοντας. ἵνα πείρᾳ γνῶσιν κακὸν ὂν ὃ ἠγάπησαν, μετοίκισεν αὐτοὺς εἰς τὴν Βαβυλῶνα. σὺν τούτοις ἐποίησεν τρόπον τινὰ αἰχμαλωτισθῆναι καὶ ἁγίους ὡς τὸν Ἰεζεκιήλ, Ζαχαρίαν, Ἅγγεον, Δανιὴλ καὶ τοὺς ἐν τῇ καμίνῳ βληθέντας, ἵνα μηδὲ\n\nἐκεῖ ὄντες τέλεον ἦσαν ἐνκαταλελειμμένοι, ἵνα ἔχωσιν ὡς ἐν πολέμῳ τυγχάνοντες. ἔστιν καὶ ἄνω Ἰερουσαλήμ. οἱ κατὰ τοὺς θείους νόμους ζῶντες τοῦ θεοῦ οἰκοῦσιν αὐτήν. ἐὰν ἀποστάται τῶν θείω̣ν νόμων γένωνται, μετοικίζονται εἰς τὸν περὶ γῆν τόπον, καὶ αὕτη ἐστὶν ἡ κατὰ ἀλληγορίαν αἰχμ̣αλωσία. συνεκπέμπονται δὲ αὐτοῖς πάλιν ὧδε βοηθείας ἕνεκα· \"ἐγένετο ἄνθρωπος, ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάννης. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός\"· μὴ γὰρ ἄλλου χάριν ἦλθεν ἢ μαρτυρῆσαι τῷ φωτί. πάλιν ὁ Ἰηρεμίας ἀκούει· \"πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ ἐπίσταμαί σε καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας ἡγίακά σε, προφήτην εἰς ἔθνη τέθεικά σε\". πρὶν ἐξελθεῖν ἐκ μήτρας ἡγιάσθη καὶ προφήτης εἰς ἔθνη̣ τέθειται. πάλιν· \"καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου\". καταβολὴν δὲ κόσμου τὴν γε´̣νεσιν αὐτοῦ λέγει. καὶ ἐξελέγησαν πρὸ καταβολῆς κόσμου Παῦλος καὶ οἱ ἀνφ' αὐτόν, καὶ η῾̣ ἐκλογὴ νῦν αὐτοῖς ἀπὸ τότε γέγονεν, ἵνα συναποσταλῶσιν τοῖς κατεσχημένοις καὶ δυνηθῶσιν̣ αὐτοῖς βοηθεῖν. ἐπερ· κατὰ τὴν πρόγνωσιν ἔλεγεν ὁ Παῦλος; –ἡ πρόγνωσις θεωρητική ἐστιν τῶν ἐσομένων.","english":"For he considered that those who had sinned did not keep watch there, and that to think according to the laws there is to act the Babylonian in the soul. God often prevented them from living in this way by persisting. So that by experience they might know that what they loved was evil, he relocated them to Babylon. Along with these, he caused in a certain way even saints to be taken captive, such as Ezekiel, Zechariah, Haggai, Daniel, and those cast into the furnace, so that not even\n\nbeing there were they completely abandoned, so that they might have help as those in a war. There is also a Jerusalem above. Those who live according to the divine laws of God inhabit it. If they become apostates from the divine laws, they are relocated to the region around the earth, and this is the captivity in the allegorical sense. But again, for the sake of help, they are sent out with them here: \"There was a man sent from God, whose name was John. This man came for testimony, to bear witness concerning the light\"; for he came for no other reason than to bear witness to the light. Again Jeremiah hears: \"Before I formed you in the womb I knew you, and before you came forth from the womb I sanctified you; I have appointed you a prophet to the nations.\" Before he came forth from the womb he was sanctified and appointed a prophet to the nations. Again: \"Just as he chose us in him before the foundation of the world.\" He calls the foundation of the world his generation. And Paul and those with him were chosen before the foundation of the world, and their election now has come from then, so that they might be sent out together with those who are held captive and might be able to help them. Was Paul speaking according to foreknowledge? —Foreknowledge is the contemplative vision of things to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":568,"ref":"p568","source":"κατὰ γένος δὲ ἡ πρόγνωσις καὶ γνῶσις ταὐτόν ἐστιν. χρόνῳ διαφέρει. οἷον, φέρε, προγιγνώςκω, ὅτι αὔριον βροντὴ ἔσται. ὅταν ἡ βρον τὴ γένηται ἐνσ̣τάσης τῆς ἡμέρας, γνῶσίς ἐστιν̣, οὐκέτι πρόγνωσις. ἡ γνῶσις δὲ τῆς βροντῆς οὐ ποιεῖ τοιάνδε αὐτὴν εἶναι, ἀλλ' οἵα ἐστίν, αὕτη γίνεται̣ ἡ γνῶσις. τὸ γνωστὸν οὖν ποιεῖ τὴν γνῶσιν, ἣ οὐκ ἐξ ἡμῶν λαμβάνει τὸ γιγνώσκειν. χρῶμαι εἰκόνος ἕνεκα τῷ τῆς προγνώσεως τρόπῳ· τὸ μὲν παιδίο̣ν γεν̣νᾶται, ἵνα ἐπαιτῇ, καὶ τὸ ἄλλο, ἵνα ζῇ ἐν οἴκῳ. ποῖον δίκαιον τῆς προγνώσεως τόδε̣, ε᾿̣ὰν λαμβάνωμεν κατὰ πρόγνωσ̣ιν ταῦτα γίνεσθαι; ἡ πρόγνωσις καὶ δικαιοῖ καὶ κατακρίνει. προγνῶναι δὲ καὶ γνῶναι ἔστιν καὶ κατακρῖναι καὶ δικαιῶσαι ἐκ τῶν πραττομένων καὶ διανοουμένω̣ν. προεγνώσθη Παῦλος ἐν τῇ ζωῇ ταύτῃ καὶ προδότης καὶ Χριστοῦ διώκτης καὶ ἀπόστολος. οὐκ ἀμφότερα προεγιγνω´̣σκετο; ἡ πρόγνωσις οὖν ἐποίησεν αὐτὸν καὶ τὰ δύο ἔχειν. πάλιν οὐ γέγονεν πρῶτον ἀπόστολος καὶ ὕστερον προδότης· οὐ προεγνώσθη τῷ θεῷ. ἡ πρόγνωσις τοῦ θεοῦ ἐποίησεν αὐτ̣ὸν ὁτὲ μὲν ἀπόστολον ὁτὲ δὲ προδότην. καὶ μὴν ζητεῖται· ἐκ τοῦ ἐφ' ἡμῖν ἐξελέξατο τοὺς ἀποστόλους; \"οὐχὶ τοὺς δώδεκα ὑμᾶς ἐξελεξάμην\"; καί· \"οὓς προέγνω, καὶ προώρισεν συνμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ\". οὐ περὶ ὑπάρξεως λέγει, ἀλλὰ περὶ τοῦ συνμόρφους εἶναι. οὐ τὴν ὕπαρξιν ἡ πρόγνωσις ἄγει. πεποίηκεν ὁ θεός, ποιήσας ἐπίσταται· μὴ γὰρ τὸ πρᾶγμα ποιεῖ γνῶσιν θεοῦ· ἡ γνῶσις γὰρ τοῦ θεοῦ ἀΐδιός ἐστιν. σχέσει λαμβάνεται πρὸς τὰ μέλλοντα καὶ λέγεται πρόγνωσις· λέγει γὰρ πάλιν ἡ Σωσάννα ἐκείνη·","english":"By kind, foreknowledge and knowledge are the same thing; they differ in time. For example, suppose I foreknow that there will be thunder tomorrow. When the thunder occurs, with the day having arrived, it is knowledge, no longer foreknowledge. But the knowledge of the thunder does not make it be of such a kind; rather, such as it is, this becomes the knowledge. So the knowable object produces the knowledge, which does not receive its knowing from us. I use the manner of foreknowledge by way of an image: the child is born in order to beg, and the other in order to live in a house. What sort of justice of foreknowledge is this, if we take it that these things happen according to foreknowledge? Foreknowledge both justifies and condemns. To foreknow and to know is also to condemn and to justify from things done and thought. Paul was foreknown in this life both as a traitor and a persecutor of Christ and as an apostle. Were not both foreknown? So foreknowledge made him have both. Again, he did not first become an apostle and later a traitor; he was not foreknown by God thus. The foreknowledge of God made him at one time an apostle and at another a traitor. And indeed it is asked: Did he choose the apostles from what is up to us? \"Did I not choose you, the twelve?\" And: \"Whom he foreknew, he also predestined to be conformed to the image of his Son.\" He does not speak about existence, but about being conformed. Foreknowledge does not bring existence. God made; having made, he knows. For the thing does not produce God's knowledge, for the knowledge of God is eternal. By relation it is taken toward future things and is called foreknowledge; for again that Susanna says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":569,"ref":"p569","source":"\"ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν\". οὐχ ἡ πρόγνωσις δὲ ποιεῖ αὐ τὰ τοιάδε ἢ τοιάδε, ἀλλ' ἡ προαίρεσις, τὰ προαιρετικά. λέγω· προγιγνώσκω, ὅτι ὅσδε ἀρρενοτοκήσει καὶ υἱοὺς ἕξει· οὔκ ἐστιν προαιρετικὸν τοῦτο. τὸ μέντοι φαῦλον ἢ σπουδαῖον γενέσθαι ἢ ἄλλο τι ἐπιτήδευμα ἔχειν, προαιρετέα. οὐκ ἐκ προγνώσεως γίνεται, ἐπεὶ προκατακρίνει θεὸς καὶ προδικαιοῖ. εἰ δὲ προδικαιοῖ, τη῀̣ς ἀγ̣αθότητος αὐτοῦ ἦν τοῦτο τὸ πάντας δικαιῶσαι. πάλιν περὶ τοῦ Ἰσαῦ καὶ τοῦ Ἰακὼβ ὁ ἀπόστολος οἷον ἀπο̣ρήσας λέγει· \"τί οὖν ἐροῦμεν πρὸς ταῦτα; μὴ ἀδικία παρὰ τῷ θεῷ; μὴ γένοιτο\". διὰ τοῦ ἀνῃρηκέναι τὴν ἀδικίαν ἐβίασε̣ν η῾̣μᾶς ζητεῖν, πῶς οὐκ ἔστιν ἀδικία παρὰ τῷ θεῷ. εἰ δὲ οὕτως, ὡς οἱ λέγοντες τὴν̣ πρόγνωσιν, ἀδικίαν μᾶλλον παρ' αὐτῷ εὑρίσκομεν. \"τὸν Ἰακώβ\", φησίν, \"ἠγάπησα καὶ τὸν Ἰσαῦ ἐμίσησα\". ἐπὶ πραττομένοις δὲ μισεῖταί τις ἢ ἀγαπᾶται καὶ ἐπὶ φρονουμένοις. πῶς οὖν χώραν ἔχει ἡ πρόγνωσις; ἀδικία παρὰ τῷ θεῷ εὑρίσκεται; ἀλλὰ τοῦτο ἀναιρῶν εἶπεν· \"τί οὖν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ θεῷ; μὴ γένοιτο\". μὴ οὔσης ἀδικίας ἄλλως ζη̣τείτω τὸ πρᾶγμα, πῶς γέγονεν. πολλάκις καὶ αὐτὰ εἰρήκαμεν ὅτι· ἐὰν ὑπόλημψιν ὀρθὴν ἔχωμεν̣ περί τινος, καταλλήλως αὐτῷ","english":"He who knows all things before their coming into being.” It is not foreknowledge that makes them to be of this sort or that sort, but choice, in the case of things that are matters of choice. I mean: I foreknow that such a man will beget males and will have sons; this is not a matter of choice. But to become base or virtuous, or to have some other pursuit, is a matter of choice. It does not come about from foreknowledge, since in that case God would be condemning and judging beforehand. But if he judges beforehand, it was [a matter] of his goodness to justify all. Again, concerning Esau and Jacob the apostle, as if at a loss, says: “What then shall we say to these things? Is there injustice with God? By no means.” By having removed injustice he compelled us to inquire how there is no injustice with God. But if it is as those who [invoke] foreknowledge say, we find injustice rather with him. “Jacob,” he says, “I loved, and Esau I hated.” But one is hated or loved for things being done and for things being thought. How then does foreknowledge have a place? Is injustice found with God? But denying this he said: “What then shall we say? Is there injustice with God? By no means.” Since there is no injustice, let him inquire otherwise into the matter, how it has come about. We have often said these very things too: that if we have a correct supposition about something, in a manner corresponding to it","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":570,"ref":"p570","source":"πάντα διανοούμεθα· ὡς ἔλεγον περὶ τοῦ βασιλέως. κατὰ πάντας δὲ τοὺς τρόπους τῆς αἰχμαλωσίας τοῦτο ἔλεγον· ἐν ἀηδέσιν πολλοῖς·ε̣·ν̣α·ε̣ν̣η καὶ σοφοὶ ὄντες ἐν α᾿̣μφοτέροις ἡδέσιν καὶ ἀηδέσιν, καὶ οὐκ ἐγίνετο αὐτῶν λήθη θεοῦ ἐκ τούτου̣, ἀλλ' οὖν γε ἐλυποῦντο, ὅτι ἐ´̣νεισιν ἄνθρωποι τοιούτων δεόμενοι, οἷον περὶ τῶν αἰχμαλώτων, ὅτι δέονται αἰχμαλωσίας. οὕτω γοῦν ἀποδεδώκασίν τινες τὸ ἐν ἑκατοστῷ ὀγδόῳ καὶ δεκάτῳ ψαλμῷ οὕτως ἔχον· \"ἀθυμία κατέσχεν με ἀπὸ ἁμαρτωλῶν\". ἀθυμεῖ ὅταν ἴδῃ ἀνθρώπους λογικοὺς κατ' εἰκόνα θεοῦ καὶ καθ' ὁμοίωσιν γε̣γ̣ε̣νη̣μένους ἁμαρτάνοντας. καὶ ω῾̣ς εἴ τις πατήρ, ὅταν ἴδ̣ῃ̣ τὸν υἱὸν ἑαυτοῦ ἀπὸ πυρετοῦ καὶ παρακοπῆς τύπτοντα αὐτόν, λυπεῖται, οὐχ ὅτι τύπτει αὐτόν, ἀλλ' ὅτι εἰς τοιαύτην ἐλήλυθεν κατάστασιν, οὕτω καὶ οὗτοι γενναῖοι ὄντες καὶ εἰδότες ὅτι \"διὰ πολλῶν θλίψεων εἰς τὴν βασιλείαν τοῦ θεοῦ ἔστιν εἰσελθεῖν\", οὐ πάνυ τι ἐπὶ τοῖς θλιβηροῖς καταδ̣ύονται. λέγουσιν γοῦν· \"ἐν παντὶ θλιβόμεθα, ἀλλ' οὐ στενοχωρούμεθα\". τὸ δὲ μὴ στενοχω̣ρεῖσθαί ἐστιν τὸ γε̣νναίως φέρειν τὰ θλιβηρά. \"καὶ οὐκ ἠδικήσαμεν ἐν διαθήκῃ σου\". εἰς αἰῶνα κατὰ τὸ βούλημά σου τὰ προσταχθέντα διαμένει καὶ κατὰ τὰ κρίματα τὰ σά, καὶ διὰ τοῦτο οὐκ ἠδικήσαμεν. ἐὰν δέ τις λέγῃ ὅτι· διὰ τί ὅσδε πολύπαις̣ ἐστὶν καὶ ὅσδε ἄπαις καὶ ὅσδε πλουτεῖ καὶ ὅσδε πένεται\"3; ἀδικεῖ εἰς τὴν διαθήκην τοῦ θεοῦ. ὥσπ̣ερ ἐπὶ τῶν διαθηκῶν τούτων ὧν διατίθενται ἄνθρωποι, ἐάν τις θέλῃ τινὶ τῶν ἐνγεγραμμένων ἀντιλέγειν καὶ μάχεσθαι, ματαίως ἀδικεῖ τὴν διαθήκην. ἡ αὐτοῦ ἀδικία δοκεῖ τῆς διαθήκης ἀδικία εἶναι.","english":"We understand all things, as they said concerning the king. And in all the modes of captivity they said this, amid many unpleasant things; and being wise in both pleasant and unpleasant things, and forgetfulness of God did not come upon them from this, but nevertheless they grieved, because there are men who need such things, as in the case of captives, because they need captivity. Thus, at any rate, some have rendered what is found in the one hundred eighteenth and nineteenth psalm, which reads as follows: \"Despondency seized me because of sinners.\" He is despondent when he sees rational men, made according to the image and likeness of God, sinning. And as a father, when he sees his own son striking him because of fever and delirium, grieves, not because he strikes him, but because he has come into such a condition, so also these noble men, knowing that \"through many afflictions one must enter into the kingdom of God,\" do not sink down altogether at afflictions. They say, at any rate: \"In everything we are afflicted, but not distressed.\" And not being distressed is bearing afflictions nobly. \"And we have not dealt unjustly in your covenant.\" Forever, according to your will, your commandments remain, and according to your judgments, and for this reason we have not dealt unjustly. But if anyone says: Why is this man the father of many children and that man childless, and this man rich and that man poor? — he deals unjustly against the covenant of God. Just as in the case of these covenants which men make, if anyone wishes to contradict and fight against one of those written in it, he vainly deals unjustly against the covenant. His injustice seems to be an injustice of the covenant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":571,"ref":"p571","source":"ἐάν τις τὴν θεόπνευστον ἑτέρως μεταχειρίζηται, ὡς οἱ ἑτερόδοξοι, ἀδικοῦσιν εἰς τὸ εὐαγγέλιον, εἰς τὴν θείαν γραφήν. καὶ οὐκ ἀπέστη εἰς τὰ ὀπίσω ἡ καρδία ἡμῶν. θεωρεῖς ὅτι ἐνμενόντ̣ων ἐστὶν τῇ κατ' εὐθύτητα ἀκολουθίᾳ. \"οὐκ ἀπέστη εἰς τὰ ὀπίσω\", οὐκ ἄλλοι γεγόναμεν ἔχοντες τὴν καρδίαν ὀρθὴν καὶ εὐθεῖαν καὶ κατ' εὐθὺ βλέπουσαν. συνβαίνει δὲ ἐφ' ἡμῶν τῶν ἀνερματίστων καὶ ἀβεβαίων τοῦτο· πολλοὶ εἰς θλῖψιν ἐληλυθότες ἀπέστρεψαν ἑαυτῶν τὴν νόησιν ὥστε γονγύζειν κατὰ τῆς προνοίας. καὶ ἐξέκλινας τὰς τρίβους ἡμῶν ἀπὸ τῆς ὁδοῦ σου. τοῦτο λέγει ὅτι· καλῶς ἐτρέχαμεν τὴν ὁδόν σου πρὶν εἰς ταύτην κατήλθομεν τὴν κατάστασιν καὶ διαγωγήν. \"κέκλικας τὰς τρίβους ἡμῶν ἀπὸ τῆς ὁδοῦ σου\", ὅτι μετέστησας ἡμᾶς εἰς ἑτέραν ζωὴν καὶ κατάλληλον τῇ ζωῇ ὁδόν. ὅμως εἰ καὶ \"ἐξέκλινας τὰς ὁδοὺς ἡμῶν\" παραδοὺς ἡμᾶς εἰς αἰχμ̣αλωσίαν, ἀλλ' οὖν γε αἱ τρίβοι ἡμῶν οὐκ ἐξέκλιναν ἀπὸ τῆς ὁδοῦ σου. ὅτι ἐταπείνωσας ἡμᾶς ἐν τόπῳ κακώσεως. κατ' ἀμφοτέρας τὰς ἀποδόσεις τοῦ μετοικισμοῦ ἀπὸ τῆς Ἰερουσαλὴμ εἰς τὴν Βαβυλῶνα λάβε τὸν τῆς ταπεινώσεως τόπον. κυρίω̣ς οὗτος ὁ τόπος ἐστὶν ὁ περὶ γῆν, ἔνθα ταπεινοῦνται αἱ ψυχαὶ αἱ ἐπαχ̣θιζόμεναι \"τὸ σῶμα τῆς ταπεινώσεως\". δύναται δὲ καὶ ὁ θλιβηροῖς παραδοθεὶς φέρειν τὴν̣ αἰσχύν̣ην καὶ κακώσεως τόπον ὅτ̣ι τὴν Ἀσσυρίαν γῆν ἢ τὴν Βαβυλωνίαν. καὶ ἐπεκάλυψεν ἡμᾶς σκιὰ θανάτου. εἰ καὶ ἐπέκειτο ἐφ' ἡμῖν ὁ τῆς κακώσεως θάνατος, ἀλλ' οὐκ ἐξέτριψεν ἡμᾶς. ε᾿̣π̣ε̣κάλυψεν ἡμᾶς ἡ σκιὰ αὐτοῦ. οἷον ἔστω λίθος βαρὺς ἀπαιωρημένος ἐν ὕψει. ὑπὸ τοῦτόν τις γεγονέτω, οὐ μὴν πεπτωκέτω ἐπ' αὐτόν.","english":"If anyone handles the God-inspired text in another way, as the heterodox do, they do wrong against the Gospel, against the divine Scripture. And our heart did not turn back. You see that it belongs to those who remain in the sequence according to uprightness. \"It did not turn back,\" we did not become others, having a heart straight and upright and looking directly. But this happens to us who are unballasted and unstable: many, having come into affliction, have turned their own understanding so as to murmur against providence. And you have turned aside our paths from your way. This says that: we were running well your way before we came down into this condition and manner of life. \"You have turned aside our paths from your way,\" because you transferred us to another life and to a way suited to that life. Nevertheless, even if \"you turned aside our ways,\" handing us over into captivity, yet our paths did not turn aside from your way. Because you humbled us in a place of affliction. According to both renderings of the deportation from Jerusalem to Babylon, take the place of humiliation. Properly this place is the one around the earth, where the souls are humbled that weigh down \"the body of humiliation.\" But the one handed over to afflictions can also bear the shame and be a place of affliction, that is, the land of Assyria or Babylonia. And the shadow of death covered us. Even if the death of affliction lay upon us, yet it did not wear us out. His shadow covered us. For example, let there be a heavy stone hung aloft in the height. Let someone come under it, but let it not fall upon him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":572,"ref":"p572","source":"καὶ ὁράτω ἐνίοτε τὴν σκιὰν τοῦ λίθου ἐπάνω ἑαυτοῦ. καὶ οὐ ποιεῖ ἡ σ̣κ̣ια`̣ τοῦ λίθου ὅπερ ἂν πεποίηκεν ὁ λίθος αὐτός. ἀφ' ἧς καὶ αὐτῆς ῥύεται θεός. εἴρηται· \"ἀνατολὴ ἐξ ὕψους ἐπέφανεν τοῖς ἐν σκότει καὶ σκιᾷ θανάτου\". εἰ ἐπελαθόμεθα τοῦ ὀνόματος τοῦ θεοῦ ἡμῶν καὶ εἰ διεπετάσαμεν χεῖρας ἡμῶν πρὸς θεὸν ἀλλότριον. λοιπὸν οὐκέτι πρὸς θεὸν ταῦτα λέγουσιν̣. τὰ πρότερα πρὸς θεὸν αὐτὸν εἶπεν· \"ἐξέκλινας τὰς τρίβους ἡμῶν ἀπὸ τῆς ὁδοῦ σου, ἐταπείνωσας ἡμᾶς ἐν τόπῳ κακώσεως\". λοιπὸν περὶ θεοῦ λέγουσιν τοῖς ἄλλοις τοῖς ὑπολαμβάνουσιν ὅτι κατὰ ἁμαρτίας καὶ α᾿̣ν̣ομίας γεγόνασιν ἐν τούτ̣οις, καὶ λέγουσιν· \"εἰ ἐπελαθόμεθα τοῦ ὀνόματος τοῦ θεοῦ ἡμῶν καὶ εἰ δι324 επετάσαμεν\n\nχεῖρας ἡμῶν πρ̣ὸς θεὸν ἀλλότριον\", τουτέστιν, εἰ προσεκυνήσαμεν θεῷ ἀλλοτρίῳ. ἀλλοτρίους δὲ θεοὺς ἡγητέον πάντας τοὺς κατὰ τὴν γραφὴν ψευδωνύμους λεγομένους θεούς· εἴρηται γάρ· \"πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμόνια\". οὐ πρὸς τὴν ἑαυτῶν κοιλίαν, οὐ πρὸς τὸν μαμωνᾶ τὰς πράξεις ἡμῶν χεῖρας ἀλληγορικῶς καλουμένας διεπετάσαμεν. πρὸς θεὸν ἀλλότριον καὶ τοῖς ἐχθροῖς τοῖς δοκοῦσιν κεκρατηκέναι. οὐχὶ ὁ θεὸς ἐκζητήσει ταῦτα. ἔλεγον ὅτι τέτριπται οὕτω ἀναγιγνώσκειν· \"οὐχὶ ὁ θεὸς ἐκζητήσει ταῦτα\"; καὶ ἔλεγον ὅτι ἐγὼ οὕτω ἀναγιγνώσκω· \"οὐχὶ ὁ θεὸς ἐκζητήσει ταῦτα\". τοῦτο λέγει· μὴ νομίζετε μικρὸν εἶναι τὸ ἐπιλαθέσθαι τοῦ ὀνόματος τοῦ θεοῦ ἢ διαπετάσαι τὰς χεῖρας πρὸς θεὸν ἀλλότριον. ἐκζητεῖ δὲ καὶ ταῦτα θεός. οἶδας δὲ ὅτι τινές, μάλιστα ἐν τοῖς διωγμοῖς, τοῦτο ἔλεγον, ὅτι δυνατόν ἐστιν ποιῆσαι μὴ τῇ καρδίᾳ πράττοντα.","english":"And let him sometimes see the shadow of the stone above himself. And the shadow of the stone does not do what the stone itself would have done. From it, even from the shadow itself, God delivers. It has been said: \"The dawn from on high has appeared to those in darkness and in the shadow of death.\" If we forgot the name of our God and if we spread out our hands to a foreign god. For the rest, they no longer say these things to God. The former things he said to God himself: \"You turned aside our paths from your way, you humbled us in a place of affliction.\" For the rest, they say concerning God to the others who suppose that they have come into these things according to sins and lawless deeds, and they say: \"If we forgot the name of our God and if we spread out our hands to a foreign god,\" that is, if we worshipped a foreign god. And all the falsely named gods according to the Scripture must be considered foreign gods; for it has been said: \"All the gods of the nations are demons.\" Not toward their own belly, not toward mammon did we spread out our hands—our deeds, allegorically called hands. Toward a foreign god and the enemies who seem to have prevailed. Will not God seek out these things? They said that it is thus worn down to read: \"Will not God seek out these things?\" And they said that I read it thus: \"Will not God seek out these things?\" This is what he says: do not think it a small thing to forget the name of God or to spread out the hands toward a foreign god. And God seeks out these things too. And you know that some, especially in persecutions, said this, that it is possible to do it without acting with the heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":573,"ref":"p573","source":"πολλοὶ γοῦν καὶ ἔθα̣νον λέγοντες τοῦτο, καὶ ἐσιώπησαν τὸ ὄνομα τοῦ θεοῦ ὥσπερ ἐπιλαθόμενοι αὐτοῦ. οὐδὲ τοῦτο, φησίν, ου̣ αορα θεόν, καὶ ταῦτα ἐκζητεῖ. ἐπερ· οὐκοῦν ἐκζητεῖ; –τὸ ἑξῆς ῥητὸν οὐκ ἐπιτρέπει ταύτην τὴν διάνοιαν. αὐτὸς γὰρ γιγνώσκει τὰ κρύφια τῆς καρδίας. ὁ ἀγνοῶν τὰ κρύφια τῆς καρδίας ζητείτω πρότερον̣ οὕτως ἐποίησεν ἢ ἐκείνως. οἷον εἴ τις σοφιζόμενος λέγοι ὅτι· οὐ διεπέτασα τὰς χεῖρας πρὸς θεὸν ἀλλότριον\"3, λε´̣γω̣ ὅτ̣ι· ἐγὼ ὁ ἀγνοῶν τὰ κρύφια τῆς καρδίας ἐξετάζω περὶ τούτων\"3. ὁ δὲ θεὸς οὐκ ἐκζητεῖ· οἶδεν γὰρ αὐτά. κ̣αὶ λέγει λοιπὸν ἃ ἐπίσταται κρύφια· \"ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς\". ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίς θημεν ὡς πρόβατα σφαγῆς. οἱ ἕνεκα θεοῦ πᾶσαν τὴν ἡμέραν θανατούμενοι καὶ εἰς πρόβατα σφαγῆς λελογισμένοι μὴ ἀμφίβ̣ολον ἔχουσιν πότερον ἐπελάθοντο τοῦ ὀνόματος τοῦ θεοῦ ἢ διεπέτασαν τὰς χεῖρας πρὸς θεὸν ἀλλότριον̣. ὁ´̣θεν οὐκ ἐκζητεῖ ταῦτα τῆς καρδίας οὔσης φανερᾶς. \"ε᾿̣λογι´̣σθημεν\" οὖν \"ὡς πρόβατα σφαγῆς\". πᾶς̣ ὁ βουλόμενος σφάττει ἡμᾶς. δυνατὸν δὲ καὶ τοῦτο· εἰ καὶ πολεμοῦσιν ἡμᾶς τινες, ἀλλ' ἡμεῖς οὕτως ἑαυτοὺς ἡγούμεθα ὡς πρόβατα ἱερουργούμενα, ὡς θυόμενα τῷ θεῷ εἰς \"εὐάρεστον θυσίαν\". ἀμέλ̣ει γοῦν καὶ ἐν τῇ ἀποκαλύψει Ἰωάννου \"αἱ ψυχαὶ τῶν πεπελεκιςμένων̣ διὰ τὴν μαρτυρίαν Ἰησοῦ\" \"ὑπὸ τὸ θυσιαστήριον\" τοῦ θεοῦ τὸ οὐράνιον ἐφάνησαν χορεύουσαι, ὡς θύματα δηλονότι ἐκεῖ προσελθοῦσαι. ἐξεγέρθητι· ἵνα τί ὑπνοῖς, κύριε; ἀνάστηθι καὶ μὴ ἀπώσῃ εἰς τέλος.","english":"Many indeed even died saying this, and they kept silent about the name of God as though they had forgotten him. Not even this, he says, does God fail to see, and these things he searches out. But then—does he search out? The following text does not permit this interpretation. For he himself knows the hidden things of the heart. Let the one who does not know the hidden things of the heart first inquire whether he did thus or so. For example, if someone speaking cleverly were to say, \"I did not spread out my hands to a foreign god,\" I say that I, who do not know the hidden things of the heart, examine these matters. But God does not search them out, for he knows them. And then he speaks the hidden things that he knows: \"For for your sake we are put to death all the day long, we were reckoned as sheep for slaughter.\" For for your sake we are put to death all the day long, we were reckoned as sheep for slaughter. Those who are put to death all the day long for God's sake and reckoned as sheep for slaughter have no doubt whether they forgot the name of God or spread out their hands to a foreign god. Therefore he does not search out these things, since the heart is manifest. \"We were reckoned,\" then, \"as sheep for slaughter.\" Everyone who wishes slaughters us. But this also is possible: even if some make war on us, yet we regard ourselves as sheep being offered in sacrifice, as being sacrificed to God as an \"acceptable sacrifice.\" At any rate, in the Revelation of John \"the souls of those beheaded because of the testimony of Jesus\" appeared \"under the altar\" of God, the heavenly one, dancing, having come there evidently as sacrificial victims. Awake; why do you sleep, Lord? Arise, and do not cast us off to the end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":574,"ref":"p574","source":"δοκεῖ ὑπνοῖν ὁ θεός, ὅταν μακροθυμῇ κα̣τ̣α̣π̣ονουμένων τῶν ἀνδρῶν ἑαυτοῦ τῶν ἁγίων καὶ βρενθυομένων τῶν κατ' αὐτου῀̣ γεγενημένων. ἀμέλει γοῦν εὐχὴν ἀναπέμπουσιν λέγοντες· \"ἔπαρον τὰς χεῖρας εἰς τὰς ὑπερηφανίας αυ᾿̣τῶν εἰς τέλος\", καί· \"ἡ ὑπερηφανία τῶν μισούντων σε διὰ παντὸς ἀναβαίη πρὸς σέ\". δοκεῖ δὲ ὑπνοῖν ὁ θεός, ὅταν μακροθυμῇ, ὅταν παρορᾷ τοὺς ἑαυτοῦ θλιβομένους. \"ἀνάστηθι καὶ μὴ ἀπώσῃ εἰς τέλος\". εἰ γὰρ καὶ γεγόναμεν ἐν τῇ αἰχμαλωσίᾳ καὶ θλιβόμεθα ἐν τῷ τόπῳ τῆς κακώσεως, ἄνθρωποι ὄντες θνητοὶ καὶ τρεπτοὶ εὐλαβούμεθα μὴ τέλεον ἀπωσθῶμεν. ἀπώσθη ὁ Ἰσραὴλ ἐν τῇ Βαβυλῶνι, ὅτε τὸν Βὴλ προσεκύνουν καὶ τὴν εἰκόνα το̣ῦ Ναβουχοδονοσσὸρ καὶ τὰ ἄλλα πεποίηκεν καὶ Βαβυλώνια, εἰς τέλος ἀπώσθη. οἱ δὲ ἀμφὶ τ̣ο`̣ν Δανιὴλ εἰ καὶ ἀπώσθησαν τοπικῶς, ταῦτα οὐκ εἰς τέλος ἀπώσθησαν· ἔμειναν γὰρ ἐν τῇ αὐτῇ θεοσ̣εβείᾳ. δοκεῖ ἀπῶσθαι, ἀλλ' οὐκ εἰς τέλος ἀπώσθη φιμωθέντων τῶν λεόντων καὶ αὐτοῦ ἀβλαβοῦς ἀνα̣βάντος. 25–26 ἵνα τί τὸ πρόσωπόν σου ἀποστρέφεις, ἐπιλανθάνῃ τῆς πτωχείας ἡμῶν καὶ τῆς θλίψεως ἡμῶν; ὅτι ἐταπεινώθη εἰς χοῦν ἡ ψυχὴ ἡμῶν. ταὐτόν ἐστιν τὸ ὑπνοῖν καὶ δοκεῖν τὸ πρόσωπον ἀποστρέφειν. ἐπιφάνηθι ἡμῖν ῥυόμενος καὶ σῴζων ἡμᾶς ἀπὸ τῆς κατεχούσης κακουργίας. διὰ τί οὖν ἀποστρέφεις; ἐπιλανθάνῃ ἄρα τῆς πτωχείας καὶ τη῀̣ς̣ θλίψεως ἡμῶν; διὰ σὲ θλιβόμεθα, διὰ σὲ πτωχοί ἐσμεν. οὐκ ἐπιλανθάνῃ δὲ","english":"God seems to sleep when he is long-suffering while his own holy men are oppressed and those who have become his enemies are arrogant. At any rate, they certainly send up a prayer, saying: \"Lift up your hands against their pride forever,\" and: \"Let the pride of those who hate you come up before you continually.\" And God seems to sleep when he is long-suffering, when he overlooks his own who are afflicted. \"Arise and do not cast us off forever.\" For even if we have come into captivity and are afflicted in the place of affliction, being mortal and changeable men, we take care lest we be cast off completely. Israel was cast off in Babylon, when they worshiped Bel and the image of Nebuchadnezzar and did the other things and Babylonian things, they were cast off completely. But those around Daniel, even if they were cast off locally, were not cast off completely in these things; for they remained in the same piety. He seemed to be cast off, but he was not cast off completely, since the lions were muzzled and he himself came up unharmed. 25–26 Why do you turn away your face, and forget our poverty and our affliction? Because our soul has been brought down to the dust. To sleep and to seem to turn away the face are the same thing. Appear to us, rescuing and saving us from the wickedness that holds us. Why then do you turn away? Do you then forget our poverty and our affliction? For your sake we are afflicted, for your sake we are poor. But you do not forget","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":575,"ref":"p575","source":"τούτων. ἐν οἷς̣ νικᾷ δε´̣ τ̣ις, ἀναδέχεται κἂν σκυθρωπὰ ᾖν, κἂν ἀηδῆ. ἐλέχθη ὁ χοῦς ὅτι ἡ σωματικωτέρα̣ οὐσι´̣α ἐστίν. \"ἐταπεινώθη\" οὖν \"ἡ ψυχὴ ἡμῶν\" τῶν ταῦτα λεγόντων \"εἰς τὸν χοῦν\". \"τὸ σῶμα τῆς ταπεινώσεως\" περικείμεθα, ἀλλ' οὐκ ἐταπεινώθημεν ὑπ' αὐτοῦ. ὡς ἐάν τις, φέρε, πέδας λάβῃ παρὰ τυράννου τινός, δοκεῖ τεταπεινῶσθαι, ἀλλ' οὐκ ἐταπεινώθη· ἔχει γὰρ τὸ αὐτὸ α᾿̣νάστημα, ἔχει τὸ αὐτὸ γαῦρος. διὰ τοῦτο πτωχοί ἐσμεν καὶ θλιβόμεθα, ὅτι ἡ ψυχὴ ἡμῶν τὸ ἴδιον̣ ἀν̣άστημα τέως φανερὸν οὐκ ἔχει ταπεινωθεῖσα εἰς τὸν χοῦν καὶ \"ἡ γαστὴρ ἡμῶν τῇ γῇ ἐκολλήθη\". οὐ κατὰ ἀλήθειαν δὲ τοῦτο περὶ αὐτῶν λέγουσιν, ἀλλὰ περὶ τῶν μελῶν ἑαυτῶν, περὶ τοῦ λαοῦ ἑαυτῶν. διττῶς δὲ ἔστιν ταπεινωθῆναι τὴν γαστέρ̣α εἰς τὴν γῆν· ὅταν τις τὰ ἐπίγεια φρονῇ καὶ τὰ κάτω ζητῇ, οὐ γεννᾷ οὐράνια γεννήματα, οὐ γεννᾷ λογισμοὺς θεοσεβεῖς, ἀλλὰ ἀνθρώπινα πάντα· καὶ γίνεται μήτηρ ἡ ταῦτα λέγουσα ψυχή. \"ὅτι ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν\". κατὰ δὲ δεύτερον λόγον ἡ τρεφομένη τῷ ἄρτῳ τῷ οὐρανίῳ, ἡ λαμβάνουσα τὴν οὐράνιον τροφὴν γαστὴρ τῷ οὐρανῷ ἐκολλήθη. ὅσοι δὲ τὰς σάρκας του῀̣ δράκοντος ἐσθίουσιν καὶ τὴν αὐτὴν φέρονται τῷ ὄφει τροφὴν γῆν οὖσαν, κολληθεῖσαν ἔχουσιν τὴν γαστέρα τῇ γῇ. καὶ ὥσπερ ἐπὶ τῶν αἰσθητ̣ω῀̣ν λέγεται· \"τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν· ὁ δὲ θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει̣\", οὕτω καὶ ἡ κοιλία καὶ γαστὴρ τῆς ψυχῆς ὅταν μὴ οὐράνια τραφῇ, ὅταν μὴ συνλάβῃ ἀπὸ τοῦ θείου ἑαυτῆς νυμφίου, τῇ γῇ κεκολλημένην ἔχει τὴν γαστέρα.","english":"Of these things. In these matters, if someone prevails, he accepts them even if they are gloomy, even if they are unpleasant. The dust was said to be the more bodily substance. Therefore \"our soul was brought low\"—of those who say these things—\"to the dust.\" We have put on \"the body of humiliation,\" but we were not brought low by it. As, for instance, if someone receives shackles from some tyrant, he seems to have been brought low, but he was not brought low; for he has the same standing, he has the same pride. For this reason we are poor and are oppressed, because our soul does not for the present have its own standing manifest, having been brought low to the dust, and \"our belly cleaved to the earth.\" But they do not say this about themselves in truth, but about their own members, about their own people. And it is possible for the belly to be brought low to the earth in two ways: when someone minds earthly things and seeks the things below, he does not beget heavenly offspring, he does not beget godly thoughts, but all things human; and the soul that says these things becomes a mother. \"For our belly cleaved to the earth.\" And according to a second account, the belly that is nourished with the heavenly bread, that receives the heavenly food, has cleaved to heaven. But those who eat the flesh of the dragon and carry the same food as the serpent, which is earth, have their belly cleaved to the earth. And just as it is said in the case of perceptible things: \"Foods are for the belly, and the belly for foods; but God will bring to nothing both this and these,\" so also the belly and womb of the soul, when it has not been nourished with heavenly things, when it has not conceived from its divine bridegroom, has its belly cleaved to the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":576,"ref":"p576","source":"ἀνάστα, κύριε, βοήθησον ἡμῖν καὶ λύτρωσαι ἡμᾶς ἕνεκεν τοῦ ὀνόματός σου. βοηθείας δεόμεθα, μὴ τὰ θλιβηρὰ ἐπὶ πολὺ παραμένοντα βλάψῃ ἡμῶν τὴν ψυχὴν τρεπτὴν οὖσαν. καὶ εἶτα, ἵνα μὴ δόξωσιν ἰδίᾳ δικαιοσύνῃ πεποιθότες λέγειν, λέγει· \"ἀνάστα, κύριε, βοήθησον ἡμῖν καὶ λύτρωσαι ἡμᾶς ἕνεκεν τοῦ ὀνόματός σου\". σοῦ χρηματίζομεν. διὰ τοῦτο ἐν τούτοις τοῖς ἀνιαροῖς γεγόναμεν, ὅτι σοῦ ἐσμεν, καὶ βοηθείας ἕνεκεν ἄλλων ἔπεμψας ἡμᾶς εἰς ταύτην τὴν κακοπραγίαν.\n\n1 Εἰς τὸ τέλος, ὑπὲρ τῶν ἀλλοιωθησομένων· τοῖς υἱοῖς Κόρε εἰς σύνεσιν· ᾠδὴ ὑπὲρ τοῦ ἀγαπητοῦ. ἡ ἀλλοίωσις κίνησις καὶ μεταβολή τι´̣ς̣ ἐστιν κατὰ ποιότητα. οὐ πᾶσα κίνησις καὶ μεταβολὴ ἀλλοίωσίς ἐστιν. ἔστιν γὰρ κατὰ γένεσιν μεταβληθῆναι. λέγω γοῦν τὸ ᾠὸν γίνεσθαι ὄρνεον καὶ τὸν κόκκον τοῦ σίτου στάχ̣υν. αὕτη ἡ κίνησις καὶ ἡ μεταβολὴ κατὰ γένεσίν ἐστιν. ἔστιν δὲ ἄλλη κατὰ φθορὰν γινομένη· ὁ´̣ταν φθαρῇ τὸ τοῦ ἀνθρώπου σῶμα καὶ ἀναλυθῇ εἰς ἰχῶρας καὶ σκώληκας καὶ τὰ παραπλήσια, οὐ λέγεται ἠλλοιω῀̣σθαι, ἀλλ' ἐφθάρθαι. καὶ ἔστιν καὶ ἄλλη κίνησις καὶ μεταβολὴ κατὰ αὔξησιν, ὅταν προσθήκην τοῦ προλαβόντος ποσοῦ γίνηται· ὅταν γὰρ ἐξ ἐλάττονος εἰς μεῖζον μέγεθος ἐπειχθῶ, λέγομαι ηὐξῆσθαι, με̣μειῶσθαι δὲ ὅταν συνσταλῇ τὸ ποσὸν καὶ ἐλάττω γένηται. ἡ ἀλλοίωσις οὖν κίνησίς ἐστιν κ̣ατὰ ποιότητα, οἷον ἐκ νόσου εἰς ὑγίειαν καὶ ἐξ ὑγείας εἰς νόσον, ἐξ ἀγνοίας εἰς ἐπιστήμην καὶ ἔνπαλιν, ἐξ ἀπιστίας εἰς πίστιν. \"εἰς τὸ τέλος\" οὖν, \"ὑπὲρ τῶν ἀλλοιωθησομένων\". τὰ περὶ τέλους πολλάκις διεξεληλύθαμεν, ὅτι τὸ μετὰ πάντα ἐστίν, τὸ ἔσχατον ὀρεκ̣τόν.","english":"Arise, O Lord, help us and redeem us for the sake of your name. We need help, lest the afflictions, remaining for a long time, harm our soul, which is changeable. And then, so that they may not seem to speak as those who have trusted in their own righteousness, he says: \"Arise, O Lord, help us and redeem us for the sake of your name.\" We bear your name. For this reason we have come into these grievous circumstances, because we are yours, and for the sake of helping others you sent us into this misfortune.\n\nFor the end, concerning those who shall be changed; to the sons of Kore, for understanding; a song concerning the beloved. Change is a certain motion and alteration according to quality. Not every motion and alteration is a change. For it is possible to be changed according to generation. I mean, then, that the egg becomes a bird and the grain of wheat becomes an ear. This motion and alteration is according to generation. And there is another that comes about according to corruption: when the body of a man is corrupted and dissolved into ichor and worms and the like, it is not said to have been changed, but to have been corrupted. And there is also another motion and alteration according to increase, when an addition to the preceding quantity occurs; for when I am brought from a smaller to a greater size, I am said to have increased, and to have diminished when the quantity is contracted and becomes less. Change, then, is motion according to quality, such as from sickness to health and from health to sickness, from ignorance to knowledge and back again, from unbelief to faith. \"For the end,\" then, \"concerning those who shall be changed.\" We have often gone through the matters concerning the end, that it is what is after all things, the last object of desire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":577,"ref":"p577","source":"ἐστὶν τοίνυν \"εἰς τὸ τέλος, ὑπὲρ τῶν ἀλλοιωθησομένων\". ὅταν ἡ ἀλλοίωσις ἐπίτασιν τοσαύτ̣ην σχῇ ὥστε μηκέτι δυνατὸν εἶναι περαιτέρω αὐτὴν ἐπιταθῆναι, ἐν τῷ τέλει τῶν πραγμ̣άτ̣ων, ὅτε \"ὁ θεὸς πάντα ἐν πᾶσιν\" γίνεται, οὐκέτι οἷόν τε ἐπεκταθῆναι τὴν ποιότητα̣. πᾶσα ἐπιστήμη καὶ πᾶσα ἀρετὴ ποιότης ἐστίν. ἔστιν οὖν ἄρξασθαι ἀρετῆς καὶ προκόπτειν ἐν ταύτῃ, καὶ ἀεὶ δυνατόν ἐστιν προσλαμβάνειν τῇ ἤδη ὑπαρξάσῃ. ὅταν δὲ τελείως τις τὴν ἀρετὴν ἔχῃ ὡς μηδὲν ἐνλείπειν αὐτῷ, εἰς τὸ τέλος ἠλλοιώθη. ὁμοίως καὶ ἐπὶ ἐπιστήμης καὶ σοφίας τὸ\n\nαὐτὸ λέγομεν· ἔστ̣ιν τις ε̣ι᾿̣σ̣αγόμενος κατὰ σοφίαν καὶ ὑπόκειται ἐλέγχῳ ὡς ἁμαρτῆσαι δυνάμενος· \"ἔλεγχε\" γὰρ \"σοφόν, καὶ ἀγαπήσει σε\". οὐδεὶς δὲ ἐλέγχεται μὴ ἔχων ἐφ' οἷς ἐλεγχθήσεται. οὗτος ὁ σοφὸς ὁ ὑποκείμενος ἐλέγχῳ αὐτὸ νεοπαγὴς καὶ ἄρτι εἰσαχθεὶς ὢν δύναται προκόπτειν ἀεί. ὅταν δὲ οὕτω δέξηται τὴν σοφίαν̣ ὡς μηκέτι οἷόν τε εἶναι δέξασθαι ἐπίτασιν αὐτῆς, οὗτος εἰς τὸ τέλος ἠλλοιώθη. καὶ ὧδε μὲν ἔτι \"τὸ σῶμα τῆς ταπεινώσεως\" ἐπηχθισμένοι κἂν πολλοὶ ἅγιοι ὦσιν, \"ἐκ τοῦ πληρώματος αὐτοῦ\" λαμβάνουσιν, οὐ τὸ πλήρωμα αὐτοῦ, οὐχ ἕκαστος ἐκ τοῦ πληρώματος. ἀλλὰ \"πάντες ἐκ τοῦ πληρώματος\". καὶ \"ἀρραβῶνα πνεύματος\" ὧδε λαμβάνουσιν, οὐ τὸ πνεῦμα αὐτὸ ὅλον, ἵν' οὕτω φράσω. ὅταν δὲ \"τὸ ἐκ μέρους\" καταργηθῇ καὶ τὸ τέλος λοιπὸν παραγένηται καὶ \"πρόσωπον πρὸς πρόσωπον\" ὀφθῇ καὶ γένωνται οἱ ἄνθρωποι κατὰ τὸν θεὸν κατὰ τὸ εἰρημένον· \"ὅταν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν\", ὧδε τέλος τῶν ἀλλοιωθησομένων ἐστίν.","english":"It is therefore \"for the end, concerning those who shall be changed.\" When the change has reached such a great intensity that it can no longer be intensified further, at the end of things, when \"God becomes all in all,\" quality can no longer be extended. Every knowledge and every virtue is a quality. It is therefore possible to begin virtue and to make progress in it, and it is always possible to add to what already exists. But when someone possesses virtue perfectly, so that nothing is lacking to him, he has been changed into the end. We say the same likewise concerning knowledge and wisdom: there is one who is being introduced into wisdom and is subject to reproof as being able to sin; for \"reprove a wise man, and he will love you.\" But no one is reproved who does not have things for which he may be reproved. This wise man who is subject to reproof, being newly made and only just introduced, is able always to make progress. But when he has received wisdom in such a way that it can no longer receive an intensification of it, this man has been changed into the end. And here, while we are still burdened with \"the body of humiliation,\" even if many are holy, they receive \"from his fullness,\" not his fullness—not each one from the fullness. But \"all from the fullness.\" And here they receive \"the earnest of the Spirit,\" not the whole Spirit himself, so to speak. But when \"that which is in part\" is done away and the end has at last arrived and \"face to face\" is seen and men become according to God, as it is said: \"When he is revealed, we shall be like him, because we shall see him as he is,\" here is the end of those who shall be changed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":578,"ref":"p578","source":"εὖ δὲ καὶ τὸ φάναι \"τῶν ἀλλοιωθησομένων\" καὶ μὴ \"τῶν ἀλλοιωθέντων\". οὐδεὶς δὲ ἐπ̣α̣ι̣νεῖται ἐπὶ ἐπιστήμῃ καὶ ἀρετῇ, ἐὰν ἐπιστήμων γενάμενος ᾖν ἢ ἐνάρετος, ἀλλ' ὅταν ᾖν ἐπιστήμων· τῶν γ̣ὰρ ἐνεργητικῶν ἐστιν ἡ ἀρετὴ καὶ ἡ ἐπιστήμη, ἐν τῷ ἐνεργεῖσθαι ἔχει τὸ εἶναι. \"εἰς τὸ τέλος\" οὖν, \"ὑπὲρ τῶν ἀλλοιωθησομένων\". ταύτην δὲ τὴν μακαρίαν καὶ θείαν καὶ ὑπερφυ̣ῆ ἀλλοίωσι̣ν ἔχομεν ἐκ τῆς τοῦ ὑψίστου δεξιᾶς· εἴρηται γὰρ περὶ αὐτῆς· \"αὕτη ἡ ἀλλοίωσις τῆς δεξιᾶς τοῦ ὑψίστου\"· ὥσπερ γὰρ \"πλούσιος ὢν δι' ἡμᾶς ἐπτώχευσεν, ἵνα τῇ αὐτοῦ πτωχείᾳ πλούσιοι γενώμεθα\"–καὶ ὅρα· \"πλούσιος ὢν δι' ἡμᾶς ἐπτώχευσεν\"· καὶ γὰρ ἀλλοιωθεὶς καὶ ἐπιδημήσας. καὶ μένων χωρὶς τῆς ἐπιδημίας ὁ αὐτός ἐστιν, ἀεὶ ἔχει τὸ εἶναι πλούσιος. \"δι' ἡμᾶς\" δε`̣ ἐπ̣τώχευσεν\". ὅταν τοίνυν δι' ἡμᾶς πτωχεύσας πλουσίους ἡμᾶς καταστήσῃ, ἀλλοιούμεθα κατὰ πλοῦτον καὶ εἰς τὸ τέλος ἐρχόμεθα, ἐὰν ὡς αὐτὸς γενώμεθα πλούσιοι, ὡς ἐνδέχεται, ὁ´̣τ̣αν θεασώμεθα \"τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας\". \"ἐκ τοῦ πληρώματος\" οὖν λαμ̣βάνουσιν οἱ ἅγιοι. οὐδεὶς τὸ πλήρωμα δέχεται, οὐδὲ πάντες. οὕτω καὶ τό· \"ἐκχεῶ ἀπὸ τοῦ πνεύματός μου\". οὐκ εἶπεν· \"τὸ πνεῦμά μου\"· \"ἀρραβῶνα\" γὰρ \"πνεύματος\" λαμβάνο̣υ̣σιν οἱ ἐνταῦθα πνευματοφ̣όροι. καὶ ἐκχεῖται ὁ ἀρραβὼν ἀπὸ τοῦ πνεύματος. ὁ δὲ ἀρραβὼν ὅλου τινὸς μέρος ἐστίν. \"εἰς τὸ τε´̣λος̣\" οὖν, \"ὑπὲρ τῶν ἀλλοιωθησομένων\". \"αὕτη\" οὖν \"ἡ ἀλλοίωσις τῆς δεξιᾶς τοῦ ὑψίστου\". ἡ δεξιὰ τοῦ ὑψ̣ι´̣ς̣του ἄτρεπτος καὶ ἀναλλοίωτός ἐστιν. ἀεὶ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχει·","english":"And it is well said, \"of those who shall be changed,\" and not \"of those who have been changed.\" For no one is praised for knowledge and virtue if he has become knowledgeable or virtuous, but when he is knowledgeable; for virtue and knowledge belong to the active faculties, and they have their being in being exercised. \"For the end,\" therefore, \"concerning those who shall be changed.\" And this blessed and divine and transcendent change we have from the right hand of the Most High; for it has been said of it: \"This is the change of the right hand of the Most High.\" For just as \"being rich, for our sakes he became poor, that by his poverty we might become rich\"—and observe: \"being rich, for our sakes he became poor\"; for he was changed and came to dwell among us. And remaining without the sojourn, he is the same, he always has being rich. \"For our sakes he became poor.\" When, then, having become poor for our sakes, he makes us rich, we are changed with respect to riches and come to the end, if we become rich as he is, as far as is possible, when we behold \"his glory, glory as of the only-begotten from the Father, full of grace and truth.\" \"From the fullness,\" therefore, the saints receive. No one receives the fullness, nor do all. So also this: \"I will pour out of my Spirit.\" He did not say \"my Spirit\"; for those who are here bearers of the Spirit receive \"the earnest\" \"of the Spirit.\" And the earnest is poured out from the Spirit. And the earnest is a part of the whole. \"For the end,\" therefore, \"concerning those who shall be changed.\" \"This,\" then, \"is the change of the right hand of the Most High.\" The right hand of the Most High is immutable and unchangeable. It always has itself in the same state and in like manner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":579,"ref":"p579","source":"οὐκ ἄλλως γὰρ αὐτὴν ἢ τὸν σωτῆρα νοοῦμεν. πῶς οὖν ἀλλοιοῦται, ἴδω̣μ̣εν· συνκαταβαίνει παιδεύουσα· καὶ τότε τῷ ὄντι ὠφελούμεθα, ἐὰν συνκαταβῇ. μενούσης δὲ αὐτῆς ἐφ' ἑαυτὴν ἡμεῖς οὐκ ὠφελούμεθα. λέγει οὖν τοῦτο· \"μὴ εἰς τοὺς αἰῶνας ἀπώσεται κύρι328 ος ἢ ἐπιλήσεται τοῦ οἰκτιρῆσαι\"; ἔτι· \"ἢ ἀποκόψει τὸ ἔλεος αὐτοῦ ἀπὸ γενεᾶς εἰς γενεὰν ἢ συνέξει τοὺς οἰκτιρμοὺς αὐτοῦ\"; λέγει· \"καὶ εἶπα Νῦν ἠρξάμην\", ὅτε συνκαταβαινούσης πεῖραν ἔλαβον τῆς δεξιᾶς. \"νῦν ἠρξάμην\"· ἐν ἀρχῇ γέγονεν τοῦ γνῶναι τὴν ἀλήθειαν, ἐν ἀρχῇ τοῦ γνῶναι τὰ ἔργα τῆς προνοίας, τοὺς οἰκτιρμο̣ὺς τοῦ θεοῦ τοὺς ποιητικοὺς ἀγαθοῦ. \"εἶπα\" οὖν \"Νῦν ἠρξάμην\". λέγει· \"αὕτη ἡ ἀλλοίωσις\", ἣν ὑπέμεινα ἐγώ, \"τῆς δεξιᾶς τοῦ ὑψίστου\" ἐστίν. αὕτη με ἠλλοίωσεν. οὐδεὶς ἠδύνατο τῶν γε̣νητῶν ἀλλοιῶσαί με οὕτως· πάντες γὰρ δέονται τοῦ εἰς προκοπὴν ἄγοντος, τοῦ τελειοῦντος. δημωδέστερον δὲ καὶ κατὰ τοὺς εἰς μέσον λέγοντας ἐροῦμεν ὅτι ἡ ἀλλοίωσις τοῦ ὑψίστου αὕτη ἐστίν· εὐλογία ὢν γέγονε κατάρα, ἵν' ἀπολύσῃ κατάρας καὶ εὐλογουμένους ἀποδείξῃ. δικαιοσύνη ὠ`̣ν γέγονεν οὖν ἁμαρτία, ἁμαρτία δὲ τοιαύτη δικαιοσύνης ποιητική. \"ἐν αὐτῷ\" δὲ γινόμεθα \"δικ̣αιοσύνη ς ποιητική θεοῦ\". οὐκ ἁπλῶς οὖν δικαιοσύνη, ἀλλὰ θεοῦ. εἰρήκαμεν πολλάκις, ὅτι τὰ ὀνόματα τῶν ἕξε̣ων","english":"For we do not understand it otherwise than as the Savior. Let us see, then, how it is changed: it descends by condescending in order to teach; and then we are truly benefited, if it descends with us. But if it remains by itself, we are not benefited. So it says this: \"Will the Lord reject forever, or will he forget to have mercy?\" And again: \"Or will he cut off his mercy from generation to generation, or will he withhold his compassions?\" It says: \"And I said, Now I have begun,\" when, as it descended with me, I received a taste of the right hand. \"Now I have begun\": it has come to be at the beginning of knowing the truth, at the beginning of knowing the works of providence, the compassions of God that produce good. So I said, \"Now I have begun.\" It says: \"This is the change,\" which I endured, \"of the right hand of the Most High.\" This changed me. None of those who are begotten could have changed me in this way; for all are in need of the one who leads to progress, the one who perfects. And speaking more popularly, and in the manner of those who speak to the common crowd, we shall say that this is the change of the Most High: being a blessing, he became a curse, in order to release from the curse and to show forth those who are blessed. Being righteousness, he became sin—but such sin as produces righteousness. And \"in him\" we become \"the righteousness of God that produces.\" Not simply righteousness, then, but God's. We have often said that the names of dispositions","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":580,"ref":"p580","source":"ἔχουσιν οἱ παρονομαζόμενοι, ὅταν τελειωθῶσιν κατ' αὐτά. οὕτω γοῦν καὶ τὸν ἐν ἀγάπῃ τελειωθέντα, ὡς ἐνδέχεται ἐν τῷ βίῳ, ἀγάπην ὀνομάζει Παῦλος· τὸ γάρ· \"ἡ ἀγάπη οὐ φυσιοῦται, ου᾿̣κ ἀσχημονεῖ, οὐ περπερεύεται\", οὐ περὶ τῆς ἀγάπης τῆς ἀρετῆς λέγεται, τῆς ἐντολῆς τῆς πασῶν μείζονος, ἀλλὰ περὶ τοῦ ἔχοντος, περὶ τοῦ ποιοῦ. γίνεται οὖν ὁ σωτὴρ πάντα ἡμῶν ἕνεκα. γίνεται σάρξ, \"ἵν' ἡμεῖς δικαιοσύνη θεοῦ γενώμεθα\"· θεασάμενοι γὰρ \"τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς\", οὐ μένομεν σάρκες, ἀλλὰ θεοὶ γινόμεθα κατ' ἐκείνους τοὺς \"πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο\". \"αὕτη\" οὖν \"ἡ ἀλλοίωσις\" κατ' ἀμφότερα, καὶ ἤτοι ἣν ἡμεῖς η᾿̣λλ̣οιώθ̣ημεν ἢ ἣν αὐτὸς ἡμῶν ἕνεκα ὑπέστη, οὐ τραπείς, οὐκ ἀλλοιωθεὶς κατὰ τὴν θεότητα, ἀλλὰ κατ̣ὰ τὴν οἰκονομίαν, κατὰ τὴν ἐνανθρώπησιν. \"εἰς τὸ τέλος\" οὖν, \"ὑπὲρ τῶν ἀλλοιωθησομε´̣νων\"· οἱ ἀλλοιωθησόμενοι οὗτοι οἱ ἔτι ἐν τῷ ἀλλοιοῦσθαι ὄντες φθάσουσίν ποτε εἰς τὸ τέλος τη῀̣ς̣ ἀλλοιώσεως· οὐδὲ γὰρ ἄρχεταί τις, ἵνα μὴ τελειωθῇ, ἀλλ' ἵνα μετὰ πολλὰς προκοπὰς εἰς αὐτὸ τὸ πέρας τῆς ποιότητος ἐκείνης καθ' ἣν ἀλλοιοῦται, φθάσῃ. τί δὲ τὸ τέλος ἢ τὸ θεοποιηθῆναι, ἵνα πάντα ᾖ; τινὲς λαμβάνουσιν αὐτὸ περὶ τη῀̣ς̣ ἀναστάσεως τῆς ἐκ νεκρῶν λέγοντες τοὺς ἐγειρομέν̣ους ἀντὶ φθαρτοῦ σώματος ἄφθαρτον ἔχοντας καὶ ἀντὶ ψυχικοῦ πνευματικὸν καὶ ἀν̣τ̣ὶ ἀσθενοῦς καὶ ἀδ̣όξου ἰσχυρὸν καὶ ἔνδοξον. Παῦλος δὲ λέγων οὐκ εἶπεν· \"πάντες δὲ ἀλλοιωθησόμεθα\", ἀλλὰ \"ἀλλα̣γησόμεθα\", \"κ̣αὶ οἱ νεκροὶ ἀναστήσονται ἄφθαρτοι\", ἐπεὶ κατ' οὐσίαν τὸ σῶμα ἐγείρεται·","english":"Those who are called by a name derived from something have it when they are perfected according to it. Thus, at any rate, Paul also calls him who has been perfected in love, as far as is possible in this life, \"love\"; for the words \"love is not puffed up, does not behave unseemly, is not boastful\" are not said about love as a virtue, the commandment that is greater than all, but about the one who possesses it, about the person of a certain quality. The Savior, then, becomes all things for our sake. He becomes flesh, \"so that we might become the righteousness of God\"; for having beheld \"his glory, glory as of the only-begotten,\" we do not remain flesh, but we become gods according to those \"to whom the word of God came.\" \"This change,\" then, is in both respects—either the change by which we have been changed, or the one which he underwent for our sake, not turned, not changed in his divinity, but in his economy, in his becoming man. \"For the end,\" then, \"for those who will be changed\": these who will be changed, those who are still in the process of being changed, will one day arrive at the end of the change; for no one begins in order that he may not be perfected, but in order that after many advances he may arrive at the very limit of that quality according to which he is changed. And what is the end but to be made divine, so that he may be all things? Some take this to be said about the resurrection from the dead, saying that those who are raised have an incorruptible body instead of a corruptible one, and a spiritual body instead of a natural one, and a strong and glorious body instead of a weak and inglorious one. But Paul, when speaking, did not say, \"We shall all be changed,\" but \"we shall be transformed,\" and \"the dead will be raised incorruptible,\" since the body is raised in respect of its substance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":581,"ref":"p581","source":"οὐ γὰρ ἐκ σώματος ἀσώματον γίνεται, ἀλλ' ἐκ τοιοῦδε σώματος τοιόνδε σῶμα κατὰ ποιότητα τὴν μεταβολὴν ἔχον. ἐὰν οὕτω λάβωμεν κατὰ ποιότητα μόνον, ἀλλοίωσίς ἐστιν. ἐὰν δέ, ἐπεὶ μὴ ταὐτόν ἐστιν τὸ φθαρτὸν τῷ ἀφθάρτῳ, τὸ φθαρτὸν ἄφθαρτον γένηται, ἠλλάγη, ἠλλάγη κατὰ μεταβολήν. οὐ λέγω, ὅτι ἐκ σώματος ἀσώματον γέγονεν, ἀλλ' ἐκ φθαρτοῦ σώματος ἄφθαρτον σῶμα. ἐπερ· μένει δὲ τὸ σῶμα; –μένει τὸ σῶμα, καὶ ω῾̣ς ἡ ἁμαρτωλὸς ψυχὴ ἐὰν γένηται δικαία, ἡ ψυχὴ μένει. κατὰ ἀλλοίωσιν δὲ ἡ μεταβολὴ γέγονεν. ἐὰν οὖν κατὰ ἀλλοίωσιν ἀνάστασις γένηται, ἡ σὰρξ πάλιν σάρξ ἐστιν, τὸ φθαρτὸν πάλιν φθαρτόν ἐστιν· οὐ γὰρ ποιότητα λέγω τὸ φθαρτὸν ἢ τὴν σάρκα. κατὰ ἀλλαγὴν οὖν γίν̣ε̣τ̣αι. ἐάν, φέρε, ἐξ ὀστράκου πεποιημένον σκεῦος ἢ διὰ ζωγραφίας ἢ ἄλλως πως ἀμείβωμεν αὐτοῦ τὰς χροιάς, ἀλλοιοῦται τοῦτο· μένει γὰρ τὸ αὐτό. ἐὰν δὲ ποιήσαντες ἐκ πηλοῦ σ̣κεῦος προσαγάγωμεν αὐτὸ τῷ πυρὶ καὶ γένηται ὄστρακον, οὔκ ἐστιν ἀλλοίωσις αὕτη, ἀλλὰ ἀλλαγή, οὐχ ὅτι ἐξεβλήθη ἔξω τὸ πήλινον καὶ εἰσήχθη τὸ ὄστρακον· ὅτι ἐκεῖνο γέγονεν ὀσ̣τράκινον. πάλιν ἡ ἄμμος καὶ τὸ νίτρον σκευασθέντα ὑπὸ τῶν ὑελεψῶν γίνεται ὕελος τὸ εἶδος, καὶ οὐ λέγω ὅτι ἠφανίσθη ἡ ἄμμος ὡς τὸ μηκέθ' ἀπελθούσῃ ἢ τὸ νίτρον, ἀλλὰ αὐτὰ ἐκεῖνα ὕελος γέγονεν. καὶ ὅτι ἀλλαγή ἐστιν, ἄκουε· τὸ νίτρον ὅτε νίτρον ἦν, ὑγρότητος παρεμπεσούσης ἐλύετο, ἡ δὲ ὕελος ἡ ἐξ αὐτοῦ γεγενημένη οὐ λύεται. πάλιν ἡ ἄμμος ὑγρότητος παρεμπεσούσης σπορὰς ἦν. ὅταν δὲ γένηται ὕελος, οὐκέτι σποράς ἐστιν.","english":"For it is not from a body that a bodiless thing comes to be, but from a body of a certain kind a body of a certain kind comes to be, having its change according to quality. If we take it thus, according to quality only, it is an alteration. But if, since the corruptible is not the same as the incorruptible, the corruptible becomes incorruptible, it has been changed—changed by a transformation. I do not say that a bodiless thing has come to be from a body, but an incorruptible body from a corruptible body. But does the body remain? —The body remains, just as the sinful soul, if it becomes righteous, the soul remains. But the change has come about by alteration. If, then, the resurrection comes about by alteration, the flesh is again flesh, and the corruptible is again corruptible; for I do not call corruptible or flesh a quality. So it comes about by a change. Suppose, for instance, we change the colors of a vessel made of potsherd, either by painting or in some other way—this is altered, for it remains the same. But if, having made a vessel out of clay, we bring it to the fire and it becomes potsherd, this is not an alteration but a change—not because the clay vessel was cast out and the potsherd brought in, but because that very thing became potsherd. Again, sand and natron, when prepared by the glassmakers, become glass in form, and I do not say that the sand was destroyed so as to be no longer present, or the natron, but that those very things became glass. And that it is a change, hear: the natron, when it was natron, was dissolved by the influx of moisture, but the glass made from it is not dissolved. Again, the sand, when moisture entered in, was seed-like; but when it becomes glass, it is no longer seed-like.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":582,"ref":"p582","source":"ταύτην οὖν ἀλλαγὴν λέγω οὐκ ἐξ ὑποκειμένου εἰς ἄλλο ὑποκείμενον, ἀλλὰ εἰς γενάμενον ἐκ φθαρέντος γεγονέναι. φθείρεται τὸ νίτρον καὶ ἡ ἄμμος καὶ γίνεται ἡ ὕελος. ἡ φθορὰ δὲ τούτων οὐκ εἰς τὸ μὴ ὂν αὐτὰ κ̣αταστρ̣έφει. καὶ τὸ τοῦ ὀστράκου, ὡς εἶπον, τὸ ἐκ πυρὸς ὄστρακον γεγενημένον οὐκ εἰς τὸ μὴ ὀ`̣ν κα̣ταβάλλει τὸν πηλόν, καὶ γίνεται τὸ ὄστρακον ἑτέρωθέν ποθεν. ὡσαύτως ἐξ ᾠοῦ γίνεται τὸ ὄρ̣νεον· μὴ γὰρ ἔξω βάλλεται τὸ ᾠόν, ἵνα εἰσαχθῇ τὸ ὄρνεον· αὐτὸ ἐκεῖνο εἰς τοῦτο μεταβάλλει, οὐκέτι μέντοι ἐστὶν ᾠόν· λοιπὸν γὰρ τοῦτο ἵπταται, αἴσθησιν ἔχει. τούτων δὲ οὐδὲν ὑπέμειν̣εν τὸ ᾠόν. καὶ ὁ Παῦλος τῷ τῆς σπορᾶς ὀνόματι κέχρ̣η̣ται· \"σπείρεται ἐν φθορᾷ, σπείρεται ἐν ἀσθενείᾳ\". λέγω· τὸ σπέρμα τοῦ ζῴου ὅτε σπέρμα ἐστίν, οὔκ ἐστιν̣ ζῷον. αὐτὸ δὲ μεταβάλλει εἰς τὸ ζῷον· οὐ γὰρ ἀφανισθέντος τοῦ σπέρματος ζῷον ἔξωθέν ποθεν\n\nἐπιγίνεται, ἀλλὰ αὐτὸ τὸ σπέρμα πρότερον εἰς φύσιν τραπέν, εἶτ' ἐκ φύσεως εἰς ἔνβρυον, μετὰ το`̣ ἔνβρυον ζῷον γενόμενον ὑφίσταται τὴν ἀπότεξιν. αὗται οὖν ἀλλαγαί εἰσιν, οὐκ̣ ἀλλοιώσεις· οὐδὲ γὰρ ποιό330 τητος μόνης γίνεται μεταβολή. καὶ πολλά γε ἔστιν τοιαῦτα ἔστιν εὑρεῖν. καὶ αὐτὸς δὲ ὁ Παῦλος τοῖς σπέρμασιν χρησάμενος· ὁ κόκκος τοῦ σίτου πρὸ σπορᾶς κόκκος ἐστίν. ὅταν δὲ σπαρεὶς γεωργίας τύχῃ, γίνεται στάχυς· ἀλλά, λέγουσιν ἄλλοι, ἀλλὰ πάλιν σῖτος. οὐκ οἶδαν δὲ ὅτι παράδειγμά ἐστιν τὸ λεχθέν. ἐλέχθη δὲ πολλάκις ὅτι οὐκ ἐξομαλίζονται τὰ παραδείγματα, ἐπεὶ οὐκέτι παραδείγματά εἰσιν. πάλιν μὴ ταὐτόν ἐστιν ἄρτι βρέφος καὶ παῖς.","english":"This change, then, I say is not from one underlying subject into another underlying subject, but into something that has come to be from something that has perished. Natron is destroyed, and sand, and glass comes to be. But their destruction does not reduce them to non-being. And in the case of the potsherd, as I said, the potsherd that has come to be from fire does not cast the clay down into non-being, and the potsherd comes to be from somewhere else. In the same way, from an egg the bird comes to be; for the egg is not thrown outside so that the bird may be brought in; that very thing changes into this, yet it is no longer an egg; for the rest, this flies, it has perception. But the egg has undergone none of these things. And Paul has used the name of sowing: \"It is sown in corruption, it is sown in weakness.\" I say: the seed of a living creature, when it is seed, is not a living creature. But it changes into the living creature; for it is not that, the seed having disappeared, a living creature comes to be from somewhere outside, but the seed itself, first turned into a nature, then from a nature into an embryo, and after the embryo has become a living creature, it undergoes the birth. These, then, are changes, not alterations; for the change is not of quality alone. And one can find many such things. And Paul himself, having used seeds: the grain of wheat before sowing is a grain. But when, having been sown, it obtains cultivation, it becomes an ear of grain; but, others say, but again wheat. But they do not know that what was said is an example. And it has often been said that examples are not made exactly equal, since then they would no longer be examples. Again, an infant just now and a child are not the same.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":583,"ref":"p583","source":"ὅμως τὸ βρέφος εἰς τὸν παῖδα μεταβάλλει, καὶ οὐ λέγω ὅτι εἰς τὸ μὴ ὂν καταστρέψαντος τοῦ βρέφους εἰσῆλθέν ποθεν ὁ παῖς, ἀλλὰ αὐτὸ τὸ βρέφος μετέβαλεν κατά τε αὔξησιν καὶ τὴν ἄλλην ποιότητα, γέγονεν παῖς, οὐ μετηλικιώθη. καὶ κατὰ μὲν τὴν ἡλικίαν ἄλλο ἐστὶν βρέφος καὶ ἄλλο παῖς, κατὰ δὲ τὸν μεθηλικιούμενον ἄνθρωπον οὐκ ἔνι διαφορά· εἷς γὰρ ὑποκείμενος τῷ βρέφει ἐκείνῳ καὶ τῇ ἡλικίᾳ ἐκείνῃ· ἀπολωλός, πάλιν ἄνθρωπός ἐστιν τῷ παιδὶ ὑποκείμενος. καὶ ἐὰν ἐκ τοῦ παιδὸς εἰς τὸν βούπαιδα μεταβάλῃ, πάλιν ἡ ἡλικία μετέβαλεν. ἐστὶν δὲ ποιότης αὕτη, ποιότης δ̣ὲ οὐσιώδης. καὶ πάλιν ἀεὶ μεθηλικιούμενον ἕως φθάσῃ εἰς τὸ γῆρας. ποιότητας οὖν κ̣αὶ ἡλικίας ἐξαλλάττει· εἶπον γὰρ τὰς ἡλικίας οὐσιώδεις εἶναι ποιότητας. ὁ αὐτὸς δὲ ἄνθρωπος μένει. κἂν μυρίαν οὖν μεταβολὴν δέξηται τὸ σῶμα ἐν τῇ ἀναστάσει, σῶμά ἐστιν̣, οὐ σῶμα μέντοι τόδε, οὐ τὸ πρὸ τῆς μεταβολῆς. καὶ ὁ Παῦλος γοῦν ἠναγκάσθη ὡς ἄλλο καὶ ἄλλο εἰπεῖν. εἶπεν δὲ ὅτι· \"σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν\". λέγει· \"οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν\". ἔνθα δὲ τὸ πρῶτον καὶ τὸ ἔπειτα, οὐ ταὐτότης σημαίνεται. ὅμως δὲ τὸ πρῶτον καὶ τὸ ἔπειτα οὐκ ἐπὶ ἐξαλλαγῆς οὐσιῶν λαμβάνομεν, ἀλλὰ ἐξαλλαγῆς τοῦ αὐτοῦ σώματος, ἐπ̣εὶ ἐκ̣ φθαρτοῦ ἄφθαρτον καὶ ἐκ ψυχικοῦ πνευματικὸν γέγονεν. ἄλλο οὖν ἐστιν ἀλλαγὴ καὶ ἄλλο ἀλλοίωσις. ἡ μεταβολὴ τῆς ψυχη῀̣ς ποιεῖ τὴν ἀλλοίωσιν, τὴν ἐπαινουμένην λέγω ἢ καὶ τ̣ὴν ψ̣ε̣γομένην· καὶ ἐπὶ τὸ χεῖρον γὰρ̣ ἔστιν ἀλλοιω θῆναι, ὡς εἴρηται·","english":"Nevertheless the infant changes into the child, and I do not say that the infant was destroyed into non-being and the child came in from somewhere, but the infant itself changed in respect of growth and the other quality, and became a child, not advanced in age. And in respect of age, the infant is one thing and the child another, but in respect of the human being who advances in age there is no difference; for the one underlying subject of that infant and that age, having perished, is again a human being, the underlying subject of the child. And if from the child he changes into the youth, again the age has changed. And this is a quality, and a substantial quality. And again he is always advancing in age until he reaches old age. So he exchanges qualities and ages; for I said that the ages are substantial qualities. But the same human being remains. And even if the body receives a countless change in the resurrection, it is a body, yet not this body, not the one before the change. And Paul, at any rate, was compelled to speak of one thing and another thing. For he said: \"It is sown a natural body, it is raised a spiritual body.\" He says: \"The spiritual is not first, but the natural, then the spiritual.\" And where there is a first and a then, identity is not signified. Nevertheless we do not take the first and the then as a change of substances, but as a change of the same body, since from corruptible it has become incorruptible and from natural it has become spiritual. Change, then, is one thing and alteration another. The change of the soul produces the alteration—I mean the one that is praised or also the one that is blamed; for it is possible to be altered for the worse, as it has been said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":584,"ref":"p584","source":"\"πῶς ἀμαυρωθήσεται τὸ χρυσίον, πῶς ἀλλοιωθήσεται τὸ ἀργύριον τὸ ἀγαθόν\"; καὶ λέγει· \"υἱοὶ Σιὼν οἱ τίμιοι ἐπηρμένοι χρυσίῳ καὶ ἀργυρίῳ, πῶς ἐλογίσθησαν εἰς ἀγγεῖα ὀστράκινα ἔργα χειρῶν\" ἑαυτῶν; ἄλλα π̣άλιν δ̣είξει ἀλληγορία· χρυσίον γὰρ εἰς ὀστράκινα σκεύη μεταβεβληκέναι λέγεται οὐ κατ' ἱστορίαν, ἀλλὰ κατὰ ἀναγωγήν. \"εἰς τὸ τέλος\" οὖν, \"ὑπὲρ τῶν ἀλλοιωθησομένων· τοῖς υἱοῖς Κόρε εἰς σύνεσιν\". καὶ ἐπεὶ αὐτὴ ἡ ἐπιγραφὴ καὶ ὅλος ὁ ψαλμὸς μυστήρια ἔχει ἐνκεκρυμμένα, διὰ τοῦτο συνέσεως χρεία τῷ τὴν ᾠδὴν ταύτην προφέροντι· \"εἰς σύνεσιν\" γάρ ἐστιν. καὶ ἔλεγον καὶ ἐπὶ τοῦ τριακοστοῦ πρώτου ψαλμοῦ, ἐπεὶ μετ' αἰνιγμοῦ ἐλέχθη. \"ᾠδὴ\" οὖν \"ὑπὲρ τοῦ ἀγαπητοῦ\". ἡ ᾠδὴ ἡ ἐπινίκιος αὕτη ὑπὲρ τοῦ ἀγαπητοῦ γέγονεν· αὐτὸς γὰρ καὶ τῆς ἀλλοιώσεως αἴτιος γέγονεν· εἶπον γὰρ ὅτι \"πλούσιος ὢν ἐπτώχευσεν\", ἵνα πλουσίους ἡμᾶς ἐργάσηται, οὐ κατὰ φαντασίαν πλουσίους, οὐκ αἰσθητῶς, ἀλλὰ ἔχοντας \"πάντα λόγον καὶ πᾶσαν γνῶσιν\". εἶπον ὅτι κατάρα γεγενημένος εὐλογίαν ἐβεβαίωσεν. ὁ ἀγαπητὸς οὖν αἴτιος γέγονεν τῆς βελτίστης ταύτης ἀλλοιώσεως. διὰ τοῦτο ἡ ᾠδὴ αὐτῷ ἀνατίθεται· ὥσπερ καὶ στρατ̣ηγῷ ἢ βασιλεῖ ἡ ἐπινίκιος ᾠδὴ ἀναπέμπεται καίτοι συνκαμόντων καὶ ἄλλων, δορυφόρων, στρατιωτῶν, ἀλλὰ τὸ κεφάλαιον τῆς νίκης τῷ βασιλεῖ ἢ τῷ στρατηγῷ ἐπιγράφεται. ἐπερ· τὸ \"ὑπὲρ τοῦ ἀγαπητοῦ\"; – ἀντὶ τοῦ περί\"3· μὴ γὰρ ἀεὶ τὸ ὑπέρ τινος\"3 λέγεται· \"ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον\"· μὴ γὰρ ὧδε τὸ \"περὶ ἡμῶν\" ἀντὶ τοῦ συναγορεύων ἡμῖν\"3 λέγεται. ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν.","english":"How will the gold be dimmed, how will the good silver be changed?\" And he says: \"The sons of Zion, the precious ones, lifted up with gold and silver, how were they reckoned as earthen vessels, works of their own hands?\" Again the allegory will show other things; for the gold is said to have been changed into earthen vessels not according to history, but according to anagogy. \"For the end,\" then, \"concerning those who will be changed; to the sons of Kore for understanding.\" And since this inscription itself and the whole psalm has mysteries hidden in it, for this reason there is need of understanding for the one who utters this ode; for it is \"for understanding.\" And I also said this in the case of the thirty-first psalm, since it was spoken with a riddle. \"An ode,\" then, \"concerning the beloved.\" This triumphal ode has come to be concerning the beloved; for he himself has become the cause of the change; for I said that \"being rich he became poor,\" in order that he might make us rich—not rich in imagination, not perceptibly, but having \"every word and every knowledge.\" I said that having become a curse he confirmed a blessing. The beloved, then, has become the cause of this best change. For this reason the ode is dedicated to him; just as also to a general or a king the triumphal ode is sent up, although others also have labored together—guards, soldiers—but the chief point of the victory is ascribed to the king or the general. Why \"concerning the beloved\"?—instead of \"about.\" For \"concerning\" is not always said in the sense of \"on behalf of\": \"so that the adversary may be put to shame, having nothing to say about us as evil\"; for here \"about us\" is not said instead of \"speaking in our defense.\" My heart has belched forth a good word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":585,"ref":"p585","source":"τὸν ψαλμὸν τοῦτον λαμβάνουσίν τ̣ινες καὶ\n\nἐκ προσώπου τοῦ πατρὸς εἰρῆσθαι καὶ ἐκ προσώπου τοῦ τελείου ἀνδρός, τοῦ σοφοῦ. οἶδας δὲ ὅτι ἡ ἐρυγὴ τῆς προκαταβληθείσης τροφῆς τὴν εὐωδίαν προφέρει· οὐδὲν γὰρ ἕτερόν ἐστιν ε᾿̣ρ̣υγὴ ἢ πρόοδος πνεύματος ἀπὸ στομάχου δηλοῦσα τὴν ποιότητα τῶν προκαταβεβλημ̣ένων. ἐάν τις γοῦν τραφῇ μῆλον, τὴν ἐρυγὴν μήλου ποιότητα καὶ εὐωδίαν φέρουσαν ἔχει. ὅταν οὖν ἅγιος τραφῇ τὸν \"ἄρτον τῆς ζωῆς\" καὶ τὰς Ἰησοῦ σάρκας οὔσας βρῶσιν ἀληθινὴν καὶ τοὺς καρποὺς \"τοῦ ξύλου τῆς ζωῆς\" καὶ πίῃ τὸν τρυγώμενον ἀπὸ \"τῆς ἀμπέλου τῆς ἀληθινῆς\" οἶνον, ἐρυγὴν ἔχει κατάλληλον τοῖς προκαταβεβλημένοις βρώμασιν. ὁ οὕτω τραφεὶς καὶ ἐρυγεὶς σημαίνεται· \"ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας προφέρει τὸ ἀγαθόν\". καὶ ἐπεὶ περὶ νοητῶν ἐστιν, οὐκ ὠ´̣κνησεν ἀντὶ στομάχους θησαυρὸν εἰπεῖν τὴν καρδίαν. ὁ οὖν τραφεὶς τὴν μακαρίαν τροφὴν καὶ ἀπολαύσας τῶν σαρκω῀̣ν Ἰησοῦ καὶ τοῦ \"ἄρτου τῆς ζωῆς\", τοῦ ἄρτου τοῦ οὐρανίου, προφέρει λόγους καταλλήλους οἷς ἐτράφη καὶ ἐρε̣ῖ· \"ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν\". τέως οὖν περὶ τοῦ ἀνθρώπου λέγο̣μ̣εν. οἱ υἱοὶ Κόρε τουτῷ αὐτῷ νοῒ καὶ τῷ αὐτῷ πνεύματι τοὺς ὕμνους προφέροντες ἑνικῶς αὐτοὺς προφέρουσιν. ὡς τό· \"ὃν τρόπον ε᾿̣πιποθεῖ ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων, οὕτως ἐπιποθεῖ ἡ ψυχή μου\", οὕτω καὶ ἐνταῦθα ὡς εἷς καὶ ε῾̣νικῶς λέγουσιν· \"ἐξηρεύξατο ἡ καρδία μου\". ἀναφέρεται δὲ αὕτη εἰς ἕκαστον τῶν σοφῶν· εἰ γὰρ ὁ σοφὸς ἃ ἔχει ἐν τῇ καρδίᾳ καὶ ἃ ἐτράφη, ταῦτα προφέρει παιδεύων, ἐξηρεύξατο τὸν ἀγαθὸν λόγον.","english":"Some take this psalm to have been spoken both in the person of the Father and in the person of the perfect man, the wise man. And you know that the belching of food previously swallowed brings forth its fragrance; for a belch is nothing other than a going forth of breath from the stomach, revealing the quality of what was previously swallowed. If, then, someone has been fed on an apple, the belch he has carries the quality and fragrance of the apple. When, therefore, a holy man has been fed on the \"bread of life\" and on the flesh of Jesus, which is true food, and on the fruits of the \"tree of life,\" and has drunk the wine pressed from the \"true vine,\" he has a belch suited to the foods previously swallowed. The one thus fed and belching is signified: \"The good man out of the good treasure of his heart brings forth good.\" And since the discussion concerns intelligible things, he did not shrink from calling the heart a treasure instead of a stomach. So the one who has been fed the blessed food and has enjoyed the flesh of Jesus and the \"bread of life,\" the bread of heaven, brings forth words suited to what he was fed on, and will say: \"My heart has belched forth a good word.\" For the present, then, we speak concerning the man. The sons of Korah, bringing forth the hymns with this same mind and the same spirit, bring them forth in the singular. As in: \"As the deer longs for the springs of waters, so my soul longs,\" so also here they speak as one and in the singular: \"My heart has belched forth.\" And this is referred to each of the wise; for if the wise man brings forth, teaching, the things he has in his heart and the things he was fed on, he has belched forth the good word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":586,"ref":"p586","source":"ἐξ οὗ πάλιν συνάγει ὁ λόγος, ὅτι εἴ τις μὴ τραφεὶς θέλει προφέρειν λόγον, οὔκ ε᾿̣στιν ἐρυγὴ ἀγαθή. καὶ πάλιν ὁ χειρίστας τροφὰς τραφεὶς μοχθηρὸν καὶ πονηρὸν ἔχει λόγον παιδεύσεω̣ς εἶτα λέγει λέγω ἐγὼ τὰ ἔργα μου τῷ βασιλεῖ. εἰς τοσοῦτόν εἰσιν πεπαρρησιασμέντα τὰ ἔργα μου καὶ κατάγνωσιν μηδεμίαν φέροντά μου μηδὲ ἔνκλημα. λέγω αὐτῷ τῷ βασιλεῖ, τῷ κριτῇ. ἡ γλῶσσά μου κάλαμος γραμματέως ὀξυγράφου. ὁ λόγος μου σημαινόμενος διὰ τῆς γλώττης. πολλαχοῦ εὑρήσεις ἀντὶ τοῦ λόγου τὴν γλῶτταν. ὡς ἐὰν λέγῃ· \"ἐξολεθρεύσει κύριος πα´̣ντα τὰ χείλη τὰ δόλια καὶ γλῶσσαν μεγαλορήμονα\", τὸν λόγον λέγει μεγαλορήμονα. ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. καὶ οἱ τῶν ἀνθρώπων υἱοί, τουτέστιν οἱ τοῦ κόσμου σοφοὶ καὶ οἱ ὅπως ποτε`̣ ἐπαγγελλόμενοι διδασκαλίαν, δοκοῦσιν κάλλος ἔχειν ἐν τοῖς λόγοις ἑαυτῶν. τοῦ δε`̣ ἡμετέρου λόγου τὸ κα´̣λλο̣ς παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων ἐστίν, θεό πεμπτόν ἐστιν, θεόδοτόν ἐστιν, ἀληθινὴ σοφία ἐστίν. ἔχ̣ει τι οὖν πλεῖον παρὰ τοὺς τῶν ἀνθρώπων υἱοὺς τοὺς ἀπὸ καρδίας ἑαυτῶν φθεγγομένους τῆς σπουδῆς κ̣α̣ὶ μαθήσεως ἑαυτῶν λόγους συναγαγόντας καὶ μαθήματα. λοιπὸν ἄκουε· ἐκ προσώπου τοῦ πατρὸς λαμβάνεται ὁ ψαλμός. καὶ σχεδὸν πάντες οἱ εἰς τὸ κοινὸν λέγοντες οὕτω λαμβάνουσιν. τὰ ὑπερφυῆ κ̣αὶ μεγάλα καὶ ὑπέρτερα τῶν νοημάτων μόλις διὰ πολλῶν παραδειγμάτων φανεροῦται. θ̣έλοντες οὖν πολλάκις εἰπεῖν ὅτι εἷς ἐστιν ὁ θεός, μυρία λέγομεν.","english":"From this the account again concludes that if someone who has not been nourished wishes to bring forth speech, it is not a good belching. And again, one who has been nourished on the worst foods has a base and wicked word of instruction. Then he says, I speak my works to the king. To such a degree are my works spoken with boldness and bring no condemnation against me, nor any accusation. I speak to the king himself, to the judge. My tongue is a pen of a swift-writing scribe. My word is signified through the tongue. In many places you will find the tongue used in place of the word. As when it says, \"The Lord will destroy all deceitful lips and a tongue that speaks great things,\" it means the word that speaks great things. Beautiful in beauty beyond the sons of men. And the sons of men, that is, the wise of this world and those who in whatever way profess teaching, seem to have beauty in their own words. But the beauty of our word is beyond the sons of men; it is sent from God, it is God-given, it is true wisdom. It has something more, then, beyond the sons of men who utter words from their own heart, who have gathered words and teachings of their own zeal and learning. For the rest, hear: the psalm is taken from the person of the Father. And nearly all who speak on the common meaning take it thus. Things surpassing nature and great and higher than thoughts are made clear only with difficulty through many examples. Wishing, then, often to say that God is one, we speak countless things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":587,"ref":"p587","source":"λέγομεν ὅτι οὐδὲν αὐτῷ συνδυάζει, οὐκ ἔστιν ἐν αὐτῷ ὕλη καὶ εἶδος, μονάς ἐστιν, ἑνάς ἐστιν, καὶ μόλις διὰ τοῦ πλήθους τῶν λέξεων φανεροῦμεν αὐτά. ὅταν δὲ θέλω περὶ οἴνου εἰπεῖν, ἀρκεῖ εἰπεῖν οἶνος· εἰδόσιν γάρ, τί ἐστιν, λ̣έγετ̣α̣ι· καὶ μόνον τὴν ἔννοιαν διὰ λέξεως σημαίνομεν. περὶ γῆς ταὐτ̣όν. οὐ πολλῶν ἡμῖν χρεία λόγων. ὅταν̣ δὲ λέγωμεν ὅτι ὁ θεὸς γῆ ἐστιν αὐτοῦ λέγοντος· \"μὴ ἔρημος ἐγενόμην τῷ Ἰσραὴλ ἢ γῆ κεχερσωμένη\"; μυρία ὅσα λέγομεν ἵνα δηλώσωμεν, πῶς ὁ θεὸς λέγεται γῆ. πάλιν ἐὰν λέγωμεν αὐτὸν πηγήν, οὐχ ὁλίγα λέγομεν ὡς ὅταν περὶ αἰσθητῆς πηγῆς ἀπαγγέλλωμεν. περὶ δὲ θεοῦ πολλὰ λέγομεν ὅτι· ἐπεὶ τὰ προσόν̣τα τῷ θεῷ καὶ τὸ πλήρωμα τῶν ἀγαθῶν αὐτοῦ οὐκ ἔξωθέν ἐστιν ἐπ̣ιρ̣ε´̣ον καὶ ἐπιχορηγούμενον, ἀλλὰ αὐτὸς πλήρης τῶν ἀγαθῶν. τὸ πλήρωμα οὖν τῶν καλῶν, τὸ πλη´̣ρωμα τυγχάνων τῶν ἀρετω῀̣ν λέγεται πηγή. καὶ ἡ ἐκ πατρὸς τοίνυν τοῦ\n\nσωτῆρος γέννησις οὐ πρόχειρος οὖσα οὐδὲ λημπτὴ τοῖς θέλουσιν, ἀλλ' ἐκείνοις μόνοις, οἷς ἀποκάλυψις τ̣οῦ πατρ̣ὸς̣ γέγονεν καὶ τοῦ υἱοῦ–ὥσπερ γὰρ ὁ πατὴρ ἀποκαλύπτει τὸν υἱόν, καὶ ὁ υἱὸς τὸν πατέρα–, πολλῶν παραδειγμάτων χ̣ρεία, ἵνα ἡ οἰκειότης τοῦ υἱοῦ πρὸς τὸν πατέρα καὶ ἡ γέννησις φανερωθῇ. λέγει γοῦν αὐτὸν \"ἀπαύγασμα φωτός\". τὸ ἀπαύγασμα οὐκ ἔξωθεν τοῦ φωτός ἐστιν. ἐξ αὐτοῦ γεννᾶται. καὶ οὐ προϋπάρχει τὸ φῶς τοῦ ἀπαυγάσματος· ἅμα γὰρ φῶς καὶ ἀπαυ´̣γασμα. ἐὰν οὖν θέλωμεν δεῖξαι ὅτι ἀΐδιος γέννησίς ἐστιν τοῦ υἱοῦ, ἀΐδιον ἐξ ἀϊδίου λέγομεν αὐτὸν α᾿̣π̣αύγ̣α̣σμα φωτός.","english":"We say that nothing is coupled with him, that there is no matter and form in him; he is a monad, he is a henad, and only with difficulty do we make these things clear through the abundance of words. But when I wish to speak about wine, it suffices to say \"wine\"; for it is spoken to those who know what it is, and we signify the concept only through a word. The same holds for earth. We have no need of many words. But when we say that God is earth, since he himself says, \"Was I a wilderness to Israel, or a land made desolate?\"—we say countless things in order to show how God is called earth. Again, if we call him a spring, we do not say few things, as when we report about a perceptible spring. But about God we say many things, because the things that belong to God and the fullness of his good things are not from outside, flowing in and supplied, but he himself is full of good things. The fullness, then, of good things, being the fullness of the virtues, is called a spring. And so the generation of the Savior from the Father, since it is not readily available nor graspable by those who wish it, but only by those to whom the revelation of the Father and of the Son has come—for just as the Father reveals the Son, so the Son reveals the Father—needs many examples, so that the intimacy of the Son with the Father and his generation may be made clear. At any rate, he calls him \"a radiance of light.\" The radiance is not outside the light. It is begotten from it. And the light does not exist before the radiance; for light and radiance are simultaneous. If, then, we wish to show that the generation of the Son is eternal, we call him an eternal radiance of light from the eternal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":588,"ref":"p588","source":"οἱ ἑτερόδοξοι δὲ οὐκ ἴσασιν, πῶς ἕκαστα τούτων λε´̣γ̣ε̣τ̣αι, καὶ οὐχ ὡς ὑποδείγματα αὐτὰ λαμβάνουσιν καὶ λέγουσιν ὅτι· τὸ φῶς οὐσία ἐστίν, τὸ ἀπαύγασμα ἐνέργειά ἐστιν. οὐκοῦν ἐνέργεια οὐσίας ἐστὶν ὁ υἱὸς καὶ οὐκ οὐσία\"3; οὐ νοοῦσιν δέ, διὰ τί τοῦτο ἐλέχθη· ἵνα μάθῃ ὅτι οὐ προϋπάρχει τοῦ υἱοῦ ὁ πατήρ· μὴ γὰρ αἰσθητὸν φῶς ἐστιν ὁ πατὴρ καὶ αἰσθητὸν ἀπαύγασμά ἐστιν ὁ υἱός. ἐπὶ τῶν ἀνθρωπίνων διδασκαλία γέγονεν, ἵνα ἐξ ὧν ἴσμεν ἃ μὴ ἴσμεν μανθάνωμεν. οἴδαμεν δὲ ὅτι οὐ προϋπάρχει τὸ φῶς τοῦ ἀπαυγάσματος. πάλιν λέγεται ὁ πατὴρ πηγὴ σοφίας· \"κατελείψατε\" γὰρ \"τὴν πηγὴν τῆς σοφίας\". θέλει δεῖξαι ὅτι ὥσπερ οὐκ ἀλλότριόν ἐστιν τὸ ὕδωρ τῆς πηγῆς, οὕτως οὐδὲ ἡ σοφία τοῦ \"μόνου σοφοῦ\"· \"μόνον\" γὰρ \"σοφὸν\" τὸν πατέρα λέγει, οὐκ ἄν τινα τῶν γενητῶν εἰρηκὼς \"μόνον σοφόν\"· πολλοὶ γάρ εἰσιν οἱ παρονομαζόμ̣ενοι ἀφ' ἧς ἔχουσιν σοφίας. οὐ παρονομαζόμε νος δὲ ἀπὸ σοφίας ὁ πατὴρ λέγεται σοφός, ἐπεὶ οὐκέτ̣ι μόνος ἦν πολλῶν ὄντων τῶν μετεχόντων σοφίας καὶ ἀπ' αὐτῆς λεγομένων σοφῶν, ἀλλὰ \"μόνος σοφὸς\" λέγεται πηγάζων σοφίαν, γεννῶν σοφίαν, ὡς μὴ διενεγκεῖν τὸν \"μόνον σοφὸν\" καὶ σοφίαν εἰπεῖν καὶ τὴν σοφίαν \"μόνον σοφόν\", ὡς εἶναι σοφὸν ἐκ σοφοῦ. και`̣ ἐνταῦθα οὖν πάλιν τὴν οἰκειότητα τὴν υἱοῦ πρὸς τὸν πατέρα καὶ τὴν ἀπ' αὐτοῦ γονὴν ὁ λόγος βουλόμενος δεῖξαι πηγὴν εἶναι σοφίας τὸν πατέρα καὶ πηγὴν ζωῆς λέγει· λέγεται γὰρ καὶ πηγὴ ζωῆς· \"ἐμὲ ἐνκατέλιπον, πηγὴν ὕδατος ζῶντος\".","english":"But the heterodox do not know how each of these things is said, and they do not take them as illustrations, and they say: the light is substance, the radiance is activity. Therefore the Son is an activity of substance and not substance? But they do not understand why this was said: so that one may learn that the Father does not pre-exist the Son; for the Father is not perceptible light, nor is the Son a perceptible radiance. In the case of human teachings this has come about, so that from the things we know we may learn the things we do not know. And we know that the light does not pre-exist the radiance. Again the Father is called a fountain of wisdom; for \"you have forsaken the fountain of wisdom.\" He wishes to show that just as the water is not alien to the fountain, so neither is the wisdom alien to the \"only wise\"; for he calls the Father \"only wise,\" not having called any of the created things \"only wise\"; for many are those who are named from the wisdom they have. But the Father is not called wise by being named from wisdom, since then he would no longer be alone, when there are many who partake of wisdom and are called wise from it; but he is called \"only wise,\" welling up wisdom, begetting wisdom, so that there is no difference between calling the \"only wise\" wisdom and calling wisdom the \"only wise,\" as being wise from wise. And here, then, again, the word, wishing to show the intimacy of the Son with the Father and the generation from him, says that the Father is a fountain of wisdom and a fountain of life; for he is also called a fountain of life: \"they forsook me, the fountain of living water.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":589,"ref":"p589","source":"καὶ ἐνταῦθα τοίνυν πάλιν βουλόμενος δεῖξαι ὁ λόγος, ὅτι ὁ σωτὴρ οὔκ ἐστιν ἄλλος τῆς τοῦ πατρὸς οὐσίας, λόγον ἀπὸ καρδίας αὐτὸν ἐρευχθέντα λέγει· \"ἐξηρεύξατο\" γὰρ \"ἡ καρδία μου λόγον ἀγαθόν\". καρδίαν δὲ ἔχει ὁ θεὸς οὐκ ἄλλην ἑαυτοῦ· ἡ γὰρ καρδία τὸν νοῦν σημαίνει. αὐτὸς δὲ νοῦς ἐστιν. καὶ ὥσπερ λέγεται ἔχειν ἀθανασίαν οὐχ ἑτέραν παρ' αὐτὸν καὶ ἔχειν ζωὴν ἐν ἑαυτῷ οὐκ ἄλλην οὖσαν αὐτοῦ, οὕτω καὶ καρδίαν ἔχει οὐχ ἑτέραν αὐτοῦ τυγχάνουσαν· νοῦς γάρ ἐστιν, νοῦ γέννημά ἐστιν ὁ υἱός. ὁ λόγος δὲ νοῦ γέννημά ἐστιν. \"ἐξηρεύξατο\" οὖν \"ἡ καρδία μου λόγον ἀγαθόν\". καὶ ἵνα δείξῃ, ὅτι οὐκ ἡ καρδία ἡ γεννήσασα καὶ τὸ γέννημά ἐστιν ἀγαθόν, εἶπε τὸ γέννημα· ἀναμφίβολον γάρ ἐστιν τοῦ γεννήματος ἀγαθοῦ ὄντος μὴ καὶ τὸ γεννῆσαν ἀγαθὸν εἶναι. τάχα δὲ ἔνπαλιν οὐ σῴζεται. συμβαίνει γεννηθὲν ἐξ ἀγαθοῦ μὴ ἀγαθὸν εἶναι ὅταν τροπὴν ὑποστῇ. ἐπειδὴ δὲ ἄτρεπτός ἐστιν ὁ λόγος καὶ οὐχ ὥσπερ τὰ ἄλλα τρεπτῶς ἔχει, οὕτω καὶ τὸ ἀγαθὸν ἐκ τῆς καρδίας τοῦ ἀγαθοῦ πατρὸς ἔσχεν τὴν γέννησιν. πάλιν ἐπεὶ παρὰ ἀνθρώποις γνήσια γεννήματα τὰ ἐκ γαστρὸς προφερόμενά ἐστιν, λ̣έγει πάλιν· \"ἐκ γαστρὸς πρὸ ἑωσφόρου ἐξεγέννησά σε\". γαστρὸς ἴδιόν ἐστιν τὸ γεννᾶν ὥσπερ καὶ χειρῶν τὸ ποιεῖν. ὅταν γοῦν θέλῃ γνήσιον ποιητὴν καὶ ἀληθῶς δημιουργὸν τῆς̣ κτίσεως τὸν θεὸν εἰσαγαγεῖν, χειρῶν αὐτοῦ ἔργα λέγει τὴν κτίσιν· \"ὄψομαι\" γὰρ \"τοὺς οὐρανούς, ἔργα τῶν δακτύλων σου\". \"ἔργα τῶν χειρῶν μού εἰσιν οἱ οὐρανοί\". καὶ ἐπεὶ οἴονταί τινες, ὅτι τὸ γεννᾶν καὶ τὸ κτίζεσθαι ταὐτόν ἐστιν, ο̣ὕτω̣ς̣ μὲν εἰ εἰ῀̣χ̣εν, ἠκολούθει ἀ`̣ν εἰπεῖν·","english":"And here again, then, the word wishes to show that the Savior is not other than the substance of the Father, and calls him a word belched forth from the heart; for \"my heart has belched forth a good word.\" And God has a heart not other than himself; for the heart signifies the mind. And he himself is mind. And just as he is said to have immortality not other than himself, and to have life in himself not being other than himself, so too he has a heart not being other than himself; for he is mind, and the Son is the offspring of mind. And the word is the offspring of mind. \"My heart has belched forth a good word,\" then. And in order to show that it is not the heart that begot and the offspring that is good, he spoke of the offspring; for it is beyond doubt that, the offspring being good, the begetter is also good. But perhaps the reverse does not hold. It happens that one begotten from a good being is not good when he undergoes change. But since the word is unchangeable and does not stand in a changeable condition as other things do, so also he received his generation of the good from the heart of the good Father. Again, since among men genuine offspring are those brought forth from the womb, he says again: \"From the womb, before the morning star, I begot you.\" For it is proper to the womb to beget, just as it is proper to the hands to make. Whenever, then, he wishes to present God as a genuine maker and truly craftsman of creation, he calls creation the works of his hands; for \"I shall look at the heavens, the works of your fingers.\" \"The heavens are the works of my hands.\" And since some think that begetting and being created are the same thing, if it were so, it would follow that he said—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":590,"ref":"p590","source":"\"γεννήματα τῶν χειρῶν μού εἰσιν οἱ οὐρανοί\", ἢ εἰπε̣ῖν· \"ἐκ χειρὸς ἐξεγέννησά σε\". οὐχ ὅτι̣ ουνα, ἀλλ' ὅτι τῷ κα̣τ' ἐπίνοιαν διαφέρει ταῦτα. ἡ οἰκειότης μέντοι ἡ ἐκ τοῦ πατρὸς διὰ πάντων τούτων δηλοῦται. ὡς ἔλεγον μικρῷ πρότερον, ὅτι ἐὰν λέγῃ τις ἓν μόνον\n\nαἰσθητῶς, δι' ὀνόματος κυ̣ρίου ὠνόμασεν. ἐπὶ θεοῦ πάντα ταῦτα λέγω, ἵνα διὰ πάντων ἐκτὸς αὐτὸν ποιήσω τῶν δυναμ̣ένων κατὰ ψευδοδοξίαν περὶ θεοῦ λεχθῆναι. καὶ ὧδε οὖν ἡ καρδία τοῦ πατρὸς γεννᾷ. καί–ἐπ̣ι`̣ τ̣ω῀̣ν̣ α᾿̣νθ̣ρ̣ωπίνων τέως λέγω–ὁτὲ μὲν γεννητικοὶ γίνονται νοημάτων̣, ὁτ̣ε`̣ δε`̣ ἐ´̣ξωθεν δι̣α`̣ δ̣ι̣δα̣σκαλίας λαμβάνουσιν αὐτά. οὐ λέγονται οὖν πατέρες νοημάτων ὧν ἄλλοθεν μ̣όνοι κ̣ατ' αὐτὰ πεποιωμένοι προφέρονται. ἀμέλει γοῦν τοὺς εὑρετὰς τῶν ἐπιστημῶν πατέρας τῶν ἐπιστημῶν λέγομεν, τοὺς δὲ παρ' ἄλλων μαθόντας οὐ λέγομεν πατε´̣ρας τῶν ἐπι̣σ̣τ̣ημῶν. λέγουσιν γοῦν, ὅτι νομοθεσίας πατὴρ γέγονεν πρῶτος Μωϋσῆς ὅτι οὐ παρ' ἄλλου τοὺς νόμους ἔσχεν̣, ἀλ̣λ' αὐτὸς ὑπὸ θεοῦ εἰς τοῦτο ἠ´̣χθη. \"ἐξηρεύξατο\" οὖν \"ἡ καρδία μου λόγον ἀγαθόν\". ὡς ἐκ̣ γαστρὸς γέννημα καὶ, οὕτω καὶ ὁ ἐν καρδίᾳ ἀγαθὸς λόγος. καρδία δὲ ἐπὶ θεοῦ καὶ γαστὴρ οὐκ ἄλλο καὶ ἄλλο ἐστίν. \"λέγω ἐγὼ τὰ ἔργα μου τῷ βασιλεῖ\". γέγονεν ὧδε μεταβολὴ ἀθρο´̣α τοῦ προσώπου. αὐτὸς ὁ γεννηθεὶς ἀγαθὸς λόγος σύμφωνος ὢν τῷ πατρὶ λέγει· \"λέγω τὰ ἔργα μου τῷ βασιλεῖ\"· ὥσπερ γὰρ ἐὰν ἀκούωμεν ὅτι· \"εἶπεν ὁ θεός Γενηθήτω\", καί· \"αὐτὸς εἶπεν, καὶ ἐγενήθησαν, ἐνετείλατο, καὶ ἐκτίσθησαν\", οὐκ ἀνθρω̣πίνως ἀκούομεν ταῦτα·","english":"The heavens are the offspring of my hands,\" or to say, \"From my hand I begot you.\" Not that He is [so] in substance, but that these things differ according to conception. Yet the kinship from the Father is made clear through all these things. As I was saying a little earlier, that if anyone speaks of one thing only\n\nin a perceptible sense, he has named it by a proper name. I say all these things in the case of God, so that through them all I may place Him outside the things that can be said about God according to false opinion. And here, then, the heart of the Father begets. And—for now I speak of human matters—sometimes they become generative of thoughts, and sometimes they receive them from outside through teaching. They are not called fathers of thoughts which, formed in themselves alone from elsewhere, they bring forth. At any rate, we call the inventors of the sciences fathers of the sciences, but those who have learned from others we do not call fathers of the sciences. They say, then, that Moses was the first father of legislation, because he did not receive the laws from another, but was himself led to this by God. \"My heart has belched forth a good word.\" As a child from the womb, so also the good word in the heart. But in the case of God, heart and womb are not one thing and another. \"I will speak my works to the king.\" Here there has been a sudden change of person. The good word itself, which was begotten, being in accord with the Father, says: \"I speak my works to the king.\" For just as, if we hear that \"God said, Let there be,\" and \"He himself spoke, and they came to be; He commanded, and they were created,\" we do not hear these things in a human way—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":591,"ref":"p591","source":"οὐ γα`̣ρ α᾿̣γ̣νοοῦντι τῷ υἱῷ τί δεῖ γενέσθαι καὶ πῶς δεῖ, ἐνετείλατο καὶ εἶπεν, ἀλλ' ἡμῶν ἕνεκα, ἵνα δειχθῇ η῾̣ συμφωνία τοῦ πατρὸς καὶ τοῦ υἱοῦ, ὅτι βουλήματι ἑνὶ γέγονεν τὰ πάντα καὶ προνοεῖται τὰ ὅλα· ἐπεί· \"καὶ εἶπεν ὁ θεός Γενηθήτω\", νομίζεις, ὅτι προφορικῷ κέχρηται λόγῳ; ἐλέγομεν, ὅτι τὸ ἔργον φθάνει τὸν λόγον, καὶ ὁ λόγος οὔκ ἐστιν πρότερον χρόνῳ τοῦ ἔργου, ἀλλ' ἐπινοίᾳ μόνῃ. εἰ οὖν ταῦτα οὕτως ἔχει, πῶς τὸ εἰπεῖν δ̣ε̣ῖ ἀκοῦσαι; οὐ κατὰ μεταβατικὴν φωνὴν ἀκούομεν̣, ἀπὸ στόματος μεταβαινούση̣ς εἰς ἀκοὴν τῆς φωνῆς. ἵνα τὸ σύνφωνον δειχθῇ, ταῦτα λέγ̣εται καὶ π̣ερὶ τοῦ πνεύματος, οὗ ὁ σωτὴρ ε̣ἶπεν· \"οὐ δύναται α᾿̣φ' ἑαυτοῦ λαλῆσαι\". τὸ οὐ δύναται\"3 τοῦτο, ὅτι χωρὶς αὐτοῦ καὶ τοῦ πατρὸς οὐ φέρεται αὐτοῦ λόγος ἢ διδασκαλία. ἐπὶ τῶν ἄλλων δὲ σημαίνει τ̣ω῀̣ν γενητῶν π̣ο̣λλα´̣κ̣ι̣ς̣ ὁ´̣τ̣ι̣ χω̣ρ̣ι`̣ς̣ θεοῦ τ̣ι̣ς φθέγγεται, ὅταν ἐσφαλ̣με´̣ν̣ω̣ς τοῦτο π̣ο̣ιῇ. τὸ δὲ ἅγιον πνεῦμα οὐ πέφυκεν ἀπομερίζεσ̣θ̣α̣ι̣ τ̣ῆς του῀̣ πατρὸς ἀπ̣αγγελίας, ἵν' οὕτω φράσω, αὐτός ἐστιν ἡ ἀπαγγελία. \"λέγω\" γοῦν \"ἐγὼ τὰ ἔργα μου τῷ βασιλεῖ\". ε̣ἰ῀̣τ̣α λέγει ὁ ςωτήρ· \"ἡ γλῶσσ̣α´̣ μου κάλαμος γραμματέως ὀξυγράφου\". ἡ γλῶσσά μου γράφει ἐν ταῖς καρδίαις τῶν ἀνθρώπων ἀπαρ̣αβάτο̣υ̣ς̣ νόμους· \"διδοὺς\" γὰρ \"ν̣ο´̣μ̣ο̣υ̣ς ἐπὶ τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ τὴν καρδίαν αὐτῶν ε᾿̣πιγράψω̣ αὐτούς\". καὶ ἐπὶ τὰς σαρ̣κ̣ι´̣νας καρδίας καὶ μὴ λιθίνας ὁ θεὸς γράφει διὰ τοῦ ζῶντος αὐτοῦ πνεύματος. καὶ ὅρα, ὅτι δύναται ὁ κάλαμος τοῦ ὀξυγράφου τὸ ἅγιον πνεῦμα εἶναι. ὀξ̣έως γράφει δ̣ι̣α´̣νοια´̣ν εἰσι̣ν·","english":"For the Son did not need to be ignorant of what must happen and how it must be, when He commanded and said [it], but it was for our sake, so that the harmony of the Father and the Son might be shown—that by a single will all things came to be and all things are provided for. For [when Scripture says], \"And God said, 'Let there be,'\" do you suppose that He employed a spoken word? We were saying that the deed precedes the word, and the word is not prior to the deed in time, but only in conception. If, then, these things are so, how are we to understand the \"saying\"? We do not hear it as a voice that passes over, the voice passing from mouth to hearing. So that the concord may be shown, these things are also said concerning the Spirit, of whom the Savior said, \"He cannot speak from Himself.\" This \"cannot\" means that without Him and the Father His word or teaching is not borne. But in the case of other created things it often signifies that someone speaks without God, whenever he does this in error. But the Holy Spirit is not by nature separated from the Father's proclamation—so to speak, He Himself is the proclamation. \"I,\" then, \"declare my works to the king.\" Then the Savior says, \"My tongue is the pen of a swift-writing scribe.\" My tongue writes in the hearts of men laws that cannot be transgressed; for \"giving laws upon their mind, and upon their heart I will inscribe them.\" And upon hearts of flesh and not of stone God writes through His living Spirit. And observe that the pen of the swift writer can be the Holy Spirit. Swiftly He writes—the thoughts are...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":592,"ref":"p592","source":"\"ἅπαξ ἐλάλησεν ὁ θεός, δύο ταῦτα ἤκουσα\". καὶ τῇ μὲν λέξει τῆς προκειμένης̣ ν υ̣δεα̣ ἐστιν. διχῶς δὲ εἶπον τό· \"ἅπαξ ἐλάλησεν ὁ θεός, δύο ταῦτα ἤκουσα\". καὶ πρ την ὅτι· ἐὰν ἀποδεικνύηται περὶ περιτομῆς, δύο ἀκούει ὁ σοφός, καὶ π̣ε̣ρὶ τῆς αἰσθητῆς τῆς κατὰ τὴν ἐντολὴν καὶ περὶ τῆς πνευματικῆς. ἐὰν ἅπαξ τοῦ θεοῦ λαλήσαντο̣ς περὶ θυσίας, πάλιν δύο ταῦτα ἀκούομεν, καὶ τὴν κατὰ νόμον αἰσθητὴν περιτομὴν καὶ τὴν πνεύματι ἀναφερομ̣ένην καλουμέν̣ην \"αἰνέσεως θυσίαν\". καὶ ἐφ' ἑκάστης ἐντολῆς τὸ αὐτό· περὶ σαββάτου ὅτ̣α̣ν̣ λέγῃ̣ οὖν̣, \"δυ´̣ο̣ τ̣αῦτα ἤκου̣σεν\". ἔλεγον δὲ ἄλλην διάνοιαν ὑψηλοτέραν καὶ δυσφώρατον τοῖς πολλοῖς̣ ὅτι· ὁ θεὸς βουλόμενος ἐντείλασθαι τ̣α`̣ς̣ π̣ολλάς, οἷον τὴν δεκάλογον, οὐ κατὰ μ̣ίαν ἐντολὴν λέγει, ἀλλὰ ε̣ ἐλθὸν ε᾿̣ν τῃ῀̣ δ̣ι̣α̣ν̣οίᾳ τοῦ ἀκροατοῦ ὅλα ἠκούσθη. \"δύο ταῦτα ἤκουσα\", ἵνα κα̣ὶ πλ̣είονα λάβῃς ἢ τ̣α̣ῦτα. ἔχει δε`̣ ο̣ὑ´̣τω· καὶ σαφὲς μέν ἐστιν τοῖς πολλοῖς· ὅμως ἴδωμεν· οὐ ταὐτόν ἐστιν νόη̣μα και`̣ λεκτόν. νόημά ἐστιν τὸ ἐνέργημα τοῦ νοῦ, οὗπερ σύμβολόν ἐστιν ἡ φωνή. \"τῶν ἐν τῇ ψυχῇ παθημάτων̣ σ̣υ´̣μβολά ἐστιν τὰ ἐν τῇ φωνῇ\". λεκτὸν δέ ἐστιν","english":"Once God spoke, these two things I heard.\" And in the wording of the passage before us, it is clear. But I spoke of the phrase \"Once God spoke, these two things I heard\" in two ways. And first, that if it is demonstrated concerning circumcision, the wise man hears two things—both concerning the perceptible circumcision according to the commandment and concerning the spiritual. If, when God has once spoken concerning sacrifice, we again hear these two things—both the perceptible sacrifice according to the law and the one referred to in spirit, called \"the sacrifice of praise.\" And the same holds for each commandment: concerning the Sabbath, whenever he says, \"these two things he heard.\" But they were stating another, higher meaning, and one hard to discern for the many: that God, wishing to give the many commandments—for instance the Decalogue—does not speak them one commandment at a time, but when it entered the mind of the hearer, all were heard at once. \"These two things I heard,\" so that you might receive even more than these. And it stands thus: it is indeed clear to the many; nevertheless let us see: a thought and a \"lekton\" are not the same thing. A thought is the operation of the mind, of which the voice is a symbol. \"The things in the voice are symbols of the affections in the soul.\" But a \"lekton\" is","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":593,"ref":"p593","source":"ἐκεῖνο τὸ παρυφιστάμενον τ̣ῃ῀̣ φαντασίᾳ τ̣οῦ μέλλοντο̣ς εἰπεῖν· μὴ γ̣ὰρ τὸ νόημα ἄϋλον καὶ καθαρὸν ε̣ ε̣λ̣λει τι̣ π̣ερὶ αὐτοῦ. οὐ συνδυάζει τι αὐτῷ τῶν ἐκ προφορᾶς συνεζευγμένων ἵν̣α δ̣ηλωθῃ῀̣· ὁ´̣θεν καὶ λεκτὸν ἔστιν· παρυφίσταται δὲ τῇ φαντασίᾳ τοῦ νοοῦντος· διὸ ἐνόησ̣α· πα̣ρ̣υφίσταται δέ μοι φαντασία, πῶς δεῖ αὐτὸ ἑρμηνεῦσαι. αἱ παρυφιστάμεναι οὖν φαντ̣ασίαι ἀπὸ ἑνὸς νοήματος, ἀπὸ τοῦ λόγο̣υ̣ θεοῦ ὑφίστανται, καὶ διὰ τοῦτο \"δύο ἤκουσα\". καὶ τὸ νόημα τ̣ὸ δυνάμενον̣ εἰς ἄλλους ἑρ̣μηνεῦσαι τὸ νοηθὲν τῶν δυσχερῶν ἐστιν. ὥσπερ οὖν ἅπαξ τοῦ θεοῦ λαλήσαντος δυ´̣ο τις ἀκούει κ̣ατὰ τὰς δύο ἀποδοθείσας θεωρίας, οὕτω ἡ τ̣οῦ θεοῦ γ̣ραφ̣ὴ νοεῖτα̣ι οὐ καθ' ἓν̣ νόημα ἢ ῥῆμ̣α. πνευμ̣ατικῶς γράφ̣ει ὁ κάλαμος οὗτος. δ̣ιὰ τοῦτ̣ο ὀξυγρα´̣φος ἐστίν. κ̣α̣ι`̣ ε᾿̣π̣ι`̣ μ̣ὲν̣ τ̣ῶν ὀξυγράφων ἀνθρώπων γίνεταί τις διάστασις, ἱ´̣ν̣α συνάψῃ πρότ̣ε̣ρ̣α καὶ δευ´̣τ̣ε̣ρ̣α̣. ὧδε δὲ οὐχί, ἀλλ' ἡ ὀξύτης οὕτως ἐστὶν ὡς μὴ εἶναι ἐν αὐτῇ διάσ̣τ̣ασ̣ι̣ν. ἐπερ· τὴν̣ ἀθρόαν μετα̣β̣ο̣λ̣η`̣ν̣ πω῀̣ς ἔλ̣εγες; –τ̣οῦ πατρὸς πρόσωπον ἦν τὸ λέγον· \"ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν\". καὶ οὐκ̣έτι̣ ὁ π̣(̣ατ)̣η´̣ρ̣ ἐστιν̣ ο῾̣ λέγων· 336 \"λέγω ἐγὼ τ̣α`̣ ἐ´̣ρ̣γα μο̣υ τῷ βα̣σιλεῖ\", α᾿̣λλ' ο῾̣ υἱός· οὐ γὰρ λαμβάνω̣ αὐτο`̣ ὡς λέγουσιν οἱ Εὐνομίου· αὐτὸς ὁ ἐξερευξάμενος λόγον λέγει τῷ βασιλεῖ, ᾡ῀̣ ἐκάθ̣ι̣σ̣ε̣ν, τὰ ἔργα, τῷ γεννητῷ λόγῳ, ἵν' εἰδῇ εἰπεῖν αὐτά, ἵνα γνῷ αὐτά\"3. ε᾿̣π̣ε̣ρ̣(̣ )̣· ἱ´̣ν̣α̣ ποῖα ὠ῀̣σ̣ιν τὰ ἔργα; –ταῦτα ἃ διὰ τῆς ο̣ἰκονομίας κατώρθωσεν.","english":"that which subsists alongside the imagination of what is about to be said; for the thought is not immaterial and pure, nor does it lack something concerning itself. It does not combine with itself any of the things joined together from utterance so that it might be made clear; whence it is also expressible; and it subsists alongside the imagination of the one who thinks; therefore I understood; and an imagination subsists alongside me, how one must interpret it. The imaginations, then, that subsist alongside from one thought, from the word of God, come to subsist, and for this reason \"I heard two.\" And the thought that is able to interpret to others what has been thought belongs to the difficult things. Just as, then, when God spoke once, one hears two according to the two contemplations that have been set forth, so the Scripture of God is understood not according to one thought or one word. This pen writes spiritually. For this reason it is swift-writing. And in the case of swift-writing men there comes about a certain interval, so that it may join together the first and the second. But here it is not so, but the swiftness is such that there is no interval in it. Since—how were you saying the sudden change? —It was the Father's person that was speaking: \"My heart has uttered a good word.\" And no longer is it the Father who says, \"I speak my works to the king,\" but the Son; for I do not take it as those of Eunomius say; he himself who uttered the word says to the king, to whom he seated him, the works, to the begotten Word, so that he might know how to speak them, so that he might know them. Since—so that what sort of works they might be? —These things which through the dispensation he brought to pass.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":594,"ref":"p594","source":"ἓν τῶν ἔργων ἔστω τὸ ἔχειν λόγον ω῾̣ς κάλαμον ὀξὺ γ̣ρ̣άφον̣τος̣ καὶ ταχὺ γράφοντος. δύναται καὶ κάλαμος εἶναι ο῾̣ δ̣ι̣α̣κ̣ον̣ῶν ἄνθρωπος, γραφεὺς δὲ ὁ χ̣ρ̣ησάμενος αὐτῷ θεὸς λόγος· δ̣ι̣α`̣ τ̣ούτου̣ γὰρ ἔγραψεν τῇ οἰκουμένῃ υν λε η ἓν συνπέρασμα ἤγαγον; –πεπ̣ληρωμένα εἰσὶν αὐτοῦ τὰ ἔργα τ̣αλ υτ οὐ περιμένω ἄλλος αὐτῷ αὐτὰ εἴπῃ παρα ο̣υ̣κ̣ ι̣· νο̣ ε̣π̣ραξεν. διὰ τοῦτο ἔφυγεν τὸ θεοῦ πρόσωπον. ὅτε δὲ οὔπω γα ν ὅμιλος ἠ῀̣ν̣ αὐτῷ ἀπήγ̣γ̣ελλε̣ν̣ αὐτῳ῀̣ δι' ὁμι´̣λ̣ου, ὅτι οὐ μεταλαμβάνει τοῦ ξύλου το̣υ̣ ο· φ̣υ̣λάττειν̣ β̣ο̣ύλεται θεός, ὅτι ὥσπε̣ρ̣ \"φυλάττειν καὶ ἐργάζεσθαι\" τὸν παρά δ̣εισον α̣υ᾿̣τ̣ῷ ἐποιήσατο. ὁμοίως οὐκ ἀπομ̣ε̣ρίζ̣ο̣μ̣εν̣ το`̣ του῀̣τ̣ο̣ λε´̣γ̣ον ̣ ἐκτὸς τοῦ λόγου, ὡς ἐὰν\n\nο̣ ς̣ δ̣ια̣λέγομαι, ἀπαγγε´̣λλ̣ω, νοῶ, ο̣ὐ πάντα ἀπομερίζωμεν τη῀̣ς ψυχῆς οὐδὲ πάν̣τα τ̣οῦ σω´̣μ̣α̣τος̣, ἀλ̣λ' ὁ ἐξ ἀμφοτέρων συνκείμενος λέγει ὃ νοεῖ. ἡ ἐνέργεια δὲ αὕτη̣ ψυ̣χ̣η῀̣ς̣, λέγων ὁ σύνθ̣ε̣τ̣ός̣ ε᾿̣σ̣τιν. ἐὰν δὲ λέγω ὅτι ὀξέως βαδίζω ἢ θερμαίνομ̣αι ἢ ῥι̣γῶ, περὶ τοῦ σώματος ἑα̣υ̣τοῦ νῦν̣ ὁ σ̣υ´̣ν̣θετ̣ός ἐσ̣τιν̣ λέγων. \"ἡ γλῶσσά μου ὡς κάλαμος γραμματέως ὀξυγράφου. ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων\". ο῾̣ ε̣υ᾿̣α̣γ̣γ̣ελικὸς λόγος παρὰ πάντας το̣υ`̣ς̣ α᾿̣νθρωπίνους λόγους ἐστίν. ε̣ α̣φ̣ μ τοῦ ἀνθρώπου τοῦ προσλημφθέντος καὶ τοῦ προλαβόντος λόγου θ̣εοῦ τ̣ λ̣ο´̣γ̣ο̣ς ἀγαθὸς καὶ βασιλεύς ἐστιν. ἐξεχύθη χάρις ἐν χείλεσίν σου. ἑρμήνευται τοῦτο ἐν τῷ κατὰ Λουκᾶν εὐαγγελίῳ̣·","english":"Let one of the works be to have a reason as a sharp pen of one writing and writing quickly. The man who serves can also be a pen, and the writer is the God Word who used him; for through this one he wrote to the inhabited world... \"Have I brought one conclusion?\" — \"His works are fulfilled\" — I do not wait for another to tell him these things... he did not do it. For this reason he fled from the face of God. But when there was not yet a crowd with him, he reported to him through conversation, that he does not partake of the tree... God wishes to guard, because just as \"to guard and to work\" he made for himself the one beside... Likewise we do not separate this from the reason, as if\n\nI converse, I report, I understand, we do not separate all things from the soul nor all things from the body, but the one composed of both says what he understands. And this activity is of the soul, when the composite one says it. But if I say that I walk quickly or am warm or am cold, the composite one is now speaking about his own body. \"My tongue is as the pen of a swift-writing scribe. Fair in beauty beyond the sons of men.\" The evangelical word is beyond all human words. ... of the man who was taken up and of the God Word who came before, the word is good and a king. Grace was poured out on your lips. This has been interpreted in the Gospel according to Luke.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":595,"ref":"p595","source":"ὁπ̣ηνίκα γὰρ εἰσῆλθεν εἰς τὴν συναγωγὴν ἐν τῇ Καφαρναούμ, \"κ̣α̣ι`̣ ε᾿̣π̣εδο´̣θ̣η αὐτῷ τὸ βιβλίον τοῦ προφήτου Ἰσαίου\", ἵνα ἀναγνωσθῇ, εἶπεν· \"καὶ πάντες ἐθαύμαζον ἐπ̣ὶ τ̣ο̣ῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ το̣ῦ στόματο̣ς αὐτοῦ\". οὕτως ε̣ἰσι`̣ν α̣υ᾿̣τ̣οῦ οἱ λόγοι κ̣εχαρ̣ιτωμέν̣ο̣ι ὡς κρατεῖν τοὺς ἀκούοντας. ἀκο̣ύοντ̣α̣ς δ̣ε`̣ κατὰ νόησιν λέγει, οὐ τοὺς κατὰ τὴν ἀκοήν· πάντ̣ε̣ς γὰρ α᾿̣κούουσιν τ̣οῦ εὐαγγ̣ε̣λ̣ί̣ου, καὶ \"Ἕλληνες καὶ ᾿Ι̣ουδ̣αῖοι\" ε̣ ἀλλ' οὔκ εἰσ̣ι̣ν τὴν χάρ̣ι̣ν τῶν λ̣ο´̣γ̣ων ς δεῖ πον·υσα ἐπ̣ε̣ρ· ἕτ̣ε̣ρ̣ον̣ πρόσωπόν ε᾿̣σ̣τ̣ι̣ν ὧδ̣ε̣; –\"ἐξεχύθη ἡ χάρις ἐν χείλεσίν σου\" ἤτοι τὸ ἅγιον πνεῦμα ἢ ὁ συνγραφεὺς λέγει τοῦτο. ἐνίοτε δὲ καὶ ὁ πατὴρ μαρτυρῶν λέγει· χείλη γὰρ πολλάκις εἰρήκαμεν σημαίνειν τὸν λόγον· \"καὶ\" γὰρ \"ἄδικα χείλη μακρὰν ἄπωσαι ἀπ' ἐμοῦ\". διὰ τοῦτο εὐλόγησέν σε ὁ θεὸς ὁ θεός σου εἰς τὸν αἰῶνα. καὶ τοῦτο περὶ τοῦ ἀνθρώπου λέγεται· τὸ γὰρ μετ' αἰτίας εὐλογηθῆναι οὐ τοῦ θεοῦ λόγου ἐστίν. αὐτός ἐστιν ἡ εὐλογία, ἡ πηγὴ τῆς εὐλογίας.","english":"For when he entered the synagogue in Capernaum, \"and the book of the prophet Isaiah was given to him\" to read, he said: \"and all were amazed at the words of grace that came out of his mouth.\" Thus his words are full of grace, so as to hold fast those who hear. And he means those who hear in understanding, not those who hear with the ear; for all hear the gospel, \"both Greeks and Jews,\" but they are not [hearing] the grace of the words as they ought. Is there another person here? —\"Grace was poured out on your lips,\" either the Holy Spirit or the writer says this. And sometimes the Father also says this in testimony; for we have often said that \"lips\" signify the word; for \"unjust lips have I thrust far from me.\" Therefore God, your God, has blessed you forever. And this is said concerning the man; for to be blessed with a cause is not [true] of the God Word. He himself is the blessing, the fountain of blessing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":596,"ref":"p596","source":"αἰτία δὲ κεῖται ὧδε τὸ διὰ τοῦτο\"3, ὥσπερ καὶ ἐν τῷ· \"διὰ τοῦτο ἔχρισέν σε ὁ θεὸς ὁ θεός σου\". τὸ ἐπ' αἰτίᾳ δὲ κεχρῖσθαι δηλοῖ σπουδαῖον εἶναι τὸν κεχρισμένον· ποιήσας γὰρ δικαιοσύνην καὶ ἀνομίαν μισήσας τετύχηκεν τοῦ χρίσματος. διὰ τοῦτο εὐλόγηται εἰς τὸν αἰῶνα, ἐπεὶ ἔσχεν γλῶτταν κάλαμον ὀξυγράφου, μᾶλλον γράφοντος. περὶ τοῦ ἀνθρώπου ταῦτα λέγει. καὶ ἐπειδὴ ἀδιάδοχον ἔχει τὴν ἱερωσύνην καὶ τὴν διδασκαλίαν–κἂν γὰρ ὁ οὐρανὸς καὶ ἡ γῆ παρέλθῃ, μένουσιν αὐτοῦ οἱ λόγοι–, εἰς τὸν αἰῶνα εὐλογήθη. περίζωσαι τὴν ῥομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατέ. πολλάκις ὁ μηρὸς ἐπὶ τῶν ἀνδρικῶν κινημάτων. ἐλέγομεν γοῦν ὅτι τοὺς ἔχοντας ὑγρότητα ἀκολασίας διαβάλλων ὁ λόγος ἐν τῷ Ἰεζεκιὴλ λέγει· \"καὶ πᾶς μηρὸς ὑγρανθήσεται ὑγρασίᾳ\", ἀντὶ τοῦ· ἡ ὀσφῦς, τὰ γενέσεως πράγματα, μολύνεται ὑγρασίᾳ. περὶ μέντοι τοῦ σπουδαίου οὐ ῥηθείη ταῦτα. ἔχεις γοῦν ἐν τῷ ᾄσματι τῶν ᾀσμάτων πρὸς τὴν νύμφην παρὰ τοῦ νυμφίου λεγόμενον· \"ὅμοιοι ὁρμίσκῳ\"–ἐπεὶ παντελῆ ἁγνείᾳ σαυτὴν ἀνέθηκας, ὦ ψυχὴ ἢ ἐκκλησία, ἣ οὐκ ἄλλῳ ἢ τῷ ἀληθινῷ νυμφίῳ, τῷ θεῷ λόγῳ, εὐτρέπισας–\"ῥυθμοὶ τῶν μηρῶν σου\". ὁρμίσκῳ, περιτραχηλίῳ̣ κόσμῳ, ὡμ̣οίωται. σημαίνει δὲ πολλάκις κόσμον περιτραχήλιον ἡ ὑποταγή. σημαίνει κα̣ὶ ὅτι ὑποτέτακται ἡ ἐκκλησία. ὁ Παῦλος λέγει ὅτι· \"αἱ γυναῖκες οὕτως ὑποτάσσεσθε τοῖς ἀνδράσιν ὡς ἡ ἐκκλησία τῷ Χριστῷ\". ὁ ῥυθμὸς οὖν τῶν μηρῶν σου τῶν ὡσανεὶ ἐπιθυμιῶν καὶ ὀρεκτικῶν δυνάμεων ῥερυθμισμένοι εἰσὶν κατὰ τὸν ποικίλον ὁρμίσκον. καὶ τὸ μὲν κατὰ ἀναγωγὴν λημπτέον, τὸ δὲ καὶ κατὰ τὴν ἱστορίαν τὸ περὶ τῶν ἀκολάστων τό·","english":"The reason is given here as \"for this cause,\" just as also in the passage \"for this cause God, your God, has anointed you.\" And being anointed \"for a cause\" shows that the one anointed is earnest; for having done righteousness and hated lawlessness, he obtained the anointing. For this cause he is blessed forever, since he had a tongue like the pen of a swift writer—rather, of one who writes. He says these things about the man. And since he has a priesthood and a teaching that pass to no successor—for even if heaven and earth pass away, his words remain—he was blessed forever. Gird your sword upon your thigh, O mighty one. The thigh is often used for manly impulses. For we were saying that the word, reproaching those who have the moistness of licentiousness, says in Ezekiel: \"and every thigh shall be made moist with moisture,\" meaning: the loin, the things of generation, is defiled with moisture. But these things would not be said about the earnest man. At any rate, you have in the Song of Songs, spoken by the bridegroom to the bride: \"like a necklace\"—since you dedicated yourself in complete chastity, O soul or church, which prepared yourself for no other than the true bridegroom, the Word of God—\"the rhythms of your thighs.\" She is likened to a necklace, an ornament for the neck. And the subjection often signifies an ornament for the neck. It signifies also that the church is subject. Paul says: \"Women, be subject to your husbands in this way, as the church is to Christ.\" The rhythm, then, of your thighs—that is, of your desires and appetitive powers—has been ordered in accordance with the varied necklace. And one must take the one sense in an upward sense, and the other also according to the history, the passage about the licentious.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":597,"ref":"p597","source":"\"πᾶς μηρὸς ὑγρανθήσεται ὑγρασίᾳ\". καὶ ὁ τῆς ψυχῆς μηρὸς καὶ ὁ τοῦ σώματος ὑπουργεῖ τῇ ἀκολασίᾳ. διὰ τοῦτο ὁ Ἀβραὰμ ἐκπέμπων τὸν πρε̣σβύτερον τῆς οἰκίας ἑαυτοῦ, τὸν θεῖον καὶ σοφὸν ἐκεῖνον παῖδα ἐπὶ μνηστείᾳ τῆς Ῥεβέκκας–πρὸς̣ τὸ ῥη̣τὸν λέγω–ἐποίησεν αὐτὸν θεῖναι τὴν χεῖρα αὐτοῦ ὑπὸ τὸν μηρὸν τοῦ Ἀβραάμ, ἵν' οὕτως ἀμέμπτως καὶ ἁγνῶς ἀγάγῃ τὴν παρθένον· ἐξωρκίσθη γὰρ ὑπὸ τὸν μηρὸν τὴν πρᾶξιν αὐτοῦ τεθ̣εικω´̣ς, ὑπὸ τὴν ἀφροδίσιον, ἵν' οὕτως εἴπω, ὁρμήν· οὕτω γὰρ καὶ ἀβλαβῆ τὴν παρθένον ἐκόμ̣ισεν̣. ἐπεὶ τοίνυν διὰ γενέσεως ἀνθρωπίνης ὁ σωτὴρ ἀνεδέξατο τὸν ναόν, λέγει πρὸς αὐτὸν ὄντα δυνατόν–θεὸς γὰρ λόγος ἐστίν –· \"περίζωσαι τὴν ῥομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατέ\". λέγομεν οὖν· καὶ ὁ πιστὸς ἄνθρωπος, ὁ ἐνκρατής, ὁ θεοῦ μιμητής, τὸν ἀρραγῆ τοῦ θεοῦ λόγον τὸν ἠκονημένον ὑπὲρ πᾶσαν μάχαιραν δίστομον ζώννυται περὶ τὸν μηρόν, ἵν' ἐκτέμνῃ τὰς περιττὰς ἐπιθυμίας· ὁ γὰρ τίμιον μεταλαβὼν γάμον μετέρχεσθαι καὶ κοίτην ἀμίαντον φυλάττειν ἔχει τὸν τοῦ θεοῦ λόγον ῥομφαίαν περιτέμνοντα. ἐὰν οὖν δυνατὸν\"3 ἐνταῦθα λέγῃ τὸν θεὸν λόγον ἢ τὴν ψυχὴν τὴν συνεζευγμένην αὐτῷ, μηρὸν λέγει τὴν ἐνανθρώπησιν, τὴν ἐκ γυναικὸς γένεσιν. περίζωσαι οὖν ταύτην τὴν ῥομφαίαν μενούσης τῆς ὡραιότητός σου καὶ τοῦ κάλλους σου. κάλλος δὲ καὶ ὡραιότης ἡ ἀναμαρτησία ἐστίν, ὅταν περὶ τῆς ψυχῆς λέγηται· οὐκ ἔγνω γὰρ ἁμαρτίαν. ἐὰν δὲ περὶ τοῦ θεοῦ λόγου, τοῦτο λέγει ὅτι· τὸ κάλλος τοῦ θεοῦ καὶ ἡ ὡραιότης παραμένει σοι ἀνθρώπῳ γεναμένῳ· οὐ γὰρ μετέβαλες ἀπὸ τοῦ εἶναι λόγος καὶ θεοῦ λόγος.","english":"Every thigh will be moistened with moisture.\" Both the thigh of the soul and that of the body are subservient to licentiousness. For this reason Abraham, when he sent out the elder of his household—that divine and wise servant of his—to woo Rebekah (I mean, according to the literal text), made him place his hand under Abraham's thigh, so that he might bring the virgin in a blameless and pure manner; for he was put under oath having placed his undertaking under the thigh, that is, under the impulse of desire, so to speak; for in this way he also brought the virgin unharmed. Since, then, through human generation the Savior took up the temple, he says to him who is mighty—for he is God the Word—: \"Gird your sword upon your thigh, O mighty one.\" We say, then, that the faithful man also, the self-controlled man, the imitator of God, girds about his thigh the unbreakable Word of God, sharpened beyond every two-edged sword, so that he may cut off superfluous desires; for he who has partaken of honorable marriage and keeps the marriage bed undefiled has the Word of God as a sword that cuts away. If, then, he here calls \"mighty\" the God the Word or the soul united to him, he calls the thigh the incarnation, the birth from a woman. Gird on, then, this sword while your beauty and your comeliness remain. And beauty and comeliness is sinlessness, when it is said of the soul; for it knew no sin. But if it is said of God the Word, this is what he means: the beauty of God and his comeliness remain with you, who have become man; for you did not change from being the Word and God the Word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":598,"ref":"p598","source":"καὶ πρὸς ἕκαστον δὲ λοιπὸν τῶν σωφρόνων λέγεται ὅτι· ἐπιθοῦ κάλλος καὶ ὡραιότητα ἐκ τῶν λοιπῶν ἀρετῶν, πρόσλαβε καὶ τὴν σωφροσύνην, τὸν λόγον τὸν τέμνοντα. ἐπερ· ἵνα τὴν ῥομφαίαν ποίαν λάβωμεν; –τὸν λόγον τὸν περὶ σωφροσύνης, τὸν λόγον τὸν καθόλου, τὸν ἐκτέμνοντα. ἰδοὺ σοφὸς ὑποκείμενος ἐλέγχοις. οὗτος προκόπτων καὶ ἀρχόμενός ἐστιν. ὁ δὲ τέλειος ἀτάραχός ἐστιν· οὐκ ἐλέγχοις ὑπόκειται, οὐκ ἐκκλίνει ἐκ στόματος, τουτέστιν τοῦ λόγου, τοῦ θεοῦ. \"γνώριζε δικαίῳ, καὶ προσθήσει τοῦ δέχεσθαι\"· καί· \"δίκαιος αὐτοῦ κατήγορος ἐν πρωτολογίᾳ\". ὅλως ἔχει, ὃ κατηγορήσει ἑαυτοῦ. ὁ δὲ ἀληθῶς τέλειος δίκαιος οὐχ ἁμαρτάνει· \"πᾶς\" γὰρ \"ὁ ποιῶν\n\nδικαιοσύνην ἐκ τοῦ θεοῦ γεγέννηται\", καὶ \"πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ ἁμαρτίαν οὐ ποιεῖ\". ὁ μὴ ποιῶν ἁμαρτίαν τέλειος δίκαιός ἐστιν, περὶ ὧν καὶ ὁ σωτὴρ ἐν εὐαγγελίῳ εἴρηκεν· \"πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε καὶ οὐκ εἶδον\". τ̣ὸ δ̣ε`̣ βρῦξαι τοὺς ὀδόντας καταγνόντος ἐστὶν ἑαυτοῦ· παρατηρησάμενος γὰρ οὐχ εἷλεν αὐτόν, οὐκ ἔβαλεν, οὐκ ἔτρωσεν, καὶ οὕτως ἐπὶ τῇ ἀποτυχίᾳ β̣ρ̣ύχει τοὺς ὀδόντας. μεταμέλειαν δὲ π̣ολλάκις ὁ βρυγμὸς τῶν ὀδόντων σημαίνει, ὡς καὶ ἐν εὐαγγελίῳ περὶ τοῦ δεθέντος ποσὶν καὶ χερσὶν καὶ βληθέντος εἰς τὸ σκότος τὸ ἐξώτερον \"τὸ η῾̣τοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ\"· \"ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων\". τὸ δὲ ἐκεῖ\"3 πάλιν ὧδε τὴν κατάστασιν τὴν̣ τοιάνδε σημαίνει. ὁ δὲ κύριος ἐνγελάσεται αὐτόν, ὅτι προβλέπει ὅτι ἥξει ἡ ἡμέρα αὐτοῦ. τὸν ἁμαρτωλὸν τὸν βρύξοντα τοὺς ὀδόντας κατὰ τοῦ δικαίου·","english":"And to each of the remaining prudent men it is said: \"Put on beauty and comeliness\" from the other virtues; take also self-control, the word that cuts. But, one says, which sword are we to take? —The word concerning self-control, the universal word, the word that cuts off. Behold, the wise man is subject to reproofs. Such a one is one who is making progress and is a beginner. But the perfect man is undisturbed; he is not subject to reproofs, he does not turn aside from the mouth, that is, from the word, of God. \"Make known to the righteous, and he will add to receive\"; and, \"the righteous man is his own accuser in the first word.\" In general he has something of which he will accuse himself. But the truly perfect righteous man does not sin; for \"everyone who does righteousness has been born of God,\" and \"everyone who has been born of God does not commit sin.\" The one who does not commit sin is a perfect righteous man, concerning whom also the Savior said in the Gospel: \"Many prophets and righteous men desired to see what you see and did not see it.\" And the gnashing of the teeth is the act of one who has condemned himself; for having watched closely he did not take him, did not strike him, did not wound him, and so at his failure he gnashes his teeth. And the gnashing of the teeth often signifies repentance, as also in the Gospel concerning the one bound hand and foot and cast into the outer darkness \"prepared for the devil and his angels\": \"there will be the weeping and the gnashing of the teeth.\" And \"there\" again here signifies such a condition. But the Lord will laugh him to scorn, because he foresees that his day will come. The sinner who gnashes his teeth against the righteous man—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":599,"ref":"p599","source":"\"προβλέπει\" γὰρ \"ὅτι ἥξει ἡ ἡμέρα αὐτοῦ\". προορῶν ὁ κύριος ὅτι ἡ ἡμέρα αὐτοῦ ἐλεύσεται καθ' ἣν καταδικασθήσεται, καταγελάσει τοῦ ἁμαρτωλοῦ. τὰ τοιαῦτα δὲ ῥήματα λεγόμενα ἐπὶ θεοῦ ἀνθρωποπαθῶς μὴ ἀκουέσθωσαν. θεοπρεπῶς δὲ τὸν νοῦν αὐτῶν ἐκλαμβάνομεν· εἴρηται γοῦν· \"ὁ κατοικῶν ἐν οὐρανοῖς ἐγγελάσεται αὐτούς, καὶ ὁ κύριος ἐκμυκτηριεῖ αὐτούς\". οὐκ ἀνθρωπολογεῖται τοῦτο, οὐκ ἀνθρωποπαθῶς ἐπὶ θεοῦ ἐκλαμβάνομεν. καὶ πάλιν ἐν τῇ Ἐξόδῳ λέγει· \"ὅσα ἐνπέπαιχα τοῖς Αἰγυπτίοις\". ὁ ἐνπαιγμὸς ὧδε πάλιν τοιαύτην ἔχει διάνοιαν· οὐ λέοντας ἐπήγαγεν ἐπ' αὐτούς, οὐ δράκοντας, οὐ τοὺς ἄλλους μεγάλους θῆρας, ἀλλὰ σκνῖπα καὶ κυνόμυιαν ἐπὶ βατράχῳ καὶ κάμπῃ. ἐπερ· τὸ κατεπόντισεν\"3 τί; –ἀλλὰ ἐκεῖ οὐ λέγει· \"ἐνπέπαιχα αὐτούς\". ῥομφαίαν ἐσπάσαντο οἱ ἁμαρτωλοὶ καὶ ἐνέτειναν τόξον αὐτῶν τοῦ καταβαλεῖν πτωχὸν καὶ πένητα. ἡτοίμασαν ῥομφαίαν, ἵνα πτωχὸν καὶ πένητα καταβάλωσιν. ἀναστρέφεται καὶ εἰς τὴν αὐτῶν ἔρχεται καρδίαν, ὡς τὸ λεγόμενον· \"ὁ ὀρύσσων βόθρον τῷ πλησίον ἐνπεσεῖται εἰς αὐτόν\". καὶ πάλιν· \"καὶ ἡ θήρα, ἣ ἔκρυψαν, συνλαβέτω αὐτούς\". καὶ ἐν Ἐκκλησιαστῇ λέγει· \"καθαιροῦντα φραγμόν, δήξεται ὄφις\". τὸν ἄλλου φραγμὸν καθαιροῦντα ὄφις δήξεται, τὴν ἀσφάλειαν ἄλλου καθαιροῦντα. \"ῥομφαίαν ἐσπάσαντο\"· ἀπὸ τῆς θήκης ἐσπάσαντο εἰς φανερὸν αὐτὴν γαν. δύναται ῥομφαία ὁ σὺν δόλῳ λόγος εἶναι· ἐκσπῶσιν γάρ, ἵνα διὰ τούτου πλήξωσιν. ἔχεις ἐν Παροιμίαις λεγόμενον· \"εἰσὶν οἳ λέγοντες τιτρώσκουσιν μαχαίρᾳν, γλῶσσαι δὲ σοφῶν ἰῶνται\". εἰσὶν οἳ ἐν τῷ λέγειν τιτρώσκουσιν μαχαίρᾳ. δοτικῇ δὲ ἀναγνωστέον·","english":"For he \"foresees that his day will come.\" The Lord, foreseeing that his day will come on which he will be condemned, will laugh at the sinner. But such words spoken of God must not be heard in a humanly passionate way. Rather, we take their meaning in a way befitting God; for it has been said: \"He who dwells in the heavens will laugh at them, and the Lord will mock them.\" This is not spoken in human terms, nor do we take it in a humanly passionate way concerning God. And again in Exodus he says: \"All that I mocked the Egyptians with.\" The mocking here again has this meaning: it was not lions he brought upon them, nor dragons, nor the other great beasts, but gnats and dog-flies after the frog and the caterpillar. But there he does not say: \"I mocked them.\" Sinners have drawn the sword and bent their bow to bring down the poor and needy. They prepared a sword, in order to bring down the poor and needy. It turns back and comes into their own heart, as the saying goes: \"He who digs a pit for his neighbor will fall into it himself.\" And again: \"And let the hunt which they hid seize them.\" And in Ecclesiastes he says: \"He who tears down a fence, a snake will bite.\" A snake will bite the one tearing down another's fence, the one tearing down another's security. \"They have drawn the sword\": they have drawn it from its sheath into the open. The sword can be the word that is with deceit; for they draw it out, in order that by this they may strike. You have it said in Proverbs: \"There are those who, when they speak, wound with a sword, but the tongues of the wise heal.\" There are those who in speaking wound with a sword. And it must be read in the dative case.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":600,"ref":"p600","source":"εἰσὶν οἱ ἐν τῷ λέγειν τιτρώσκοντες μαχαίρᾳ. οἱ φθείροντες ἤθη χρηστὰ ὁμιλίαις κακαῖς, ἐν τῷ λέγειν τιτρώσκουσιν μαχαίρᾳ. \"καὶ ἡ γλῶσσα αὐτῶν μάχαιρα ὀξεῖα\"· ὁ λ̣όγος αὐτῶν οἷα μάχαιρα βλάπτει καὶ τιτρώσκει. ἐν τῷ λέγειν οὖν εἰσίν τινες τιτρώσκοντες μαχαίρᾳ, αἱ δὲ τῶν σοφῶν γλῶσσαι, οἱ λόγοι τῶν σοφῶν, ἰῶνται. αἱ μάχαιραι αὗται φαρμάκου εἰσίν, οὐ τιτρώσκουσιν, οὐ πλήττουσιν, ο̣υ᾿̣ τ̣ρ̣αυματίζουσιν, ἀλλ' ἰῶνται τὰ γενόμενα ὑπ' ἄλλων λόγων τραύματα. τόξον ἐστὶν ἐντεινόμενον τὸ ἡγεμονικὸν τὸ οὕτως ἑτοιμασμένον ὥστε βέλη ἀπ' αὐτοῦ ἀπολύεσθαι. οὗτοι δὲ ἔστωσαν πονηροὶ λογισμοί, λόγοι βλαπτικοί. \"ἰδοὺ οἱ ἁμαρτωλοὶ ἐνέτειναν τόξον, ἡτοίμασαν βέλη εἰς φαρέτραν\". τοῦ σφάξαι τοὺς εὐθεῖς τῇ καρδίᾳ. ὧδε εὐθεῖς τῇ καρδίᾳ\"3 ἀκούομεν ὡς τὸν ἐλεγχόμενον δίκαιον καὶ τὸν σοφὸν καὶ τὸν δίκαιον τὸν ἑαυτοῦ κατηγοροῦντα. ἐν τῷ εὐαγγελίῳ κεῖται ἐκ προσώπου τοῦ κυρίου ὅτι· \"πάντες οἱ λαβόντες μάχαιραν μαχαίρῃ ἀπολοῦνται\". καὶ οἴονται οἱ πολλοί, ὅτι τοῦτο λέγει ὅτι πάντως ὁ σφάξας ἄνθρωπον σφαγήσεται. οὐ φαίνεται δὲ τοῦτο ἀναντίρρητον· πολλοὶ φονεῖς ἰδίῳ τέλει κέχρηνται· ἀλλὰ τοῦτο λέγει· πᾶς ὁ κατά τινος κόλασιν ἐπιφέρων κολάσει ὑποπεσεῖται, πᾶς ὁ βλάψαι τινὰ βουλόμενος μαχαίρᾳ, τῇ διανοίᾳ ἑαυτοῦ τῇ ἠκονημένῃ ἢ γλώττῃ καὶ λόγῳ, τοῖς αὐτοῖς υ῾̣π̣οπεσεῖται. ἐπερ· \"τοῦ","english":"There are those who wound with the sword in speaking. Those who corrupt good morals by evil conversations wound with the sword in speaking. \"And their tongue is a sharp sword\"; their word, like a sword, harms and wounds. So there are some who wound with the sword in speaking, but the tongues of the wise, the words of the wise, heal. These swords are of medicine; they do not wound, they do not strike, they do not injure, but they heal the wounds caused by other words. The bow is the ruling faculty drawn taut, prepared in such a way that arrows are released from it. And let these be evil thoughts, harmful words. \"Behold, sinners have bent the bow, they have prepared arrows in the quiver\" to slay those who are upright in heart. Here we hear \"upright in heart\" as the righteous man who is reproved, the wise man, and the righteous man who accuses himself. In the Gospel it is written in the person of the Lord: \"All who take the sword will perish by the sword.\" And many think that this means that whoever slays a man will certainly be slain. But this does not appear to be incontrovertible; many murderers have met their own end. Rather, it means this: everyone who brings punishment upon someone will fall under punishment; everyone who wishes to harm someone with the sword—with his own sharpened mind, or with tongue and word—will fall under the same things. Since \"to","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":601,"ref":"p601","source":"καταβαλεῖν πτωχὸν καὶ πένητα\"; – οὐ δύνανται καταβαλεῖν πλούσιον, οὐ δύνανται καταβαλεῖν ἔχοντα τὸν \"ἐν πάσῃ γνώσει καὶ παντὶ λόγῳ\" πλοῦτον, ἀλλὰ τὸν πτωχὸν καὶ πένητα, κἂν δοκῇ εὐθὴς εἶναι τῇ καρδίᾳ, ὡς προεῖπον, ὡς ὁ ἐλεγχόμενος σοφὸς καὶ ὁ κατηγορῶν ἑαυτοῦ δίκαιος· ἀλλ' οὖν γε ἡ ῥομφαία κατὰ τῶν ἀκονησάντων αὐτῶν στραφεῖσα πλήττει καὶ ἀναιρεῖ αὐτούς· ὡσαύτως καὶ τὸ τόξον συντρίβεται. εὖ δὲ καὶ τὸ φάναι· \"ἡ ῥομφαία αὐτῶν εἰσέλθοι εἰς τὴν καρδίαν αὐτῶν\". αὕτη ἡ ῥομφαία η῾̣ ἐπιβλαβής, ἡ πολεμίων, οὔκ ἐστιν συνφυὴς ––––––––––– –––––––––––– ̣19 καὶ ἐν ἡμέραις λιμοῦ χορτασθήσονται. ––––––––––––––––––––––––– –––––– ––––––––––––––––––––––––––––––– 250 τῶν τρεφόντων τὴν ψυχήν, τῶν ποτιζόντων αὐτήν. ἐν αὐτῷ γοῦν τῷ προφήτῃ, ἔνθα γέγραπται· \"ἐπάξω λιμὸν ἐπὶ τῆς γῆς, οὐ λιμὸν ἄρτου οὐδὲ δίψαν ὕδατος, ἀλλὰ λιμὸν τοῦ ἀκοῦσαι λόγον κυρίου\", ἐπιφέρεται· \"πολὺς ὁ πεπτωκὼς ἐν παντὶ τόπῳ, ἐπιρίψω σιωπήν\". τοῖς πεπτωκόσιν ὁ λιμός ἐστιν. τούτοις δὲ σιωπ̣ὴ τοῦ θείου λόγου ἐπάγεται. \"ἐν ἡμέραις\" οὖν \"λιμοῦ χορτασθήσονται\". ὅτι οἱ ἁμαρτωλοὶ ἀπολοῦνται. διττῶς πάλιν τη`̣ν̣ α᾿̣πώλειαν τῶν ἁμαρτωλῶν ἐκλαμβάνομεν· ἤτοι ᾗ ἁμαρτωλοί εἰσιν, ἀπόλλυνται ἢ πεῖραν λαβόντες τῶν ἐπιπόνων. \"οὐ καταισχύνονται\" οἱ δίκαιοι \"ἐν καιρῷ πονηρῷ\", οἱ δὲ ἁμαρτωλοὶ καταισχύνονται. ὅταν αἰσχυνθῶσιν γνόντες οἷ κακω῀̣ν̣ εἰσιν, καὶ ἐρυθριῶσιν διὰ τὸ ἁμαρτάνειν, ἐνίοτε καταφρονοῦσιν τῆς ἁμαρτίας καὶ ἐ´̣ξω αὐτῆς γίνονται καὶ οὕτως ἀπόλλυν̣ται ὡ´̣στε μηκέτι εἶναι ἁμαρτωλοί.","english":"to cast down the poor and needy\" — they cannot cast down the rich, they cannot cast down the one who has wealth \"in all knowledge and every word,\" but only the poor and needy, even if he seems upright in heart, as I said before, like the wise man who is convicted and the righteous man who accuses himself. Nevertheless, the sword, turned against those who sharpened it, strikes and destroys them; likewise the bow is broken. And well does it say: \"let their sword enter into their own heart.\" This sword, the harmful one, the sword of enemies, is not natural to them — and in the days of famine they shall be filled. ... of those who feed the soul, of those who water it. For in the prophet himself, where it is written: \"I will bring famine upon the land, not a famine of bread nor a thirst for water, but a famine of hearing the word of the Lord,\" it is added: \"many are those who have fallen in every place; I will cast upon them silence.\" For those who have fallen there is famine. And upon these is brought the silence of the divine word. \"In the days,\" then, \"of famine they shall be filled.\" Because sinners shall perish. Again we understand the destruction of sinners in two ways: either insofar as they are sinners, they perish, or having had experience of hardships. The righteous \"are not put to shame in an evil time,\" but sinners are put to shame. When they are ashamed, knowing in what evils they are, and blush because of sinning, sometimes they despise sin and come to be outside it, and thus perish so as no longer to be sinners.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":602,"ref":"p602","source":"οἱ δὲ ἐχθροὶ τοῦ κυρίου ἅμα τῷ δοξασθῆναι αὐτοὺς καὶ ὑψωθῆναι ἐκλιπόντες ὡσεὶ καπνὸς ἐξέλιπον. δύνανται οἱ ἁμαρτωλοὶ ἐχθροὶ εἶναι τοῦ κυρίου. δυνατὸν δὲ καὶ ἁμαρτωλοὺς εἰπεῖν τοὺς κατὰ τὰ ἠθικὰ ἁμαρτάνοντας, τοὺς παραβάτας τῶν θείων ἐντολῶν, ἐχθροὺς δὲ τοῦ κυρίου τοὺς τὰ ἀσεβῆ φρονοῦντας, τοὺς ἔξω τῆς θεοσεβείας, τοὺς ψευδοδοξο̣ῦντας̣. οὗτοι οὖν οἱ τοῦ κυρίου ἐχθροὶ ἅμα τῷ δοξασθῆναι καὶ ὑψωθῆναι εὐθέως κατὰ τὸν καπνὸν ἐξέλιπον. καὶ ὅρα γε, α᾿̣ε̣ι`̣ τ̣οὺς ἁμαρτωλοὺς τῷ καπνῷ ὁμοιοῖ. καὶ ἐν ἄλλῳ γοῦν ψαλμῷ λέγεται· \"ὡς ἐκλείπει καπνός, ἐκλιπέτωσαν· ὡς τήκεται κηρὸς ἀπὸ προσώπου πυρός, οὕτως ἀπολοῦνται οἱ ἁμαρτωλοὶ ἀπὸ προσώπου θεοῦ\". κατασ̣κ̣ευάζει ὁ λόγος, ὅτι οὐχ ἑτέρας εἰσὶν φύσεως οἱ ἁμαρτωλοί. ἐπακολούθημά ἐστιν πυρὸς ὁ καπνός, καὶ μέλιτος ὁ κηρός. προηγο̣υμ̣ένως δὲ τὸ μέλι λαμβάνει γένεσιν. ἐπειδὴ δὲ ἄλλως οὐ συνίσταται ἢ ἐν κηρῷ, κατὰ συμβεβηκὸς ὁ κηρὸς συνίσταται. οὐ διὰ τὸν κηρὸν τὸ μέλι, ἀλλὰ διὰ τὸ μέλι ὁ κηρός, καὶ οὐ διὰ τὸν καπνὸν τὸ πῦρ, ἀλλὰ διὰ τὸ πῦρ ὁ καπνός. οἱ ἁμαρτωλοὶ οὖν κατὰ τὸν καπνὸν ἐκλείπουσιν παρακολούθημα ὄντα· καὶ γὰρ αὐτὸ τὸ ἁμαρτάνειν καὶ τὸ ἐχθρεύειν τῷ κυρίῳ παρακολούθημά ἐστιν. γέγονεν δὲ τὸ λογικὸν ζῷον, ἵνα δεκτικὸν ᾖν ἀρετῆς. τὸ δὲ δεκτικόν τινος οὔκ ἐστιν κατ' οὐσίαν τοιοῦτο. οὐ κατ' οὐσίαν δὲ ἀγαθοί εἰσιν οἱ ἄνθρωποι· διὰ τοῦτο γὰρ ἐκτίσθησαν, ἵνα γένωνται ἀγαθοὶ μετουσίᾳ τοῦ ἀληθῶς ἀγαθοῦ. παρακολουθεῖ δὲ τῷ δεκτικῷ τῆς ἀρετῆς τὸ δεκτικὸν τῆς κακίας.","english":"But the enemies of the Lord, as soon as they were glorified and exalted, failed like smoke—they failed utterly. Sinners can be enemies of the Lord. It is possible also to call \"sinners\" those who sin in matters of ethics, the transgressors of the divine commandments, and \"enemies of the Lord\" those who think impious things, those outside of true religion, those who hold false opinions. These, then, the enemies of the Lord, as soon as they were glorified and exalted, immediately failed like smoke. And observe that he always likens sinners to smoke. For indeed in another psalm it is said: \"As smoke fails, let them fail; as wax melts from before fire, so shall sinners perish from before God.\" The word establishes that sinners are not of a different nature. Smoke is a consequence of fire, and wax of honey. But honey primarily receives its existence. Since, however, it does not subsist otherwise than in wax, wax subsists incidentally. Wax is not for the sake of honey, but wax is for the sake of honey; and fire is not for the sake of smoke, but smoke is for the sake of fire. Sinners, then, fail like smoke, which is a consequence; for sinning itself and being hostile to the Lord is a consequence. The rational creature came to be in order that it might be receptive of virtue. But that which is receptive of something is not such by essence. Humans are not good by essence; for this reason they were created, in order that they might become good by participation in the truly good. But the capacity for evil follows upon the capacity for virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":603,"ref":"p603","source":"καὶ ὥσπερ ἀεὶ μετὰ τὰ καλὰ τὰ κ̣ακά ἐστιν, μετὰ τὴν τέχνην ἡ κακοτεχνία, μετὰ τὴν ἀκοὴν ἡ παρακοήν. παρακολούθημα οὖν ἐστιν ἡ ἁμαρτία τῆς ἀρετῆς· οὐκ ἂν συνίστατο, εἰ μὴ δεκτικὸν ἦν ἀρετῆς τὸ ζῷον τὸ ἁμαρτάνον. ὁμοίως καὶ ὁ κηρὸς παρακολούθημά ἐστιν. τήκε̣ται γοῦν οὗτος καὶ οὐκ εἰς τὸ μὴ ὂν καταστρέφει, ἀλλ' εἴς τι κρεῖττον μεταβάλλει. καὶ οἱ ἁμαρτωλοὶ οὖν καπνὸς γίνονται δ̣ι' αὐτὴν τὴν κακίαν· ἡ γὰρ κακία οὕτως οὕτως ανομια \"ὥσπερ ὄμφαξ βλαβερὸς ὀδοῦσιν καὶ καπνὸς ὄμμασιν, οὕτω παρανομία τοῖς χρωμένοις\". ὁρᾷς ὅτι ὄμμασιν καπνὸς ἡ παρανομία γίνεται τοῖς χρωμένοις αὐτήν. οὐ μεγάλης δὲ δεῖται βίας ὁ καπνὸς ἵνα ἀνατραπῇ· ταχέως γὰρ ἀνατρέπεται. διὰ τοῦτο \"ὡς τήκεται κηρὸς ἀπὸ προσώπου πυρὸς\" οἱ ἁμαρτωλοί εἰσιν, καὶ \"ὡς ἐκλείπει καπνός, ἐκλιπέτωσαν\". παρ̣ακολούθημά ἐστιν, ὡς εἶπον,\n\nπυρὸς ὁ καπνός· ἢ ὄντος γὰρ πυρὸς συνίσταται ἢ γενομένου. οἱ ἐχθροὶ οὖν τοῦ κυρίου κἂν βρενθύωνται ἔκπαγλα, κἂν ἐπαίρωνται ὡς ἱκανοί, ὡς ἐπίδοξοι, κατὰ τὸν καπνὸν σβέννυνται ἅμα τῷ ὑψωθῆναι αὐτούς. ἡμῶν ἐστιν τὸ ὁρᾶν τὴν ἔκλειψιν αὐτῶν, ἐπεὶ κἂν μένωσιν μέχρι τινὸς χρόνου δοξαζόμενοι καὶ ἐπαιρόμενοι μεγάλα φρονοῦντες, ἀλλὰ τῷ δυναμένῳ ὁρᾶν ἐφ' ᾧ μέγα φρονοῦσιν, εὐθέως ἐκλιπόντες εὑρίσκονται. δανείζεται ὁ ἁμαρτωλὸς καὶ οὐκ ἀποτείσει. ἃ δίδωσιν θεὸς ἐπ' ὠφελίᾳ τῶν ἀνθρώπων καὶ τῆς ψυχῆς, οὐ κατὰ ὀφειλὴν λαμβάνουσιν οἱ δεχόμενοι· οὐδεὶς γὰρ κατὰ ὀφειλὴν δέχεταί τι ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ χαριζόμενος δανείζει, προχρείαν δίδωσιν τὸ καλόν, ἵνα κατεργασάμενος ἀπ' αὐτοῦ κερδήσῃ καὶ δοῖ τόκους.","english":"And just as evil always comes after good, after skill comes bad craftsmanship, after obedience comes disobedience. Sin is therefore a consequence of virtue; it would not exist if the living being that sins were not capable of virtue. Similarly, wax is a consequence. For it melts and does not pass into non-being, but changes into something better. So then sinners become smoke because of vice itself; for vice is thus—lawlessness—\"like a sour grape harmful to the teeth and smoke to the eyes, so is lawlessness to those who use it.\" You see that lawlessness becomes smoke to the eyes of those who use it. Smoke does not need great force to be overturned; for it is quickly overturned. Therefore \"as wax melts from the face of fire,\" so are sinners, and \"as smoke vanishes, let them vanish.\" Smoke is a consequence, as I said, of fire; for it comes into being either when fire exists or when it has come to be. So then the enemies of the Lord, even if they swagger exceedingly, even if they exalt themselves as mighty, as illustrious, are extinguished like smoke as soon as they are lifted up. It is ours to see their vanishing, since even if they remain for some time being glorified and exalted and thinking great things, yet to the one who is able to see that on account of which they think great things, they are immediately found to have vanished. The sinner borrows and will not repay. The things God gives for the benefit of humans and of the soul, those who receive them do not receive as a debt; for no one receives anything as a debt in this age, but giving freely he lends, he gives the good as an advance, so that by working it he may gain from it and give interest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":604,"ref":"p604","source":"λαμβάνω τὸν περὶ δικαιοσύνης λόγον. ἐὰν ἀποδιδοὺς καὶ τοὺς τόκους παρέχω, τὰ ἔργα τῆς δικαιοσύνης̣ τῳ῀̣ θεῷ προσκομίζω. ἐὰν δὲ λαβὼν τὸν περὶ δικαιοσύνης λόγον μηδὲν κατὰ δικαιοσύνην ἐνεργήσω, δανεισάμενος παρὰ θεοῦ οὐκ ἀποδέδωκα· δίδωσιν γὰρ ὁ θεός, ἵν' ἐνεργῶμεν, παρέχει θεός, ἵν' εἰς πράξεις τοὺς λόγους μεταβάλλωμεν. δανείζει δὲ τὸ θεῖον αὐτοῦ ἀργύριον, περὶ οὗ λέγεται· \"ἀργύριον πεπυρωμένον δοκίμιον τῇ γῇ\". ὁ δανειζόμενος οὖν ἀποδίδωσιν τόκους καὶ αὐτὸ ὃ ἐδέξατο. ὁ δὲ δίκαιος οἰκτίρει καὶ δίδωσιν.","english":"I receive the account concerning righteousness. If, when repaying, I also provide the interest, I bring the works of righteousness to God. But if, having received the account concerning righteousness, I accomplish nothing according to righteousness, then having borrowed from God I have not repaid; for God gives so that we may act, God provides so that we may turn the accounts into deeds. And the divine being lends his own silver, about which it is said: \"Silver tried in the fire, proven for the earth.\" Therefore the one who borrows repays both interest and the very thing he received. But the righteous man shows mercy and gives.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}